As stated in my previous post I started my magical career in the lodge-style form of occultism, which means I was a qabbalist of sorts. But as I began to study the grimoires and the philosophy behind them I noticed that they were based primarily on the much older neoplatonic theories and not the more modern qabbalistic ones. For a period of time I tried to juggle both, not wanting to let the qabbala system go in my ritual work. But I think as of today I am content that I understand the qabbala, even though I prefer neoplatonsim which fits better in my work with the grimoires.
My view of occultism in general is simply participation with the hidden world aka spirit world, sometimes through physical means. Theurgy and thaumaturgy is part of the work, but the work I do is consistent with older magic. You probably won't read anything in my blog about "energies" or other post-Mesmeric theories.
3: Mystical Christianity.
Yup I am a christian. Outwardly I am an Anglican/Episcopalian and participate in the sacrament of that Church. But I am also a mystic. I relish in the synthesis of Neoplatonism of classical Greece with that of Christianity via Pseudo-Dionysius the Aeropagite, and how it filters down through other writers like Cornelius Agrippa, and Marsilio Ficino, etc.
4: The Grimoires.
These are the heart of my work. Not only do they provide a system in which to work within, but they also lay-out the founding principles to create one's own system, if one so wished.
My contact with the angels is part of my theurgical (and sometimes thaumaturgical) work, and working with them is complicated requiring a lot of "diplomacy" as Aaron Leitch would put it. But it is well worth the effort. I use the Pseudo-Dionysian model of the Angelic Hierarchy and not that of the qabbalist. And no, I do not work with the Enochiana stuff. I have experimented in the past with those beings of Enochiana, however I do not view them as "angels" per say. I definitely think they are sublunar and not celestial. I know, I know. This is heresy amongst most ceremonial magicians of the day, but oh well.
Typically "daemon" simply means "spirit" and can refer to those of celestial origin aswell as those that are sublunar, but for simplification here I am using it for all of those of sublunar origin. Now the sublunar realm is teaming with al kinds and classifications of spirits, some that are friendly and others that are not.
My work with these guys is mostly for thaumaturgic work. Now at this moment there seems to be a movement within the occult community for a "spirit-friendly" approach. What this means is that they do not use curses or constraints to deal with the more wild and ferrel of entities. I personally disagree with this approach. I do not mean that I am cruel or harsh with sub-lunars. No, I am just following the "spirit-appropriate" (my terminology) approach. The nasty and infernal type of beings sometimes need to be dealt with firmly much like that of a wild and crazed animal whose nature is not compliant with our own. Once bound by the magician, the spirit can be praised and given offerings if so chooses especially after the goal is achieved. The better natured sub-lunar spirits obviously do not need all the curse and constraints. It is up to the magician to use his or her personal discretion with each spirit.
One type of sub-lunar spirits that I honor are my ancestors. I treat them with the up most respect and love. This of course filters down into my politics as a Nationalist. The concepts of People, Nation, and Sovereignty are central to my politics and ancestral veneration. But this is not supposed to be a political blog so, I will stop there.
I am a traditional astrologer, that means I only use the 7 planets, 12 zodiacs, geocentric model. I don't ascribe to the psychological applications of the charts. So the interpretation of the heavens is strictly practical on planning events, making talismans, or launching prayers or conjurations.
I use geomancy as my primary form of quick and dirty divination. I have never found it to be wrong after reciting a series of initial prayers before casting a reading.