The overwhelming majority of spirits with which invoking Magi of all ages and peoples interacted were, of course, “demons”, yet not Qliphothic, but spirits of the ascending flow.
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Each Rune describes the direction in which Power moves from the potential undifferentiated center to one of the actual channels of its flow.
The Myth we are considering asserts that in order to attain this perfection, one must not so much “find” oneself as build oneself.
In the ancient Norse system of world-description, the Nine worlds of Yggdrasil describe the fullness of the perceptual field of the human mind.
The Magus must clearly understand which of the key concepts of his Myth serve as its supports, and which are merely secondary details.
The development of the Magus’s awareness does not occur for the sake of “future” perfection, but simply because in the present it is the most complete mode of existence.
For a Magus seeking mastery of Runic powers, it is essential to understand the level of his skill and to hone it continually, much as he sharpens his chisels for carving Runes.
Today, unfortunately, even among Magi there are few who have at least met their Dragon, let alone those who have managed to ride it.
By invoking one Power in a Ritual while appealing to another, the Magus risks not only a powerful backlash but also damaging his Authority.
For a Magus, interaction with other forms of mind arises from an instinctive sense of the fruitfulness of such “exchanges” and their value for the development of mind
A human being is a Microcosm, a self-sufficient system, and no one and nothing can add to or take anything away from that system unless it itself allows it.
The Daemon not only helps existence but also hinders freedom of development. It sometimes “guards” too zealously, not only keeping danger at bay but also constraining the flow of Power.
The nature of the connection between worlds, whether the worlds of Principles or the worlds of Manifestation, bears the quality that in our description belongs to the tree form of life.