Abramelin and other Holy Guardian Angels I

The skeleton of this essay is the foreword to the book Abramelin and Co, itself mainly a facsimile reproduction of a Abramelin text with a few manuscripts of Golden Dawn and Fraternitas Saturni. For this essay new material has been added; the facsimilies however, have been ommitted.

Angels are heathen beings the belief in which predates Christendom. „As far back as the texts of the ancient Ugarit, a northern syrian city state already inhabited in the early stone age (4-3 millenia before Christ) we encounter beings in the function of devine messenger. Also amongst the Assyro-Babylonians we find Angels as messengers and servents of the Gods. This adopted conception of a type of heavenly court, is colourfully unfolded in the Old Testament of the Bible“.

There are approximately 300 mentions of Angels in the Bible. In crude poetical terms Christianity experiences a heavenly inflation, and the superfluous Angels fall to Earth as Devils and demons. According to Domenicus Illiteratus 11'029'663 Devils creating their woes, hierarchically ordered into 13 Head-Devils, 9476 Devils of the upper and middle ranks as well as 788610 Devils of the lower order.

This is not the place to discuss all the existing demonic organigrammes created by the most varied of world religions and religious idiosyncracies. (eg. Emanuel Swedenborg, 1688-1772)[1] .[2] The central focus of this essay is a text from the 14th century called "Des Juden Abraham von Worms Buch der wahren Praktik in der uralten göttlichen Magie" or "The Book of the Sacred Magic of Abra-Melin the Mage." For the sake of simplicity this text is referred to in this chapter as the "Abramelin-Text".

Since a view of the entire historical context of angelic conjuration would rupture the frame of this investigation, suffice it to say that such conjurations were intensively worked in the Renaissance period and that the shelves of contemporary esoteric bookshops offer great riches in the relevant literature. We interest ourselves in the environs of the O.T.O.

The Abramelin-Text

This chapter does not offer a historical analysis of the Abramelin text; that can be acquired in any book shop in various versions[3]; nor is it an in depth examination of its content. For purposes of historical research the reader is referred to the books of Gershom Scholem;[4] for a more thorough background study, the reader may be introduced to Roman Catholic- ,[5] and as far as possible to Judeo-Cabbalistic Angelogy.

The mysterious Arab Abramelin transmitted to the equally mysterious Abraham of Worms, a nebulous recipe for the compilation of personal rituals that are to lead to a communication/communion with the personal Holy Guardian Angel. By these means one becomes firstly befriended with the Angel and secondly, the master of the demons. The process seems to be reciprocal: Human and Angel become One and together forge a bridge to the divine.[6]

Whereas certain reviewers assume that the Holy Guardian Angel, as described by Abramelin is a species of inner Authority, that unites the rational being with the Divine Wisdom, the text itself seems to argue against this assumption in certain instances.

The Abramelin-Text forms the trigger for many Occultists to engage with the Holy Guardian Angel. In the context of the O.T.O. phenomenon we are interested amongst other things in the history of the influence this text has had on Aleister Crowley and his imitators. The attainment of communication with the Holy Guardian Angel (here abbreviated to HGA) appears in the IX° of Crowley’s O.T.O.-system. And if one regards the identification of Self with Phallus as a communication with the Angel, then it can also be said to appear in the VIII°[7] of that system. The HGA is also a central theme of the Argentum Astrum (A.^..A.^..).[8], founded by Crowley in 1907, as a „new, improved“ version of the Golden Dawn. Since the O.T.O. is seen by Thelemites as a vehicle for the teachings of AA,[9] it is surprising the the Abramelin-Text receives so little attention in the O.T.O.-groups.

Beam Me Up!

UFOs and other Holy Guardian Angels can be comprended/framed as a collective-definition/synonym for consciousness-broadening and/or altering phenomena. The quasi-religious Visions and Voices[10] described in „Abramelin & Co“ are similar to UFO-encounters in the circumstances of their occurance: Half-sleep, repeated ascensions or visits to Heaven (Astral travel), cellular dissolution of the body, dissolution of the Ego, memories of unknown origin, encounters with superhuman beings or socities with interests in the individual and humanity, apocalyptic visions, changes in consciousness created by the experience, a sense of Mission. This study however, has in no way the intention to advance the thesis that UFOs and aliens are „modern“ visions of Angels and Demons. It is merely pointing out noteworthy similarities. To emphasise these similarities the terms „extra-human“ and „praeter-human“, as well as „extra-terrestrial“ and „praeter-terrestrial“ etc, will be used synonymously.

The theme of UFOs and Guardian Angels is strictly limited to the surroundings of Crowley and the O.T.O. The following schema could categorise the visions (whether occult or UFO related): Quasi-physical events (experiences with Angels or UFOs relating to the body or to consciousness), the transmission of information, and finally the results of the changes in consciousness (creativity, mission). Within a widened concept of what consistutes consciousness, rationality and irrationality can be united as orientating powers for human behaviour.

Mysterium iniquietatis

Since the Abramelin-Text appears to be both Judaic and Roman-Catholic, it is worthwhile to go into the respective Angelogies and Demonologies of both orientations of belief. Abraham, the Author of the Abramelin-Text, lived in the time of the highest bloom of the Roman-Catholic church, and its popularised dogma must certainly have impacted the text. In contract to this, it appears that the Judeic Cabbalah has hardly any standard expressions, so that only individual influences can have flowed into the Abramelin-Text. Due to their widely diverse complexity, these, however are only intimated here. – The Lutherian dogma is ommitted here, since the Abramelin-Text was created in the time before Luther. From the Roman-Catholic point of view, anything that does not place Jesus Christ at the center of the place, must be „Satanism“. To avoid a purely christian stigmatisation of the groups (eg O.T.O.) and individuals (eg Crowley) that appear in this work, by the use of the term „Satanism“, this terminology will used only in „quotes“. (as far as it appears outside of the Roman-Catholic continuum, or external to specific quotations).

Roman-Catholic Angels

"In the Begining God created the Heaven and the Earth" (Gen. 1,1), and "for the completion of the Universe- certain spiritual beings [...] without Bodies."[11] "At the same time in the beginning of Time, God created both creations, the spiritual and the bodily from Nothingness [ex nihilo] ,[12] namely the Angels and the World."[13] However "nothing is non-corporeal except only God [John 4;24], since He alone can be a non-corporeal being".[14] All his creations are characterised by a multitude of properties: The Angels are constructed of „action and potential“, of „reality and possibility“ of „substance and existence“, of „being-thus and being-there“, of „essence and existence“ yet not of „body and spirit“ nor of „matter and form“.[15] Yet form can exist in the absence of matter and embodiment and remains assembled from action and potential.[16] Since the creation cannot be uniform, one finds a hierarchy within it[17] - so it is also amongst the Angels. The Angels exist outside of Space and Time: they stand of the banks of Time, into which they can dip as needed. They posses no presience, since future events only attain their consciousness when the relevant moment „floats“ by. Visions of the future and Free Will are mutually exclusive. The Angels are ruled by inherent Ideas: it is not possible for them to learn something: they are not able to collect individual experiences (as humans are able to) rather Angels regard the beings of creation as if with one glance and unalterable.[18] For them there exist only natural and normal and never unnatural or paranormal experiences and realms of action. It is their very immortal and unchanging nature, and relative Time- and Spacelessness, that gives them their intermediary position between God and the rest of Creation. They are praeter-human, personal beings. The final objective of every creation in the blissful, immediate regard of God, face to face.[19] Are the Human-Angelic communications therefore a rehearsal for the ultimate super-natural goal ?

God’s Test and the sins of the Angels.

All God’s creations possess free will, so also the Angels. God sets a burden of proof upon all, and a special one upon the Angels, regarding which however, we find no dogmatic pronunciations. Theologists speculate, whether some of the Angels wanted to become God themselves, or did not accept Jesus Christ, who God introduced them to in His prescience. Perhaps God ordered all the Angels to kneel down before humanity, and some Angels refused.[20] Possibly certain Angels were jealous of the hypostatic Union with God that was made possible to humans..[21] Pride and imitation of the Son of God (Lucifer as 2. Son of God)[22] are other possible causes of the sins of the Angels. The theory of an alleged sin of the flesh on the part of the Angels from the apocryphal Book of Enoch and Gen 6,2 , related to a sin of the second order at worst[23], when seen from a theological point of view.

What ever the cause, the fight for the proximity to God, goes badly for the Archangel Lucifer[24] and his flock. Together they fall from Heaven.

The Sins of the Angels transform Lucifer into "Satan" and the fallen ones with him into the subservient Demons. The sinners receive new names,[25] that is to say Official Titles or Activity-denominators.[26] Lucifer the Lightbringer, doesn’t become the „given name“ of the foremost of the Fallen Angels until the high middle ages, according to Isiah 14;12: before this the name Lucifer is also used to refer to Christ.[27]

All beings are created for the glory of God, the good turn to Him in gratitude; Evil, however seeks a special aim.[28] "The Devil and the other Demons are created by God to be good by nature, but became Evil [by their own free will] ."[29]

The striving towards Good is now misused by the Demons for Evil. Even when they occasionally "do something Good, it is not real – their actions are always Evil. ."[30] There are no neutral Angels.[31] Their decision, which led to their Fall from Heaven, remains irrevocable.[32] The Earth now becomes the Arena of the battle of the Angels for Man.

The Destiny of Man

Man is destined to replace the fallen demons in Heaven, to take their empty heavenly thrones.[33] The Human creature is exposed to the tides of battle of the demons for the abandoned seats of the Angels in Heaven. Matter has as its main aim to keep Man from irrevocable sin, (since matter causes delay), but it also fulfills a rather special purpose as a sacrament (and in the form of sacrements), in that it expiates misused Matter as a type of medicine.

Man is created into the material world, that has no purpose in and of itself, but rather a purpose of usefulness. Matter too, was created for the glory of God. The Gnostic conception, that creation is a meaningfully invented work of Art, yet tainted with (planned) material- and marketing faults, is not recognised by the Roman-Catholic dogma. God planted Man into Matter, since certain Angels definatively left their Heavenly thrones as a result of a single decision, taken in a state of judgement unfettered by any delaying effects of Matter.

Angels posses the most complete blessedness possible to them. Only an insignificant addition is granted to the Angels after the creation of Man - born from the Joy of success, in service to those they are sworn to protect.[34]

All Angels are destined to protect Man. They protect from the dangers on the way to Heaven, and especially against those who would try to barr this way by means of trickery and cunning.[35] It is no dogma rather theologically certain and morally obvious that every individual Human being is provided with a Guardian Angel.[36] The protection of the Angels is not only turned against the „Violence of the Demons“ in general, but in particular against the personal injurious demons.[37] These are imitations of the guardian angels that seduce to all the vices determined by Lucifer, and whose numbers are legion.[38] Even from birth onward the Roman Catholic church provides ritual exorcisms (ie in the Baptism ritual).

Just as the Angels, Man is tested also. The first „pact with the Devil“ was the desire of the proto-parents Adam and Eve, to expand their knowledge and ability with the help of the snake. [The Guardian Angel of Abramelins is therefore a demon from the Roman Catholic point of view].[39] To make pacts with demons means to be delivered unto Evil. The Devil is not able to be banished by the might of Man, he only obeys the orders of human in apparence. Other than God, only the Guardian Angels are stronger than the injurious demons, since they attained to greater strength by the appearance of Christ (in order to serve Man), the demons, on the other hard become „weak and impotent“ and could therefore be „overcome by the Angels“.[40] Additional to the passive punishments of Hell, the demons must also obey, which constitutes the active punishment of Hell.

With a divine dispensation the demons may temporarily leave Hell[41] and have the natural freedom to connect with humans. In accord with their Angelic nature, they can move lightning fast from one place to another, however this does take up a certain amount of Time/Space and they are not omnipresent.

Direct relations/dealings with the Angels is only possibly through the senses: by visions and voices. Hence the Angels must take on a corporeal shape and make use of the human language. Vision and seeing, however, can also occur by means of internal comptemplative images and the excitation of fantasy.

How does one distinguish Angels from demons? Angels can only take on human form, whereas demons can also appear in as animals. "Satan disguises himself as an Angel of Lights" (2. Cor. 11;14).[42] There is however no certain sign to distinguish demon from Angel. Demons will trick all those who enter into a pact with them, for example, the memory of man is open to them, from which they can raise images of memory anew.[43]

In the true Mystic, God draws the Soul to Himself,[44] elevated it in extacy above the depths of sensuality, now silenced. The Angels and demons can in no more enter into the soul,[45] at most they can enter into the body, a state which expressed itself as possession.[46] To invite this consciously and expressly as a sort of balance-disorder between body and soul, points to a demonic delivery.[47] Unnecessary discussions with the demons are to be avoided.[48] The primary purpose of the demons is to work against the Holy Guardian Angel.[49] Mystical visions and speeches, appearances and revelations can be immitated. Even the unio mystica itself can be simulated.

In the same measure as Mercy, the Holy Guardian Angel falls back from the sinning Man and yields territory to the demons.[50] On the death-bed there is a battle between Guardian Angel and injurious demon, depending on the situation the hellish spirits are so closely ranked that they no longer allow the Gurdian Angel through. After the death there is a peculiar court, in which the Guardian angel and the injurious demon oppose each other as lawyer and prosecutor. Depending on the outcome the Guardian Angel guides his client to Heaven at which point the duty is discharged, and the Human is made party to the co-regent Angel, the joy of glory, and the blissful regard of the face of God. The connection with the injurious demon is torn once and for all.[51] It is also possible, that the Guardian Angel takes the soul to the punishments of purgatory, where the demons attend to its torture. But neither Angels nor demons are to be understood as the executors of punishment. If the soul goes to Hell, all connections with the Guardian Angel are broken.

In the Orthodox churches the worship of Angels was more pronounced than in the Roman-Catholic church;[52] the Angel cult was judged as idolatrous as early as 372 by the Synod of Laodicea. The Reformation later exterminated the worship and conjuration of Angels (John. 19;10 und 22;8-9).[53]

Judeo-Cabbalistic Angels

There is no unified judeic Angel-script, rather only angelogical speculations that partially contradict one another.[54] "No offical Angel cult has come into official Judaism. In the Talmud and Midrasch we find positions taken against such a cult.."[55]

In the beginning a sound emanates from the mouth of the Fatherless Father, the great name, composed of thirty letters, whose sounds form the beingless and unbred Aeons: The Angels. The Angels are a form of manifestation of Jahweh, and one hardly recognises a difference between Jahweh and the Angels of Jahweh. Being without material existance and not the product of breeding in any sense. (Gen 16;7, 10-13, 21;17-19, 22;11, 31;11). This contradicts the Roman-Catholic dogma, in which the Angels may not be confused with divine potencies.

Another judaic Angelogy speaks of seven highest Angels that God created first. A further tradition designates a sort of disposable Angel; the possibility of a daily passing-into-the-beyond of these Angels, once they have sung a song unto God.

Before the Fall man is totally and completely spiritually pure, like the Angels. Patriarchs too, are elevated to Angel-status, (Enoch to Metatron) The highest Angel is either Enoch or Anafiel depending on the tradition.

[1] According to Swedenborg Angels are created like humans and are in no way just ghosts.

[2] To this end refer to the Abramelin text introduced in the book "Abramelin & Co".

[3] Johann Richard Beecken: "Die Heilige Magie des Abramelin" im Schikowski-Verlag, Berlin. S.L. MacGregor-Mathers: "The Book of the Sacred Magic of Abra-Melin the Mage" Reprint of the 1898 edition (in the year that Aleister Crowley joined the Golden Dawn (GD)) by The Aquarian Press, England. Georg Dehn, Bookseller in Worms (see "OTO-Phänomen," 66), produced a facsimile of a Peter Hammer-publication as "Buch Abramelin" put in modern German and provided with a new personally coloured foreword and postscript in spring of 1995. (Verlag Neue Erde, Saarbrücken)

[4] The unfortunately unreliable work of Jürg von Ins: "Abraham von Worms, Das Buch der wahren Praktik in der göttlichen Magie" (München 1988) attempts a historical overview. Von Ins uses 7 publications: Kefer, Peuckert (see chapter regarding F. Sättler), Beecken, Ambelain (Paris 1959), Mathers, Scheible and the supposed Jung-Version. Not used are: The french version in the Bibliotheque de l'Arsenal (Paris), that serves Mathers and Ambelain as a foreword; the supposed version of Joseph Schleiss of Löwenfeld; Gerard Encausses (Papus) source in his work on the Qabalah and both Manuscripts in the Sächsischen Landesbibliothek Dresden. In this study "Abramelin & Co." other, up to now unknown versions of Abramelin are mentioned. (eg that of Sättler, who cites Peuckert zit). Georg Dehn, a booktrader from Worms, also lists additional sources in his "Buch Abramelin" (that it rests on a facsimile of the original Peter Hammer-text): according to his point of view the Abramelin manuscript of 1608, attributed to Herzog August von Wolfenbüttel agrees word-perfectly with the Peter Hammer edition of 1725.

[5] The theme of Angels and demons is most impressively analysed by the prussian officer and papist secret Päpstlichen Geheimkämmerer Egon von Petersdorff (1892-1963). His "Dämonologie" attempts to bring clarity to the study of Angels, since the catholic theology has come to no unified point of view due to the complexity of the material.

[6] In UFO encounters too, experiences are often recorded of a „Union“ between Alien and human, including a feeling of belonging to One species.

[7] Crowley's sexmagickal system: VII° Adoration of the phallus as Baphomet, both within and without; VIII° Interaction with something outside the closed vessels of the vagina and the anus; IX° Interaction inside the vagina with either the blood or the secretions of a woman when excited; X° Impregnation + fertilisation of an egg + the act of creation or succession (e.g. election of the OHO); XI° Two-folded: a) Isolation in the anus where it is considered unable to interact with anything at all; b) interaction with excrements (one of Crowley’s preferred ingredients) and small amounts of blood (when small wounds occur through the intercourse), mucus and of course the mucous membranes that lead directly into the blood supply, etc., etc. Crowley dreamt of giving birth to a foetus per anum: "a mass of blood & slime." Crowley wrote a longer piece on the XI° from which only an outline has survived. He explained that "the 'Child' of such a love [XI°] is a third person, a Holy Spirit, so to speak, partaking of both natures, yet boundless and impersonal because it is a bodiless creation of a wholly divine nature"

[8] The central grade of 5°=6° represents the Knowledge and Conversation with one’s own HGA. In the language of the Cabbalists the Human is the final He in the Tetragrammaton of IHVH, the HGA being the Vau. So the HGA becomes the Prince, who awakens the sleeping Princess (the Soul) and raises her to the status of the Mother; she then unifies herself with the Father (God) and together this Union absorbs the Crown. Tiphereth is the sphere and habitation of the HGA; in the AA-grading system that follows the Cabbalistic tree of life this refers to the grade of 5°=6°. Crowley, therefore saw himself as the VAV in IHVH, the Yod as Phallus. On 16 January he becomes 5°=6° in the Golden Dawn, his magical motto is "Parzival". Source: Comments to Liber LXV in H.J. Metzgers "Equinox" IX, 1959, p.101. In the Hebrew alphabet the HGA is associated with the 3rd letter G (Gimel), that Crowley draws across to the english word "camel“. Visions of camels thereby gain an orientation function as new and meaningful significator able to bring coherence and communicability to a wide range of visions taking place over many years.

[9] The lections of the A.^..A.^.. (the Holy Books of Thelema) contain the core concepts of Thelema, that Crowley introduced into his branch of O.T.O.

[10] The interested reader is refered to this book, since this chapter excludes the examples and comments introduced there.

[11] Thomas von Aquin (doctor angelicus, 1226-1274), I qu. 50, a. 1. - C. gent. II. 46 et 91

[12] In 1. Enochian book it is said that Michael knows the secret Oath, the formula by which the World was created and ordred.

[13] 4. Lateran-council 1215, chap. 1 (Denz. 428) and Conc. Vatican. Sessio III, chap. 1 (Denz. 1783)

[14] Cassanius, Coll. VII. 13 (ca. 425)

[15] In Islam Angels are created of the finest substance of Light

[16] The Eastern-Church ascribe to the Angels fine aethyric body; an opinion which the Roman-Catholic Church has recently adopted.

[17] A concept also found in Lao-Tse

[18] Egon von Petersdorff: "Dämonologie," I, Stein am Rhein 1982(2), 29

[19] Conc. Viennenese (oec. XV), Errores Beguardorum etc., no. 5 (1311/2), Denz 475 - Benedictus XII., Constitutio "Benedictus Deus" (1336), Denz 530

[20] Compare multiple passages in the Koran, where all the Angels except Ibliss, (the Muslim „Satan“) bow before Man. Iblis is subsequently driven from Paradise. Koran: Sure 2,32; 7, 10-12; 15, 28-35; 17, 63; 18, 48; 20, 115 and 38, 71-79

[21] Can Angels not enter into unio mystica with God? Then why can Humans?

[22] The manichaistic Bogumiles honour Satanael and his brother Logos-Christos

[23] Although the Inquisition, of course threw itself upon with topic by preference.

[24] "They that are herald to the Highest, are called Archangels," Pope Gregory the Great, Homil. 34

[25] For instance, Pierre-Eugène-Michael Vintras (1807-1875) revealed to his followers all the names of Holy Guardian Angels that end in "ael" (in accord with the manichaistic example). He and his followers believe that they have personal sexual intercourse with Death itself. Literary example: Francis King: "Sexuality, Magic and Perversion," London 1971

[26] S. Augustinus, In Ps. 103 (vor 430)

[27] So also even today, on Easter Sunday the Exultation song of the Deacon to consecrate the Easter candle, during which Chirst is praised as the true lightbringer, "Lucifer," the "Morning star" rising on Easter morning.

[28] Compendium theol., cap. 113-116

[29] Dogma Conc. Lateranense IV, 1215 (oec. XII), cap. I De fide catholica, Denz. 428

[30] I qu. 64, a. 1, ad 5.

[31] For example in the dualist gnostic teachings, in Islam (Djinns) or Wolfram v. Eschenbachs neutral Angel of the Grail

[32] Vintras, who uses bleeding Hosts as a propaganda method, teaches the Lucifer is not irrevocably damned, which was contradicted in 1843 by Gregorius XVI

[33] Thomas of Aquino, Sent. II, dist. 9, a. 8 in corp. - I qu. 23, a. 6, ad 1. - qu. 63, a. 9, ad 3. - qu. 108, a. 8

[34] Thomas of Aquino, I qu. 62, a. 9

[35] This however they do not work with Amulets. At the synod of Laodicea in 372 the use of amulets was forbidden

[36] Rudolf Steiner: The Angels guide individual people from incarnation to incarnation, safeguard the memory from birth to birth and „keep watch over the thread of development from one incarnation to the next." in: R. Steiner: "Geistige Hierarchien," Vortrags-Zyklus Düsseldorf 1909. - Cornelius Agrippa of Nettesheim postulates 3 Guardian Angels per Human

[37] This reminds us for example of Orpheus "Agathon" and "Kakon Daimon"; one finds such hermaphroditic demons (whether neutral, good or evil) in Plato, Sorates, Epictet, Plotin and others.

[38] In Abramelins Angelology also, each person received not only a Holy Guardian Angel but an injurious demon - in Crowleys Thelema therefore Aiwaz and Choronzon, that are both Crowley himself [more on this in the sub-chapter "History of Utility"]

[39] Many followers of Crowley see the HGA also as a demon

[40] Origenes, In Luc., Hom. XII (ca. 230-233). - Contra Cels. I. 60 (ca. 248)

[41] Petersdorff, Dämonologie, 175

[42] Citation from the Scofield-Bible

[43] The remind distantly of the abuse theory, the proposes that „psychiatrists“ engender the so-called Multiple Personality Syndrome by the use of „regression“: Robert D. Hicks: "In Pursuit of Satan," New York 1991

[44] One should not yearn for private revelation, for God alone determines when such a mercy shall be bestowed

[45] "These beings are not able to rule over Man against his own Will, unless he has lost his full consciousness completely by his own fault.." Josef Dürr: "Experimental-Dämonologie" (1929) Reprint Berlin1983, 21

[46] "exorkizein" = conjure; from 300 AD (as the Christian charisma was ebbing away) the command of excorcism was taken on by the Roman Catholic church

[47] For this reason Abramelin rejects everything that leads to numbing or laming of the senses (Drugs, Trance, Yoga etc.), - in contrast to Aleister Crowley. In the course of my researches into the O.T.O. phenomenon I encountered a member of the Ordo Saturni and the German "Caliphate" (Thomas Schneider), who successfully „healed“ a possession with the assistance of Homeopathy

[48] Great Exorcism" (no. 14-15), eg Pblsh. by P. Adolf Rodewyk S.J.: "The Excorcism of the Catholic Church" (with permission to publish from the Church), Stein am Rhein

[49] F.W. Faber (died. 1863): "On the Threshold of Eternity," 1925, 13-15, 71-74

[50] Origenes, Hom. in Luc. XII (Migne PG. 13, 1828-1830), (ca. 230/3)

[51] Thomas of Aquino, I, qu. 113, a. 4

[52] Where it was celebrated on 2. October

[53] Egon Wenberg (Berlin); "Rehabilitierung der Engel," pblsh. by Emil Stejnar, Wien, 1984, 60-62. Stejnar, born in 1939, started the Abramelin-Operation, but soon turned to the teachings of Franz Bardon. He was befriended with many occultists, eg. Adolf Hemberger, Oscar R. Schlag etc. He sold protective amulets, the writings of Heinrich Tränker and claimed to be one of the last great Masters. More about him in the book version of "Abramelin & Co."

[54] The scripts of the german Chassidim for example are rich in angelogical consdierations

[55] Wenberg, Rehabilitation, 62

This is Part One -- Go to Part Two