Angels of the Elements

Evocative practice shows that employing certain ministering energies to govern elemental Powers is extraordinarily effective. For the purification and activation of the elements, one calls the Archangels who “govern” these elements —Raphael, Michael, Gabriel, and Uriel— together with the angelic choirs corresponding to them.

For the adept, it is essential to understand precisely what constitutes the nature of the influence these spirits exert upon elemental Powers.

We have said more than once that the very concept of angels arises when one contemplates the descent of Spirit into its differentiated aspects — that is, when one contemplates the process of Creation.

The task of all angelic hierarchies is the descent of the Creative Will and the condensation of the field of its action.

The angelic worlds — Briah and Yetzirah — are stages in the gradual condensation of the Screen upon which the world-drama of the Absolute’s self-knowledge is played out.

It is important to understand that the very formation — the structuring— of materiality is carried out by Free spirits —gods and human beings. Angels merely coagulate and condense spirit, establishing the very principle of materiality at different degrees of density.

A similar activity is also carried out by other “ministering” beings, in particular by certain groups of “Grey” spirits of the Interworld.

In essence, the activity of angels is reduced to two principal manifestations: first, the formation in matter of the corresponding possibilities — that is, the condensation of Creative Will; and second, resistance to demonic forces that seek to destroy conglomerates of energies/matter in order to extract the Light enclosed within them.

It is in precisely this sense that angelic Powers “govern” objects —planets, elements, colors, and other sephirothic lines of correspondences.

Thus, when it is said that, for example, Michael “governs” the fiery element, what is meant is that the forces of this Archangel create the material possibility for the manifestation of the element of fire.

An angel does not create salamanders, does not build the city of Finias, and does not generate light or burning.

He merely materializes being in such a way that within it arises the possibility of the material manifestation of the activity of ascent.

And Gabriel has fire as well: the fire of the manifestation of the creative Powers of Yesod. Fire is also present in Raphael — the fiery Power of movement — and in Uriel — the fire of the all-unifying Power. Yet it is precisely Michael, through his solar harmonizing influences, who creates in matter the striving to shine, to burn, to warm — the striving to receive Fire.

Accordingly, when a Magus calls Michael, he calls a Power that prepares matter to receive Fire, and also purifies the element of fire from demonic influences.

It is extremely important to understand where the “authority” of each Power begins and where it ends. For example, Michael, who belongs to the world of Creation, creates the principial possibility for the manifestation of fire; while the concrete material conditions necessary for the formation of fire are created by the Choir Bnei Elohim, belonging to the world of Formation. It is likewise important to remember that the manifestations of the most pure element of Fire are governed by the angel Aral, who creates in matter the possibility of ascent. Michael, however, creates the possibility of the manifestation of the fiery elemental principle— a broader phenomenon, both in the sense of its manifestness and in the sense of creative complexity.

Thus, by clearly understanding the spheres of action of the Powers, the Magus can apply them more effectively — precisely where their activity is maximal — and not demand of them competence in spheres lying beyond their capabilities.

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