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Western Mandalas of Transformation by Soror A.L., with illustrations by Lloyd Nygaard, focuses on magical squares, Qabalistic talismans, and the use of tattwas—providing a hands-on guide for anyone wanting to work directly with these forms. This isn’t a theoretical overview; it’s a practical manual designed to help you craft and charge physical objects that can support spiritual development and focus magickal intent.

The central message is clear: talismans aren’t just tools for wish fulfillment. Instead, they act as keys to unlocking deeper mysteries of nature and divinity while strengthening the will and fostering self-awareness. Soror A.L. grounds the work within the Hermetic Qabalah and Golden Dawn framework, providing the historical background but focusing heavily on practical application. This emphasis on “doing the work” makes the book especially useful for practicing occultists who want to integrate these techniques into their daily magickal routines.

The Power of Talismans and Magical Squares

The book highlights the idea that a talisman’s real power lies in its effect on the magician. By creating and consecrating a talisman, you engage deeply with planetary and elemental forces, reinforcing your intention. This resonates with the concept found in other manifestation practices—like writing checks to yourself or crafting gratitude letters. The physical act of creation focuses the mind over time, anchoring intention in the material world. Incorporating traditional correspondences—colors, metals, scents, and planetary hours—further amplifies this process.

At the core of talismanic creation are the planetary kameas, or magical squares. Each planet corresponds to a unique numeric grid where every row and column sums to the same value. These grids are used to trace sigils—symbols that embody the planetary essence. For example, a Mars talisman would be based on the Mars kamea and could be used to amplify qualities like courage or decisive action. The text also points out that mistakes in the Venus and Mercury kameas are common, even in private Golden Dawn teachings, and provides guidance for correcting these errors.

Correspondences and Timing

A recurring theme is the importance of correspondences. Effective talismans integrate a wide range of symbolic associations—everything from planetary metals and colors to scents and body parts. The book encourages practitioners to work with these layers deliberately. This is not just about aesthetics—it’s about building a multidimensional structure where every element reinforces the talisman’s purpose.

Timing also matters. Crafting a talisman during the correct planetary hour aligns it with the most potent expression of that planetary force. For instance, a Venus talisman for love is most effective when created during Venus’s hour on a Friday, the day traditionally associated with Venus. This timing acts like a current, allowing the magician to ride the planet’s energy rather than working against it.

Ethics and the Holy Guardian Angel

The book doesn’t shy away from ethical concerns. Soror A.L. warns against using talismans for manipulation or harm, emphasizing that any attempt to bend others to your will can backfire. This echoes a broader magickal principle: the will must be developed responsibly and in harmony with natural law.

A significant section is devoted to developing a relationship with the Holy Guardian Angel (HGA)—a central goal in Hermetic Qabalah. The author recommends establishing this connection before engaging in serious talismanic work. This involves learning the divine names, colors, and other attributes associated with your HGA, reinforcing the idea that magickal work is not just about external results but about inner transformation.

Integrating Subjective and Objective Realities

The book takes a nuanced view of whether talismans have independent power. Some schools of thought suggest that a consecrated talisman functions autonomously, while others—like Paracelsus—argue that its true power lies in the effect on the magician’s mind. Soror A.L. adopts a middle ground, treating talismans as both psychological tools and conduits for external forces. This balanced approach allows for practical experimentation without getting lost in metaphysical debates.

There’s also a fascinating exploration of Daath—the hidden sphere on the Tree of Life. Positioned at the threshold between the divine and manifest worlds, Daath represents a point of transition and is attributed to Pluto. It’s rarely addressed in mainstream Qabalistic texts, but here it’s treated as a key to deeper esoteric understanding.

Practical Techniques

The book offers clear, actionable steps for creating and consecrating talismans:

1. **Designing the Talisman:** Identify the appropriate planetary energy, select relevant symbols and correspondences, and choose the correct magical square.

2. **Timing:** Work during the proper astrological conditions and planetary hours to enhance effectiveness.

3. **Consecration:** Use visualization and breathwork to charge the talisman. Imagine the desired color filling both your aura and the talisman itself, infusing it with intent.

The use of tattwas—geometric symbols representing the elements—is another practical technique covered in detail. These are used to channel elemental forces into the talisman, adding another layer of meaning and energy.

Using This Work in Modern Practice

One intriguing takeaway is how these techniques can integrate with modern manifestation practices. Crafting a talisman isn’t that different from creating other physical props used in manifestation—such as vision boards or writing affirmations. Both involve focused intent sustained over time. The added complexity of correspondences in talisman-making deepens this process, giving the practitioner more tools to shape and direct energy.

For example, combining the creation of a talisman with planetary timing mirrors practices like writing abundance checks during a new moon. The work itself becomes a meditation, reinforcing intention while the physical object serves as a touchstone for continued focus.

Final Thoughts

Western Mandalas of Transformation is more than just a guide to making pretty objects. It’s a practical workbook for anyone serious about integrating Qabalistic principles into their magickal practice. By emphasizing hands-on techniques while acknowledging the ethical and spiritual dimensions, Soror A.L. provides a roadmap for personal transformation rooted in Western esoteric tradition.

Whether you’re new to talismanic magick or refining an existing practice, the book offers a grounded, thorough approach. The emphasis on planetary squares, correspondences, and the Holy Guardian Angel makes it especially valuable for those working within the Hermetic framework. At its core, it reinforces a fundamental truth of magick—real change requires both external work and internal transformation, and the act of creation itself can be a vehicle for spiritual growth.

The source provides practical instructions and exercises for practicing Trāṭak, and they are summarized below:

Trāṭak on Dot

• Practice should be followed on the dot first.
• Practice in the morning, afternoon, evening or at night, but not immediately after having a meal.
• Ensure there is no disease in the eyes.
• Use a white chart paper, blue sketch pen, transparent tape and a scissor.
• The room where practice is done should be clean and quiet with proper lighting.
• Paste the chart paper on the wall, just two feet above the floor.
• Make a dot of diameter two millimetres in the middle part of the chart paper with the blue sketch pen.
• The distance of the Asana from the chart should be one or one and a quarter meters.
• The dot and your eyes should be in the parallel direction so that the practitioner need not look either upward or downwards to see the dot.
• Sit in Sahajāsana (comfortable posture) to do practise.
• Keep the eyes closed and wipe the tears of your eyes slowly with that soft cloth which you have kept aside.
• The practice of trāṭak should be done twice a day in the beginning.
• While doing practice of trāṭak, no thoughts of any kind should be brought into your mind and even no mantras should be chanted.

Trāṭak on Portrait of Deity

• Those practitioners who are the followers of devotional path may practise trāṭak on their tutelary deity, if they wish to do so.
• When you will practise on the image of a deity, the effect of different types of colours present on that image is there.
• Wipe the tears of the eyes slowly with soft thickened folded cloth which you have kept aside.
• When the practitioner is sitting with his eyes closed, he should try to mentally visualize the face of god.

Trāṭak on Flame

• When the practitioner has mastered the practise on dot for an hour, start practising trāṭak on the lamp’s flame.
• While practising on the flame, keep it in mind that practise should be followed on such type of flame that it is not emitting smoke.
• Practice of trāṭak on the flame should always be done in a closed room, so that there is no effect of gust of wind at the time of practise.
• The height of the lamp’s flame should be parallel to the eyes, just same as was at the time of practising on the dot.
• While doing practise on the flame, the important thing is that the seeker should stare at the tip of the flame or the upper end of the flame.
• After a while, the seeker will begin to feel slight heat in his eyes.
• Now he should close his eyes and sit quietly, do not try to open eyes immediately.

Trāṭak on Mirror

• The practice of trāṭak on the mirror is very necessary for the seeker.
• Practise on the mirror is followed in a closed room.
• Take a big mirror, hang it on the wall.
• Hang it so high on the wall that when you sit on the asana, his face should be seen in the centre of the mirror.
• The light inside the room should be such that it should not be thrown directly on the mirror.
• While doing trāṭak on the mirror, do not be afraid and do not even panic.
• Stare at it neutral.

Trāṭak on Tree

• After practising trāṭak on the mirror, the seeker should practise it on the tree.
• To practise trāṭak on the tree, he will have to go out of the village or of the city, only then practise can be done.
• While doing practise, he does not have to run his vision on any other part of the tree.

Trāṭak on the Moon and Stars

• The seekers should also practise on the moon.
• It is necessary to have dark night to practise trāṭak on the stars.
• Practise on the moon can only be followed when more than half of the Moon is visible in the sky.
• The seeker can practise trāṭak on the moon according to his will either by sitting on the roof of his house or by sitting in the room.

Trāṭak on the Sun

• Even the evening time (slight before the sun sets) is also appropriate for the practice of trāṭak on the sun, because the brighter light is not emanated at the time of rising of the sun in the morning.
• Practise should be followed only in a lower light.
• Practise should never be followed in the brighter light of the sun, because there is a risk of getting the eyesight weakened in such a state.
• When the sun is rising above up and its light gets brighter, it is good to practise trāṭak through the light coming from the window of the room of the seeker.
• As the sun begins to rise, the seeker should concentrate his vision on the sun at that very moment.
• You should definitely keep a soft folded cloth beside you, as earlier, at the time of practising trāṭak on the sun.
• When you start to practise trāṭak on the sun, practise it only for about 15-20 minutes.

The following text is based on the book Theurgy,  The Art of Effective Worship, written by Mouni Sadhu, and published by Aeon Books

Overall Theme:

The book explores the principles and practices of Theurgy, presented as a method of connecting with the divine and influencing the world through worship, meditation, prayer, and ritual. It emphasizes personal transformation as a prerequisite for effective theurgy, and provides a wide range of prayers and blessings for various purposes. The text frequently reiterates the omnipotence and all-encompassing nature of God, as well as humanity’s potential for spiritual growth and connection with the divine.

Key Ideas and Facts:

• The Nature of God: God is portrayed as immense, all-penetrating, omniscient, omnipotent, perfectly just, good, and love.
• “From this attribute of immenseness about which you will meditate, it is easy to derive ALL the others which are usually ascribed to the divinity.”
• “Omnipotent God, good God, Who fills and governs the immensity of worlds created by Thee…”
• The Importance of Inner Transformation: The document emphasizes that changing the world begins with changing oneself. The realization of God’s will starts within each individual.
• “The mystery arising from the problem as to why His will is not realized here and now, is not as unanswerable as it seems. However, the answer lies inside and not outside us and this is the cardinal thing which you have to recognize, if you really want to ‘know’.”
• “You are in the world-you are the world.’ Now, why does not everyone of us, who are the components of the world, arrange the kingdom of God within him-or herself? Why are we not absolutely good, wise, just, and so on? That is WHY the world is also not perfect. The true answer lies within you, and nothing will change this fact.”
• The Role of Meditation: Meditation is presented as a crucial tool for understanding the nature of God and one’s relationship to the divine. It involves contemplating God’s attributes and recognizing the presence of divine consciousness within oneself.
• “Meditate about the idea of Him being all-penetrating. Also turn your attention to yourself, your mind, feelings and finally, your body. See that all of these are penetrated by the conscious­ ness of the ONE.”
• The Power of Prayer: The document includes numerous prayers for different needs, including protection, healing, forgiveness, and guidance. The prayers often invoke God’s power and mercy, and seek assistance from saints and angels.
• “0 Lord, grant me the power of resistance, patience in suffer­ ing, firmness in endurance, ardour for Thy spirit and love for Thy name.”
• “Omnipotent God, good God, Who fills and governs the immensity of worlds created by Thee, may Thy Holy Name be glorified and Thy will fulfilled, so that everything which has received Thy immortal breath of life, will respect and follow Thy Holy Law.”
• Blessings and Exorcisms: A significant portion of the text provides detailed instructions for blessing various objects (water, salt, oil, bread, etc.) and spaces. These blessings are intended to purify and protect against evil influences. The act of blessing often involves exorcising the object or space in the name of God.
• “I exorcise thee, creature of water, + in the name of God the Father, omnipotent, in the name of Jesus Christ + Thy Son and our Lord, and through the virtue of the + Holy Ghost, in order that thou become exorcised and blessed water…”
• Invocation of Spirits: The document includes invocations to the spirits of fire (Salamanders), water (Ondines), earth (Gnomes), and air (Sylphs). These invocations are presented as a way to seek assistance from these entities in specific situations.
• “0 immortal, eternal, uncreated, father of everything, who flies in the ever-rolling chariot of worlds, which always revolve! Dominator of ethereal immensities… hear thy children, whom thou hast loved since the birth of the ages!” (Invocation of the Spirits of Fire)
• Combating Evil and Temptation: The text acknowledges the existence of evil forces and provides guidance on how to resist temptation and protect oneself from demonic influence.
• “Therefore first carefully meditate on all parts of the Psalm that follows, for the purpose of self-examination, and then decide whether or not you can beseech the highest power to protect you”
• “And these signs shall follow them that believe: In my name they shall cast out devils: they shall speak with new tongues.” (Referencing St. Mark)
• Personal Responsibility and Free Will: The document implicitly asserts the importance of personal accountability and exercising free will in aligning oneself with divine principles.
• “What chance have you of improving others while you your­ self are merged in iniquities? Every vice is nonsensical when seen through the eyes of truth.”
• Mystical Practices: It alludes to the presence of “mystical attitude[s]” that should be adopted, as these “invariably bring peace and protection from the Highest”. These include blessing and thanking God during both favorable and unfavorable situations.
• “When anything favourable, pleasant, or good happens to them, they invariably say from the depths of their souls: ‘It was only because of God’s grace: blessed be His name for­ ever I ‘ When they experience the reverse, that is, bad luck, or a loss, they say: ‘God gave, God took away. Blessed be the Lord’s name forever.'”

Target Audience:

The text appears to be aimed at individuals interested in exploring Theurgy as a practical spiritual path. It assumes a belief in God and the potential for human connection with the divine, while also providing detailed instructions for those seeking to incorporate theurgic practices into their lives.

FAQ on Theurgy

• What is the core principle of Theurgy, and how does it relate to the concept of God? The core principle of Theurgy is realizing God’s will both on Earth and within oneself. The text emphasizes that God is omnipotent, and nothing can resist His will. The mystery lies not in God’s ability to enact His will but in humanity’s failure to align with it. The key to resolving this issue lies within each individual, striving for goodness, wisdom, and justice to mirror God’s qualities, emphasizing the idea that “You are in the world – you are the world”. Regarding the concept of God, Theurgy views God as immense, all-penetrating consciousness that includes all virtues. This being is omniscient, omnipotent, perfectly just, good, and is love.
• How does the text describe the practice of meditation in Theurgy, and what benefits are expected from it? Meditation is a key practice. It involves contemplating God’s immenseness and all-penetrating nature. Practitioners should turn attention to themselves, and see that their minds, feelings, and bodies are all penetrated by God’s consciousness. Benefits include developing faith and hope, realizing the connection between the individual and the divine, and ultimately, enlightenment. It also describes a process of repeating “Oh Lord, Lord, Lord…” until one merges into the very word itself. In this merging, automatic, rhythmical breathing will take hold and the practitioner will feel a deep blissful peace.
• What is the significance of prayer in Theurgy, and what are some examples of prayers provided in the text? Prayer is a critical component for direct engagement with the Divine. It serves as a means to petition for assistance, protection, forgiveness, and spiritual growth. Prayers in the text include requests for resistance, patience, love for God, enlightenment, and the ability to resist evil influences. There are prayers for use before any activity or enterprise. There are also prayers asking for consolation, wisdom, relief from poverty, and various other blessings, depending on the situation one finds themself in.
• How does the text address the problem of evil and suffering in the world, and what role does forgiveness play? The text connects evil and suffering to the imperfections within individuals, who, being components of the world, prevent it from achieving perfection. It also suggests that suffering can be a result of destiny created over aeons of existence. Forgiveness is essential, both seeking it from God for one’s own debts and extending it to others. This forgiveness is a pre-requisite for receiving God’s forgiveness.
• What are the roles of the Spirits of Nature (Salamanders, Ondines, Gnomes, and Sylphs) in Theurgy, and how are they invoked? The Spirits of Nature are non-human beings associated with the elements of fire, water, earth, and air, respectively. Invocations are prayers dedicated to them, seeking their assistance under appropriate circumstances. For example, the invocation to the sylphs can be used for safety when flying, while the invocation to the salamanders can be used in danger from fire. Invoking them involves reciting specific prayers that acknowledge their dominion over their respective elements and request their aid.
• The text details numerous blessings for various objects and situations. What is the purpose of these blessings, and what elements are common in their structure? These blessings seek divine intervention to protect, purify, and sanctify objects, people, and places. They aim to safeguard against evil influences, promote physical and spiritual well-being, and invoke God’s grace. Common elements include an invocation to God, an exorcism to remove evil influences, a prayer for specific benefits, and the sign of the cross.
• How does the text present the concept of overcoming personal vices and temptations? The text identifies various vices, such as lust and excessive talking (“prating”), as obstacles to spiritual advancement. It emphasizes the importance of resisting these vices through self-awareness, prayer, and focusing on higher spiritual goals. Overcoming lust involves recognizing the impermanence of the physical body and focusing on the higher self. Overcoming excessive talking involves cultivating inner depth and guarding one’s thoughts.
• What is the significance of “surrender” in Theurgy, particularly as one approaches the end of life? Surrender to God’s will is presented as the ultimate act of faith and acceptance, especially in the face of death. It involves relinquishing control and trusting in God’s justice and mercy. The text provides specific formulas for surrendering, including “Thy justice is done, O Lord, Hallowed be Thy Name forever!” and “Father, into thy hands I commend my spirit.” This surrender is portrayed as the best possible action in the last seconds of life, bringing peace and spiritual alignment.

Theurgic Practices

Concentration exercises: To improve concentration, the author suggests focusing on an empty matchbox, memorizing its form and details, and then trying to recreate a mental picture of it. This exercise involves visualizing the outside and inside of the box, and later, including matches inside the box.

Breathing exercises (Pranayama): The text references Chapter XV of Concentration for a full description of pranayama.

Eye position during meditation/prayer: When meditating or praying with closed eyes, turn the eyeballs upwards as high as possible and keep them in that position. Some theurgic groups find this indispensable for their work.

Using Formula I: Every operation must start with a turning to the Supreme Lord, followed by the basic request. Formula I is: “BLESSED BE THOU, O LORD, ENLIGHTEN ME THROUGH THY INITIATION”. Beginners should repeat it many times beforehand and learn to feel its meaning deeply.

Studying the prayer of St. Ephraem the Syrian (Formula II): The operator should choose a suitable time when they won’t be disturbed and study the prayer of St. Ephraem the Syrian (see Formula II in Chapter XV–Action for Liberation from Inner Troubles) so that when they have occasion to use it, no uncertainty or forgetfulness will stand in their way. Items in Chapter XV must be worked right through and the formula written down on a separate piece of paper if it is not convenient to use the book during an operation.

Additional Guidelines for Theurgic Activities

Timing: Never act immediately after meals.

Hygiene: Observe standard rules of hygiene before every theurgic invocation or prayer.

Clothing: Before every major operation, the leader should don fresh clothing and avoid wearing metal or money.

Fasting: Tradition recommends at least six hours of absolute fasting beforehand for a major personal or group invocation.

Forgiveness: Mentally and emotionally forgive all ‘real’ and supposed enemies before you engage yourself in prayer for yourself or others.

Texts: The texts for every operation and worship may be copied from the book in writing or typed on separate pieces of paper.

Emergency Prayers: The book provides various emergency prayers, emphasizing the need for utmost concentration and solemnity while repeating them until the emergency passes or until a more suitable formula is identified.