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The Art of Solomon: The Greater & Lesser Key of Solomon

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The Art of Solomon: The Greater & Lesser Key of Solomon
by Tau Malachi Posted: Mon Jan 18, 2010 1:38 pm

The Art of Solomon: The Greater and Lesser Key of Solomon

The Greater and Lesser Key of Solomon are classical books of the Magical Kabbalah that are
attributed to King Solomon who is known for the wisdom he acquired through the grace of Ha-
Shem, as well as the builder of the first holy temple in Jerusalem according to the Scriptures.
Because of the great wisdom attributed to him and his labor to build the holy temple, in Jewish
Midrashim he is viewed as a great mekubal, a master of the Kabbalah, and along with the
Contemplative and Mystical Kabbalah, he is known for his intimate knowledge of the Magical
Kabbalah, his knowledge and understanding of mysteries of creation and the wonderworking art. In
this King Solomon is set apart from all other kings of Israel, having greater knowledge of the way of
the navim, the seer and wonderworker, than any other king.

According to Midrashim and oral traditions, through his knowledge of the Great Name and Divine
Attributes, Solomon invokes all manner of angels and divine beings in service to Ha-Shem, and
likewise he invokes all manner of spirits, archonic and demonic, subjugating them as oath-bound
spirits and guardians of the divine revelation and Light Continuum, drawing spirits of the klippot
into the service of the Divine Kingdom and the People of the Book. The Kabbalah says that these
spirits helped in the building of the holy temple and that they served as guardians of the temple
and the City of God (El), and the dominion surrounding, the Holy Land.

In the Magical Kabbalah this play of spirits in the building of the holy temple corresponds to the
generation of the temple in the astral dimension, which forms the link between the material
dimension and the world of angels, and spiritual dimensions beyond; hence, in effect, the spirits
generate a subtle body of the temple within and behind the physical body, the physical building
itself.

These spirits point to the world of spirits that is in between the world of angels and the material
world – active spiritual forces within and behind the material creation, corresponding with spirits
of the archonic realm and the dominion of the klippot. These spirits are, therefore, especially
useful for the movements and manifestations of things in the world, the knowledge and power of
hidden spiritual forces that may be directed to shift the play of fate and fortune in the world.
When drawn into the service of the Light Continuum and Divine Kingdom they help to create
auspicious circumstances and help to provide things of the world that are needed for the Great
Work, the harvest of souls.

Here we may remember what is taught in the Gospel of St. Philip, “If you have any need in the
world, ask your Mother and she will provide for you from within the alien realm,” and likewise,
“Through the Holy Spirit the spirits of the archons will serve the spiritual elect.”

Along with the generation of the temple in the astral dimension, these oath-bound spirits also
helped to create auspicious circumstances for the building of the temple, and helped the temple
builders acquire everything necessary for their labor, and then, so long as the covenant was kept,
they continued in their peaceful service as oath-bound spirits, but when the covenant was broken
they were free of their oath, or rather, they took up the role of wrathful oath-bound guardians
until such time as the covenant was restored.

In the end, of course, as it turned out, the first temple was destroyed, and so also the second
temple, which was built of a lower gradation by an evil-doer for his own edification and glory, the
Old Covenant and Continuum being broken.

We may gain some insight into this plight in the life story of King Solomon himself, for having built
a grand temple to Ha-Shem, later, in pacification of his many wives he built temples to pagan gods
and goddesses, archons, on the hilltops surrounding Zion and Jerusalem, breaching the covenant
and bringing ill fortune upon himself, and upon the people and the land.

A further degeneration plays out with kings that follow after Solomon, this same karmic continuum
leading to the exile and subjugation of the children of Israel, and to the destruction of the temples
that were erected.

This speaks to the distinction between a seer and wonderworker, or what may be called a “mage of
light,” and a sorcerer – the wonderworker invokes angels and spirits in service to Ha-Shem, the
Continuum and Kingdom (Malkut), while the sorcerer conjures spirits to serve their own self-
interests and ambitions, serving their own worldly desires.

Here is the great danger of the Magical Kabbalah, especially in works invoking admixed and dark
forces, or in the play of oath-bound spirits; there is great temptation in the play of the magical or
wonderworking art, a great potential for self-deception and self-intoxication with magic power,
various states of self-delusion and self-justification in the impure condition of ego-grasping, and
egoistic desire and fear.

Self-purification and self-consecration, true faith and devotion, and the love of Ha-Shem and one’s
neighbor, is essential in the wonderworking art – in a word, righteousness, keeping covenant.

The distinction between a true wonderworker and a sorcerer is their intention, their motivation,
and whom they serve.

As we know and understand, the first and second temple were the shadow of the true holy temple
of Yahweh, the Light Continuum, for the true holy temple is not made with human hands, but is
created by the word of Yahweh, the power of Ruach Ha-Yahweh, and as we know that holy temple
is the Mystical Body of the Risen Messiah – that temple that was torn down, but was raised again in
three days, in which the fullness of Ruach Ha-Kodesh and the Holy Shekinah of Yahweh dwelt, the
presence and power of Eheieh being realized in the Human One.

This is not a temple that is built by human hands, nor that is built with the help of impure spirits of
the klippot, but it is a temple of pure light, pure spirit, of self-generation, built through the good
grace of God (El), and it is a temple of the worship of God in spirit and truth – a holy sanctuary for
the salvation of all, the enlightenment and liberation of all.

This holy temple is not built by human beings, nor with the help of the world of spirits, but human
beings may be joined to the Mystical Body, and may embody the presence and power of the
Messiah, and likewise spirits may also be joined to the Mystical Body and act as servants and
guardians of the Mystical Body and Continuum of Light Transmission, and so human beings and
spirits, and all creatures, are uplifted and redeemed in the Risen Messiah.

This speaks to the intention of the Christian mekubal in the invocation of angels and spirits in the
Continuum – they are invoked for service to Ha-Shem and the kingdom of heaven, but more so they
are invoked for the sake of their salvation, their enlightenment and liberation, for receiving the
Gospel and Light of the Messiah, and serving as oath-bound spirits in the Continuum of Light
Transmission, they are drawn up in the Great Resurrection and Ascension, along with other living
souls. We do not invoke them simply to acquire their knowledge and power, but rather so that we
might share the Holy Gospel and Light with them in an exchange of sparks.

In this play within the world of spirits, the spiritual powers of the Names of God, archangels and
angels is drawn down into the world of spirits and this world, and the world of spirits and this
world is uplifted and the Great Name is unified – all is established and fulfilled in the Blessed Name
of Yeshua Messiah, and the Continuum of Light Transmission is made manifest in heaven and on
earth, among angels and spirits, and among the creatures upon the earth.

In the Christian Kabbalah this is the purpose of Magical Kabbalah – a Kabbalah purified and refined,
the manifestation of a higher grade of Light Transmission, one that accords with the will of El
Elyon, the Supreme.

The Covenant and Continuum that the Christian mekubal keeps and tends is this: We abide in the
Sanctuary of Grace, cleaving to the Risen Messiah and Shekinah of the Messiah, and we abide in
faith, hope and love – loving Yahweh Elohim and loving our neighbors, all our relations.

The covenant is the circumcision of the heart and the guardianship of the sign of the covenant –
the Compassion of the Messiah, Rehamim.

Keeping this holy covenant, and taking up the Magical Kabbalah for spiritual works in the harvest of
souls – works of invisible and spiritual assistance for the blessing and deliverance of souls, all
spiritual forces are subject to the Blessed Name, and all are drawn into the service of the
Continuum of Light Transmission; in Adonai Yeshua Messiah the mekubal is empowered to pacify,
enrich, subjugate and destroy archonic and demonic spirits.

It is for the sake of this Great Work that initiates of the tradition have taken up the Greater and
Lesser Key of Solomon, and the invocation of the spirits that are spoken about in these two books
of Magical Kabbalah – but rather than the archaic and often impure teachings given in these books,
an entire body of teachings and practices have been generated in our lineage and tradition
corresponding with the Christian Kabbalah, the knowledge, understanding and wisdom of the new
covenant in the Messiah. Thus, what is drawn from these classical texts are the seals or talismans
of the spirits that are given, and the spirits spoken of are invoked as oath-bound spirits of the
Continuum – they are planetary and elemental spirits, as well as other spirits, that have been oath-
bound by tzaddikim or apostles of the tradition in previous generations, and that have served the
Continuum of Light TRansmission for many generations.

Our way with the Art of Solomon is very different that what is recorded in these two books – it
follows in the way of the navim, the seers and wonderworkers of ancient Israel from before the
time of Solomon, and it follows in the way of true apostolic succession, or what is called the Way
of the First Circle, the Way of Crazy Wisdom or Wild Gnosis.

In the tradition there is an oral transmission of this art, along with spiritual empowerments – and
much of the way of teaching the art, as with all of the wonderworking and prophetic arts in the
tradition, is experiential, and usually it transpires through an active apprenticeship, working with
an adept or master of the art and learning the way of the art by participating in spiritual works
with them.

In truth, such things as prophecy and wonderworking cannot be learned from a book, but rather
the true and full knowledge, understanding and wisdom of such things is communicated on an
experiential level, by showing or demonstration of the art, which is a true spiritual empowerment
for the practice of the art; whatever might be written is simply a support and resource for those
who have taken up the study and practice of the art and who have the experiential empowerment.

As teachings and practices associated with the Art of Solomon are shared here this is the intention
– to support initiates of the tradition who have taken up the study and practice of the art, and who
have received the empowerments, entering into an apprentice in the wonderworking art.

This forum is not so much for the discussion of these teachings and practices, but rather for a
sharing of those teachings and practices that can be written, laying out general knowledge about
the seals and the spirits, how the seals are made and used, the spiritual works for which they are
created and invoked, as well as knowledge and understanding of the labor of preparation and the
continuum of spiritual practice that that generates the merit and conditions necessary for the
study and practice of this dimension of the wonderworking art.
The Greater Key of Solomon deals with planetary and celestial spirits, along with works of
elemental spirits – it also deals with spirits of the seven earths and their realms. Generally
speaking, these spirits are of an admixed or archonic nature, though some are fierce, or of a dark
or hostile nature.

The Lesser Key of Solomon also deals with celestial spirits, but the seventy-two spirits of the Lesser
Key are oath-bound wrathful guardians, corresponding with works of the wrathful palace practices
in the tradition, and they correspond with the shadows or the klippot associated with the Seventy-
Two Names of God.

The teachings and practices given in this forum will focus upon works with the Greater Key of
Solomon, as teachings on the wrathful palace, beyond practices with Kali Imma and Lilith for
mystical attainment or spiritual realization, are not appropriate in an open or public forum, but
are rightly communicated mouth-to-hear as “secret teachings” given to “one who knows already.”

The study and practice of the Art of King Solomon has its root and foundation in the practices of
the Order of St. Uriel, therefore working with those practices is a standard part of the preparation
for the reception of teachings on the Art of King Solomon. Likewise, teachings on the way of the
navim are integral with those of the wonderworking art, and therefore basic knowledge and
understanding of teachings and practices given in the Order of St. Gabriel is also part of the
preparation for the study and practice of the Art of King Solomon.

The aim of the Magical Kabbalah, or the wonderworking art in Christian Kabbalah, is, of course, to
refine our recognition and realization of the non-dual truth – the awareness of the reality of our
experience as a radiant display of the mind, consciousness or soul, and it is active compassion,
rendering spiritual assistance to those who are in need. The foundation of true wonderworking or
divine magic is mystical attainment, or actual self-realization, and the generation of the sacred
heart – apart from this what is called “ceremonial magic” is sorcery, at best undivine, but more
often venturing into what can only be called black magic, something anti-divine.

Thus, laying the proper foundation, the proper development of the interior life, is essential before
take up a study and practice of the Art of King Solomon.

In closing we can share that there are two branches of the Art of King Solomon. One is called the
“Art of the Temple of King Solomon,” which corresponds with the Art of King Solomon practiced
within very elaborate and esoteric sacred spaces, temples, the building of which is part of that
branch of the art. The other is called the “Art of King Solomon among the Shepherds,” which
corresponds with the Magical Kabbalah practiced among the prophets of ancient Israel before the
building of the temple. The Art of the Temple of King Solomon is a branch that is not being passed
on in this generation, thus in this forum we will focus upon the Art of King Solomon among the
Shepherds – a more “shamanic” form of the art, for lack of a better descriptive term. In a manner
of speaking, it is rather like the difference of the wonderworking art as known and practiced by a
priest in the temple, versus the wonderworking art as practice by a prophet in the wilderness.

Blessings & shalom!

A quick question
by Jeff Posted: Fri Jan 22, 2010 5:38 pm

Hello,

I am finding this new topic very intriguing and if called to take up this continuum I hope to one day
receive the empowerments. I did have a question though. For those of us who are not trained in
this art can the Psalms still be used alone with the intention mentioned in the seal description if
need for such a thing was to arise? I am finding a whole new way of looking at the Psalms do to
what has been shared.
Blessings and Shalom!,
Jeff

...
by Tau Malachi Posted: Fri Jan 22, 2010 5:58 pm

Greetings!

Yes, indeed, there is an entire art of the use of psalms and passages from Scripture for theurgic
invocation in the tradition, drawing out the power of the Word of God - and yes, aside from the use
of the seals, the psalms or passages corresponding to them can be use alone in a way of mystical
prayer invoking the same spiritual powers apart from the play of oath-bound spirits.

There is great light-power in the Scriptures, the spiritual power of The Name and Sefirot.

The Pistis Sophia, for example, hints at the use of psalms and odes in this way.

Once I've written about the seals and begin to draw out other teachings on the Art of Solomon I will
be addressing the power of the Holy Scriptures in the Magical Kabbalah further - there is much to
be said about this.

It is a rather large project, though, and will take some time...

Blessings & shalom!

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