Towards a Greek Kabbalah: First Swirlings

A few weeks ago, I made a post about an idea about working with a Greek style of Hermetic qabbalah, tentatively calling it kambala (Greek way to write out qabbalah from Hebrew) or to Paradedomenon (lit. “that which is handed down”).  The idea, I claim, is an interesting one: in the absence of Hebrew kabbalah, is it possible to make a Hellenic style of emanationist cosmological magic and theology that works with the Greek letters as magical units and entities in their own right?  Asked another way, could there conceivably be such a thing as a Greek qabbalah?  So I started thinking about it, and I first went and looked up translations of the names of the sephiroth and the like from Hebrew into Greek, and started translating other names into Greek as well, and also rewriting the magic number squares of the planets using Greek letter-numerals to develop new planetary spirit names.

Now I’m thinking I was going down the wrong path and need to start fresh without using the Tree of Life, or even using Jewish kabbalah at all.

I mean, what is Jewish kabbalah?  It is a deep, powerful, multifaceted, beautiful system of Jewish mysticism that can deliver one great, perhaps infinite, knowledge and power through the proper use of its system, but it’s still at its heart a Jewish system.  Thus, it is Jewish, and geared towards those who are Jewish: not only by blood (as tradition would have it), but also by culture (having the means and faculties available to a proper Jew) and definitely by religion and religious studies.  Kabbalah is really only meant for those who are prepared to study it, which requires a deep and thorough study of the Tanakh, Talmud, Midrash, Mishnah, and so many other aspects of Jewish religion and how it ties into Jewish life.  For all intents and purposes, to get the most out of kabbalah, you have to be Jewish.  You don’t necessarily have to be a Jew (unless you’re so hard-core traditionalist that only the first-born son of a kabbalist can learn it from his rabbi father), but you definitely have to be Jewish in order to properly study kabbalah.  Anything less, and you’re not going to be able to use it as much as it can or ought to be.

As for me?  Sure, I can claim descent as a Jew, but I’m about as Jewish as an Olive Garden is Italian, which is to say “hahaha not really”.  Sure, I can say the berakhah for Chanukah, and that’s about it.  I’ve never had my bar mitzvah (even though my father has idly wondered that we should probably get ours done eventually at the same time), and it’s more likely that I’ll be baptized into Christianity before having a bar mitzvah.  I’ve only read the Old Testament in English, not even in the proper order of the books that the Tanakh would have; I don’t maintain kosher standards of purity or cleanliness (especially not with the occasional use of blood rum), and I can’t even read or speak Hebrew.  In all honesty, for me to properly study kabbalah, I’d need to learn Hebrew, get bar mitzvah’d, and undergo what’s likely to be many years of studying before I even read properly about the sephiroth.  Which is why I’m not, nor will I ever, learn about Jewish kabbalah outside a few books by Aryeh Kaplan.

But of course, that’s not the only way to study the Tradition.  What about Hermetic qabbalah (this time with a Q)?  I’ve been making good use of that, to be sure, as have many others in the Golden Dawn, Thelemite, and other modern Hermetic movements, and heck, even in a good number of neopagan movements I’ve seen that are influenced by Gardnerian Wicca and the Golden Dawn.  While I’d argue that the heart of Hermetic qabbalah and Jewish kabbalah is the same (it provides a means to understand the source of an emanationist panentheist cosmos by means of a cosmological Abrahamic structure), the study of the two nearly couldn’t be further apart.  And, to be honest, after mulling it over some, I’m not sure Hermetic qabbalah is even recognizably able to achieve the same goal as Jewish kabbalah.  My good friend the Rev. Michael Strojan has compared Jewish kabbalah to a beautiful rose garden maze leading to a unique spiritual experience of the mind of God in creation, while Hermetic qabbalah is a far more rational, utilitarian cosmological mapping.

In fact, when a Hermeticist tends to refer to “qabbalah”, they’re usually referring to the specific teaching of the Tree of Life, the linking of the ten sephiroth with 22 paths in a particular geometric array.  In Hebrew, this is known as the upright arrangement of the sephiroth, or “yosher”, which is one way to view the sephiroth; the other is “iggulim”, or “circles”, viewing the cosmos as a series of nested circles with God on the outside and Malkuth in the innermost circle.  I’ve seen a similar way to represent the sephiroth before in Hermetic qabbalah, but only as an introduction to emanationist principles and never for serious magic or prolonged study.  While the paths of the Tree of Life are important, they’re usually grossly understudied in favor of the sephiroth themselves; I’ve seen plenty of people talking about scrying the spheres but next to nobody about scrying the paths, and I admit that I’m guilty of this, too!  It’s nearly all about corresponding things to the ten spheres, and that’s about it.  Consider Yesod, the ninth sephirah: Yesod is associated with the first heaven, which coincides with the sphere of the Moon, so anything lunar can be corresponded to Yesod.  That’s nearly about it in Hermetic qabbalistic framework, it’d seem, unless I’m missing a large amount of the cultural movement and study of the thing.  I’m aware that many Hermeticists have gone in much deeper study of the sephiroth and the paths, but I wouldn’t call them a majority.  To most magicians who use Hermetic qabbalah, they only use it as a system of correspondences.

More than that, however, for a non-Jew, even a learned Neoplatonic theosopher and magician, to attempt their own study of kabbalah can come off as something insincere.  I mean, as non-Jews (and I’m including myself de facto in that group), we’re not raised Jewish, we celebrate different holidays, we’re not studied in the traditions and text that Jewish kabbalah builds upon.  While it’s certainly possible to get a lot out of the system, we won’t be able to fully plumb the depths of the system without having all those other things under our belt.  And while it’s certainly allowed to study any and all knowledge and teachings out there on the subject, it’s still a subject that’s pretty much not meant for most of us.  Even in traditional kabbalistic teachings, many Jews couldn’t learn it, which is why we have the Sacred Magic of Abramelin, since (chapter 9, my emphasis):

This wisdom hath its foundation in the high and holy Qabalah which is not granted unto any other than unto the first-born, even as God hath ordained, and as it was observed by our predecessors. Thence arose the difference, and the truck or exchange between Jacob and Esau; the primogeniture being the Qabalah, which is much nobler and greater than the Sacred Magic. And by the Qabalah we can arrive at the Sacred Magic, but by the latter we cannot have the Qabalah. Unto the child of a servant, or of an adulterer, the Qabalah is not granted, but only unto a legitimate child; as occurred in the case of Isaac and Ishmael; but the sacred wisdom through the mercy of God all can acquire, provided that they walk in the right path; and each one should content himself with the gift and grace of the Lord. And this must not be done out of curiosity, and with extravagant and ridiculous scruples, wishing to know and understand more than is right; seeing that temerity is certainly punished by God, who then permitteth him who is presumptuous not only to be turned aside out of the true way by the Second Causes, but also the demon hath power over him, and he ruineth and exterminateth him in such a manner, that we can only say that he himself is the sole cause of his own ruin and misery. It is certain that the Old Serpent will attempt to contaminate the present book with his venom, and even to destroy and lose it utterly, but O Lamech! as a faithful father I entreat thee by the true God who hath created thee and all things, and I entreat every other person who by thy means shall receive this method of operating, not to be induced or persuaded to have any other sentiment or opinion, or to believe the contrary. Pray unto God and ask him for his assistance, and place all thy confidence in him alone. And although thou canst not have the understanding of the Qabalah, nevertheless the holy guardian angels at the end of the six Moons or months will manifest unto thee that which is sufficient for the possession of this Sacred Magic.

Is there a means for us to study divinity and obtain power and knowledge thereby?  Of course!  The Word of God is something all humans with ears can hear (as much of my 49 Days of Definitions project indicated), but not every word is meant for us.  There are many words out there for us to understand the Word; they are all the Word, but not using the same words.  In a Hermetic sense, kabbalah is a form of Logos for the Jews who are able and allowed to study it.  So, while a Hermetic qabbalah with roots and liberal borrowing from the Hebrew kabbalah is not improper, strictly speaking, it does seem like trying to borrow a prayer in another language to another divinity and speaking it aloud with a bad accent to your own.  To be terse, the more I look at it, the more Hermetic qabbalah looks like cultural appropriation, and knowing how rife much of the Golden Dawn material was with culturally appropriated techniques and technology, this isn’t too surprising.

Besides, while Jewish kabbalah is definitely Jewish, it’s not entirely Jewish.  It’s apparent that there was much cross-pollination between Jewish and Neoplatonic thought back in the days of the Roman Empire, especially after the Jewish Diaspora after the destruction of the Second Temple, and it was only then did the Hebrew alphabet begin to be used as numbers in addition to letters, a notably Greek practice that had already been in place for centuries, along with the Greek practice of isopsephic exegesis in interpreting words as numerical strings and linking them to numerological concepts and other words by means of isopsephy.  Heck, even the Hebrew word “gematria” has its origins in Greek “geometria”.  It might reasonably be said that what is today Jewish kabbalah is a combination of Greek Neoplatonist philosophy and isopsephic techniques combined with the native Jewish Merkava and Hekhalot mystic techniques.  This was used, then merged again with other European thought as the centuries passed, so that kabbalah borrowed and reborrowed other philosophies just as it was borrowed and reborrowed from.  As a magician in the vein of Neoplatonism, I can definitely see much that I resonate with in kabbalistic thought and practice, but the system takes place in a context that is sufficiently different from my own that it’s difficult for me to penetrate it without my entering into that context itself.

In that light, recontextualizing kabbalah into Hermetic qabbalah wholesale just isn’t the best way to go about it, and to develop an even further-detached system as a Hellenic or Greek kabbalah based on the Hermetic qabbalah would be even less effective.  While such a Greek kabbalah would be great for my own practice and context, being much more familiar with Neoplatonic, Stoic, and even some Pythagorean philosophy (which is really the root of much of this, anyway), trying to base it on the already “debased” (to exaggerate the sense) Hermetic qabbalah would be like a game of Translation Party.  And, just like with proper English-to-Japanese translation, you need to have a good sense of the language, structure, and system you’re trying to build things into based on the ideas and thoughts you already have instead of trying to go through a predetermined middleman system with its own rules already in place.  In order to create a Greek kabbalah, I’d need to start fresh from first principles.  Scrying the Tree of Life in a Greek framework isn’t the only work that has to be done, but the creation of a new map of the cosmos and new paths, developing an understanding more fitting to my own context instead of that of a different religion and tradition, is all necessary.

In other words, I hope you stay tuned as I work towards a Greek kabbalah.  This will be a series of posts over the coming month exploring all the aspects I consider necessary to build such a system, so I hope you follow along.

Search Term Shoot Back, June 2014

I get a lot of hits on my blog from across the realm of the Internet, many of which are from links on Facebook, Twitter, or RSS readers.  To you guys who follow me: thank you!  You give me many happies.  However, I also get a huge number of new visitors daily to my blog from people who search around the Internet for various search terms.  As part of a monthly project, here are some short replies to some of the search terms people have used to arrive here at the Digital Ambler.  This focuses on some search terms that caught my eye during the month of June 2014.

“what does it mean to trace the grid from the center crystal to each other crystal using a wand or your fingers show picture” — …I mean, I feel like the idea is pretty explanatory.  Center to crystal 1 to center to crystal 2…to center.  Do you really need more guidance than this?  You already described the method.

“saint cyprian wand” — I’ve never seen something like this, save for maybe the blasting rod of the Grimoirum Verum that forms part of the Book of Saint Cyprian.  The good saint himself is usually pictured with a crosier and a book, though as a magician himself he was likely familiar with the use of wands in the classical and early medieval Mediterranean.  Heck, his crosier itself could be seen as a type of wand, being associated with wisdom, spiritual authority, and guidance, all attributes commonly given to the wand.  Still, a modern wand for use in Cyprianic workings isn’t a bad idea.  Necromantic materials would be of use: an ebony or iron wand packed with graveyard dirt and capped with smoky quartz or jet, engraved with holy symbols and names, perhaps buried for a week at the head of the grave of a priest or magician during the New Moon, fed with the blood of a black chicken or goat.  Not a bad idea at all.

“how to use saturn seals in “key of Solomon”” — If you merely read the book (book I, chapter 19), many sections tell you how to use it.  Generally, you show a pentacle unto a particular spirit like how the FBI flashes a suspect their badge (Saturn pentacles I, II, III, IV, V).  Some of them cause some change in the world by their mere existence and construction and should be kept for future use as a ritual tool, similar to a wand but used to “fire off” work into the cosmos generally (pentacles II, IV, VI, VII).  When a pentacle is not being used, it should be kept hidden and safe, or it should be enshrined on an altar with other magical tools, perhaps reconsecrated every week or so with candle and oil and incense.

“stones in sash black magic santeria” — …do people still consider Santeria to be “black magic”?  Really?  It means “way of the saints”.  It’s about as far you can get from “black magic”, and I’ve written about my thoughts on the term itself elsewhere.  As far as I’m aware, Santeria doesn’t really use sashes, though I’ve seen some massive elekes and collares that are used in limited ritual purposes, but those are all nearly entirely colored glass beads.  Also, I’ve seen sashes of fruit for newly made iyawos.  Beyond that, I can’t think of a Santeria sash, though I’m admittedly no expert in Santeria.  Sashes are sometimes used in other traditions, like the bandera of Palo Mayombe, but that’s a different thing and, again, is nearly entirely glass beads.  Stones might just be a personal flourish.

“h0w t0 consecrate oil with psalm 72” — I wasn’t familiar with this psalm before I wrote this post, but I like it!  Take some good, clean oil and pray over it fervently; that’s all you need to do to consecrate anything, really; the incense, candles, and hoopla of ritual can help but aren’t strictly necessary.  Psalm 72, specifically, sounds beautiful for blessing, dominating, and prosperity work.

“top 10 conjuring rituals real” — What, as if there’s a Buzzfeed list of magic rituals full of spooky GIFs?  C’mon, dude, get your act together.  There’s no such top-ten list of “real” rituals; any ritual that works is real, and different people often get different rituals to work for them.  Once you get the experience of a few conjuration rituals, you can start doing them on the fly with spirits you have a good connection with.

“seal of sealtiel angel” — Unfortunately, even though I’ve been making weekly offerings to Sealtiel the Archangel for a brief time now, I haven’t done much more than that and engaged the archangels in conversation, like I would in a conjuration.  I mean to in the near future, but I haven’t yet.  I don’t know of a seal for the angel, so you might want to stick with making a sigil based off the letters in his name a la chaos magic or by using my Greek Sigil Wheel idea.  Sealtiel often bears a thurible as his badge of office, so you might start with that if you want an image.

“how to use saturn to create prosperity” — Er, that’s not usually Saturn’s job.  Prosperity is usually in line with Mercury and Jupiter, the planets of exchange and expansion generally,

“autobiography of st. jehudiel”, “biography of saint sealtiel”, etc. — Seeing how these are angels who have never technically lived, it’s hard to have a biography of them, since a biography is an account of, you know, a life.  They’re immortal beings who serve the will of God directly; they don’t have lives like we think of them, and they don’t exist apart from God.  Also, an “autobiography”?  Not only does that assume a life of an angel, it also assumes they write and can communicate to us in language.

“horus demon god of sun sygils” — Much of this makes no sense to me on a conceptual level.  First, to spell the word as “sygils” means you’re probably in Thee Temple ov Psychick Youth (or however it’s misspelled) or just some middle-schooler who wants to be all dark and powerful.  That isn’t done with extra “y”s and the metal umlaut, you know.  As for Horus, yes, he’s a god of the Sun, but in no sense is he malefic or demonic.

“locating lost thing by star power” — What, are you Sailor Moon?  There are astrological and geomantic methods of finding lost objects, but unless you’re a Sailor Scout or one of the Three Wise Men, you’re not going to find anything directly through the stars themselves.

“most deadly buddhist mantras” — …I don’t think you understand the point of Buddhist mantras.  There might indeed be powerful spells and mantra-like charms in some distant and extant traditions of magic and applied Buddhism, but none I know that would kill a target or the user.  That tends to go against the Precepts, anyway, but you know, expedient means and all that shit.

“effects of reading saint cyprian book” — In my case, you’ll’ve learned Spanish and published a translation in English (hint: go buy my cheap ebook on Etsy!).  Supposedly, if you read the Book of Saint Cyprian, either front to back or back to front (I forget which), you end up summoning the Devil.  That didn’t happen in my case, and he might’ve just gotten confused with my flipping around randomly through the book.

“how to aproach the abramelin ritual if you already know your guardian angel” — Honestly, if you have contact with your HGA, why do the Abramelin ritual?  The meat of the matter is getting contact with your HGA, after which you go through and bind evil spirits from messing with you in the future.  Once you have your HGA, you can do anything, basically.  I know some friends who are going through the Abramelin as an initiation requirement in some groups, but that’s not the real use of the Abramelin, as I see it.

“is the word geomancy in the bible” — Nope.  Geomancy likely kicked off in the Sahara Desert around 900 or 1000 AD, well after the Bible was written (especially the Old Testament).  However, if you read that the Bible has a prohibition on divinatory arts generally, then that would include geomancy; if you read the Bible supporting the act of divination, then that also includes geomancy.  The word itself is coined more recently than the Bible, as is the art, so you won’t find biblical references to it, although some traditions hold that geomancy was given to the prophet Hermes Trismegistus, Adam, Idris, Daniel, Jesus, or Mohamed to discover more of the secrets of God, so it depends on what you consider meaningful.

Prayer of Anointing

Since I’m in a sharing mood, here’s another prayer I ended up developing in my own practice.  After my morning prayers and meditation, I usually follow it up with an anointing of Abramelin oil (or any other oils I might need that day, e.g. King of Solomon oil for wisdom if I’m doing readings, or Money Drawing oil if I’m going to a show to sell stuff), some prayer, and then follow that up with my daily attuning.  It initially started off just by reading Psalm 23 based on the recommendations of this one anointing oil bottle, but then I started to follow it up with impromptu prayer that, over time, settled into a stable form.  It’s based off another structure of prayer I tend to use, but since this is a little more inclusive and specific, I figured I’d share this one.

While anointing yourself (perhaps on the forehead/lips/chest or on the temples and palms of the hands), recite Psalm 23 (“The Lord is my shepherd…”).  When ready, say the following prayer.

Almighty God, creator of all things, lord, king, master, helper, hear me!

As I anoint myself with this oil,
so too anoint my body, soul, spirit, and mind with your grace, mercy, forgiveness, power, strength, wisdom, patience, authority, and light.
As I come before you now and call on your holy name,
help me, o Lord, that I may come to see you, hear you, know you, and be with you,
that I may align my will with yours,
that I may know my True Will,
that I may carry out your Will,
that I may go where I must go, know what I must know, do what I must do, and become what I must be.

Whatever flaws there may be in my body, mend them and help me mend them.
Whatever gaps there may be in my soul, close them and help me close them.
Whatever holes there may be in my spirit, fill them and help me fill them.
Whatever cracks there may be in my mind, seal them and help me seal them.
However I am imperfect, o Lord, make me perfect in my imperfections,
that I may come to see you, hear you, know you, and be with you,
that I may come to walk in your path, at your side, in your footsteps.

Amen.

Follow up with whatever prayers as necessary or desired (I suggest an Our Father and a Glory Be).

A Treasury of Phylacteries

No, not relics of martyrs, if that’s what you’re wondering, though that would be pretty nifty.

At a recent gem show, which had dealers of all kinds of cultures peddling all kinds of wares, shinies, and pretties, I picked up a nifty little container, a small metal canister that fits together snugly and near watertight with a few loops to hold a chain or strap.  It can hold a few small objects, like a charm bag, but since the stall I got it at stocked mostly Tibetan or northern Indian things, I figure it’s a scroll canister.  I’m making use of it by tying a strap through the loops to keep it shut and to affix it to my person when I’m, say, traveling or on an adventure (which happen tolerably enough for me), and filling it with a few protective scrolls of my own.  Traditionally, these are called phylacteries, protective talismans that ward physical and spiritual harm from their bearers.  A similar thing is still done by orthodox Jews using tefillin, boxes containing sections from the Torah.

I’m currently in the process of making a potent ink: it’s a dragon’s blood ink that uses frankincense and copal resins and Abramelin oil, consecrated according to the Key of Solomon (book II, chapter 14), and mixed with a simple fluid condenser (chamomile extract and gold tincture).  It’s coming out a warm grey color, which I’m okay with, since I’m using the scrolls more for magical protection instead of artistic legibility (though that would also be nice).  This powerful ink will be used with a special pen and paper, also prepared according to the Key of Solomon, for the scrolls that I’m going to use for my phylactery.

As for the scrolls themselves, I’m considering at least two scrolls to go in this little phylactery tin: a copy of the Headless Rite written in Greek and anointed with Abramelin oil, and a phylactery text consisting of voces magicae and characteres from the PGM anointed with Fiery Wall of Protection oil.  The PGM has a huge selection of phylacteries available for the student, so I went through and got a list of some of the more complete ones from the index given in Betz’s edition.  Unless otherwise noted, they’re likely to be written down on paper or a lamen and kept with yourself for protection, though some are meant to be spoken aloud.  I’m using Romanized Greek text, so keep in mind that “TH” means theta, “Ē” means eta, and so forth.

  1. PGM IV.86-87, against demons or for one possessed by a demon: “HOMENOS OHK KOURIEL IAPHĒL, deliver (add the usual) EHENPEROOU BARBARCHAOUCHE”
  2. PGM VII.218-221, against daily fevers with shivering fits: “IAŌ SABAŌTH ADŌNAI AKRAMMACHAMAREI”, repeat subtracting the first letter of the previous line (AŌ SABAŌTH… then Ō SABAŌOTH…, then SABAŌTH…, etc.) followed by “ABRASAX”.
  3. PGM VII.311-316: “IAŌ SABAŌTH ADONAI ABLANATHANALBA AKRAMMACHAMAREI SESENGENBARPHARANGES PEEPHRAZAŌTH ZŌTH MENE BAINCHŌŌŌCH, protect (name) whom (mother) bore from any violence both by a friendful dream and by all demons of the air.  I conjure you by the great famous name ABRAM EMEINA AEOUBAŌTH BAITHŌ BES IA IABAŌTH AGRAMAKRAMARI PSINŌTH BER ŌŌN IASŌP BARPHARANGES PNOUTE (add the usual, whatever you wish).”
  4. PGM VII.317-318, to be said to the moon: “ACHTIŌPHIPH ERESCHIGAL NEBOUGOSOUALĒTH SATHŌTH SABAŌTH SABRŌTH (add the usual, whatever you wish).”  This is the basis for my full moon ritual, by the way.
  5. PGM VII.579-596, to protect against demons, phantasms, sickness, and suffering; to be written on gold or silver or hieratic papyrus: “KMĒPHIS CHPHYRIS IAEŌ IAŌ AEĒ IAŌ OŌ AIŌN IAEŌBAPHRENE MOUNOTHILARIKRIPHIAE Y EAIPHIRKIRALITHANYOMENERPHABŌEAI”, followed by a series of characteres and the injunction “Protect my body and the entire soul of me, (name) (add the usual)”.  Write in the center of an ouroboros itself lined with the words “TARĒOĒĒNOUPNIBRINIASĒNŌPHEIBRINOKYLĒAIA OBZTHBABAIMENE ŌĒOPIOBM MOĒAŌPHI”.
  6. PGM LXXI.1-8: “Great god in heaven revolving the world, the true god, IAŌ! Lord, ruler of all, ABLANATHANALBA, grant me this thing, grant me this favor: let me have the name of the great god in this phylactery, and protect me from every evil thing, protect me who is (name) whom (mother) bore, (mother) begot!”
  7. PGM LXXXIX.1-27, adapted from the original, possibly meant to be spoken aloud: “I, Abrasax, shall deliver!  Abrasax am I!  ABRASAX ABRASICHŌOU, help NN.! Get hold of and do away with what evil comes to (name)!  Whether it is a shivering fit, get hold of it!  Whether a phantom, get hold of it! Whether a daimon, get hold of it!  I Abrasax shall deliver.  Abrasax am !  ABRASAX ABRASICHŌOU, get hold of and do away with the plague and pest afflicting (name), that which comes to (name) on this very day!  Whatever it may be, do away with it!”

What about you?  Do you have any special protective charms that’d fit in this tradition, any written charms or scrolls you use?  In this case, something like the Benedictine Vade Retro or Medal of St. Benedict works well, too:

Crux Sanctum sit mihi lux / Non draco sit mihi dux
Vade retro Satana / Numquam suade mihi vana
Sunt malae quae libas / Ipse venena bibas

May the Holy Cross be my light / May not the dragon be my guide
Go back, Satan / Ne’er tempt me with vanities
What you offer is evil / You yourself drink the poisons

Planetary Consecration, Generally and Specifically

Since it’s a Sunday with a waxing moon, hangover notwithstanding, I’m finally getting around to consecrating my Ring of Solomon under the powers of the Sun.

In that picture, you can see my Table of Manifestation on the right with the Ring in the middle sitting on top a hastily-written Table of the Sun, with the symbol of the Sun in gold leaf and its sigils and names, and on the desk you can see some extra supplies: Abramelin oil, frankincense incense, container of Goldchläger, cotton swabs, and so forth.  It’s all part of the consecration ritual I’m conducting for this neat little tool.

Consecration is a powerful thing, especially when you know how to handle the consecrating forces appropriately, but doesn’t always have to be done.  A lot of plants, stones, gems, and liquids have natural occult virtues that suffice without any extra empowering, though charging them or blessing them is certainly a helpful option.  Some tools don’t need to be consecrated at all, and the Lemegeton’s Goetia doesn’t give any instructions on how to consecrate the thing; I suppose this means that the ring is consecrated by construction.  Timing may help with consecration, and this is in fact the entire basis of astrological magic, where you want to time an event or act of creation under a particular arrangement of planets in the sky.  For me, though, I like invoking the proper powers and having them bind and mingle with something to consecrate or empower it.

The ritual I’m doing is based on a framework I use to consecrate things under a given planet.  In general, what I do for a planetary consecration is this:

  1. Figure out the desired qualities of the consecration, and pick the planet you wish to consecrate the item under.
  2. Procure the item.  If possible, make, or buy the item in days and hours of the planet.  If this is not possible, in a day and hour of the planet, formally state your intent and purpose of the item’s use to you at your Table of Manifestation (working magician’s altar), devotional altar, or other sacred place.  When not in use, keep the item at this place of power.
  3. In the day and hour of that planet, conjure that planet’s angel (based off the Trithemian ritual of conjuration) and ask them to”consecrate, sanctify, bless, dedicate, and empower” the item under the powers and blessings of that planet.  Ask them to bring their associated intelligence to open the way for the energies to flow into the item, and ask the spirit to infuse the item with the planet’s power.  Clearly state your intent as to the consecration’s purpose.  If they decline, ask why and see what changes might need to be made so as in order to proceed.
  4. For the next few days, in the hour of the planet, charge and bless the item under the blessings and powers of the planet in the name with the aid of the angel.  Repeat the Orphic Hymn over the item.  The number of days and the number of repetitions of the Hymn to be done should equal the number associated with the planet.  This is to be done either on one’s Table of Manifestation or in the light of a colored candle burnt as an offering to the planet’s powers and entities on a devotional altar.  Optionally, suffumigating the item in incense associated with the planet may be helpful.
  5. Once step 4 is complete, again conjure the planet’s angel in their day and hour and ask them to fully consecrate, charge, infuse, and bless the item in the power and glory of the planet’s full force and power as regards your specific need.  Thank them for their aid and assistance in the matter.

Yes, this takes a bit of time (especially if you’re doing something under, say, Mercury or the Moon), but it works, and it ties in things very nicely together.  It’s what I did for my Fiery Wall of Protection oil and a variety of other things.  I’m using this same process to consecrate my Ring of Solomon, but I’m tailoring the general ritual to be specific to this task:

  • Carry out the process for six days, starting in an hour of the Sun on a Sunday during a waxing moon.  It helps that the Sun is at its highest northern declination, giving it an extra boost of power at this time of year.  The repetitions of the ritual will take place in hours of the Sun (probably all nighttime unless I can swing a daytime hour after I get home from work) and will finish up on this Friday.  Each ritual takes about 20 minutes.
  • The statement of intent for this ritual is to empower the ring to lend me the protection, guardiance, light, authority, and fire of the Sun as I wear it, so that no spirit bring harm to me and that I have the strength and authority to conduct and conjure spirits and forces of the cosmos.
  • I anoint the ring with Oil of Abramelin and Goldschläger, suffumigating it in frankincense incense.
  • Since I use my Table of Manifestation with all its planetary and elemental tools and weapons, I’m using the Wand (symbol of Fire, director of Will and force) in conjunction with the Talisman of the Sun to direct and guide the appropriate forces into the Ring.  The planetary talismans are basically weapons tailored to their individual planets, hence the use of that particular talisman.
  • I pray over the ring once per repetition of the ritual with the Prayer to Saint Michael the Archangel.

So, come next Sunday, I’ll have a very nifty and powerful addition to my tools, and probably one of the most important.  Besides, the extra solar energy in my life is no bad thing, and will help out in some of my other work I’m doing at the same time.

Cleansing, Defending, and Blessing a House

A group of friends living together near me were going through some tough times recently, and I offered to help cleanse and bless their house, just to get rid of any lingering bad stuff and keep it out while inviting more and more good things in.  It’s a small thing I can do, and I offered since it was the least I could do for them.  I’ve only ever done this piecemeal on my own place, touching up the apartment as needed, so getting to work on someone else’s place was a new experience for me.

Being the engineer that I am, I decided to come up with a plan of attack, dividing up this working into four different stages: preparation, cleansing, defense, and blessing.  Preparation covers getting the supplies, making sure both myself, my friends, and their house are ready for the project, etc.  Cleansing involves getting rid of anything stuck in the house, any negative entity or force that’s causing any kind of harm to the tenants or property.  Defense involves setting up protections, shields, and wards to keep out any further negativity, letting in only positive or neutral things that help instead of harm.  Blessing helps make the house a home, and involves benedictions upon the place, using luck-, peace-, or prosperity-bringing oils and incenses, and the like.  I let my friends know in advance what I was going to do and got their permission for doing so, because being ethical rocks and so does having informed clients.

The supplies I needed were:

  • Holy water
  • Cleansing water (Uncrossing oil, Banish and Cleanse oil, Van Van oil, 7-11 Holy oil, lemon ammonia, Florida water, holy water)
  • Blessing water (peace water, holy water, rose water, Florida water, and champagne)
  • Fiery Wall of Protection oil
  • Abramelin Oil, or another suitable anointing oil
  • Cotton swabs
  • Banishing incense (dragon’s blood, star anise, crushed red pepper, and black peppercorns)
  • Blessing incense (frankincense, copal, cinnamon, and Power powder)
  • Blessed candles, one for each room of the house (I used white tealights anointed with 7-11 Holy oil and consecrated according to the Key of Solomon, book II, chapter 12), plus a few extra for thanksgiving and prosperity work
  • Large steel nails, one per corner of the property (iron railroad spikes are perfect for this)
  • Instrument of Will (wand, staff, sword, dagger, athame, &c.)
  • Instrument of Protection (amulet, Solomonic ring, &c.)
  • Offerings (large candles, sweet incenses, flowers, simple cakes, &c.)

Once I gathered all the supplies, I prepared myself by cleansing myself and doing a thorough banishing and cleansing including a hyssop bath and meditation, making sure I wasn’t going to track in any more filth into their place.  I also conjured the angel Kammael to charge up my instrument of Will and nails to act as defensive wards.  Before I arrived, I asked my friends to clean the house with the usual things: sweep, vacuum, dust, etc.  I went over to their house on a Sunday in an hour of the Sun during a waxing moon; the first words out of my mouth upon entering were “pax huic domui”, or “peace upon this house” (Luke 10:5).  I offered each of the tenants a bit of holy water to sprinkle themselves with and cleanse themselves as they saw best; since the household was largely Catholic, I suggested the usual Asperges Me that I use myself.  With everyone clean, I donned my Solomonic ring, said a few prayers for guidance and protection, and started my work.

I had a brief chat with the genius of the house (I didn’t do a formal conjuration for this, just reached out and had a quick discussion), letting him know what was up and what I was about to do.  I asked for permission for performing my work, and he gave me his permission to continue.  I also asked the genius for an image of what the house looked like to him, to compare with my own feelings of the place as well as what it’d result in once I did my working, and also asked about any problem areas that needed special attention.  With this information, the first thing was to demarcate the area of working, so I took my instrument of Will (my new ritual sword) and walked around the boundaries of the property clockwise, sealing off the area for the working.  Until I finished, I asked nobody to leave the boundaries of the property or to let anyone in.

To cleanse the house, I opened up every window and door in the house (good thing the weather was good for this, neither too hot nor too cold, not a terrible amount of pollen or dust or noise).  Although not necessary, I find it helpful to have a fresh breeze blow through the house, getting rid of some of the more natural pests naturally and literally as well as symbollically “airing out” the place.  I lit a candle in every room of the house and consecrated the flames, so that the light could shine throughout the entire place; these candles were left to burn completely, and the remaining tins were disposed of respectfully.  The light from the candles was to illuminate the place and bring the light of the Ain Soph Aur down into the house, as well as to watch over and empower all the rest of the working.

I went to the entrance of the house facing inside and gave a general license to depart for all the spirits that had taken residence up in the place (the genius was specifically excepted).  I went through each room and waved around a thurible of banishing incense in each room, repeating the Greek phrase “ΑΠΩ ΑΠΩ ΠΑΝΤΟΣ ΚΑΚΟΔΑΙΜΟΝΕΣ” as I did so.  I did the bottom level first, the top level second, and the ground level last, going from the back of the house to the front.  After reciting Psalm 6, I went over the house again by spraying the cleansing water, repeating the Latin phrase “ABI ABI OMNI PROFANI”.   The incense was used to smoke out any blatantly negative or harmful spirits, and the cleansing water was sprayed around to wipe up and out any harmful residue, malice, and other astrally icky junk that had built up around the place.  I then went around the house clockwise flinging holy water around the place (not the cleansing solution), repeating “BEGONE, BEGONE ALL EVIL SPIRITS”.  With this done, the house was cleansed to my satisfaction, and all the windows and doors were shut to begin building up the fortifications.

To defend the house, I returned to the front of the house and recited the Prayer to St. Michael, which I use before anointing things with Fiery Wall of Protection oil.  Again, bottom to top and back to front, I went through and dabbed the oil on every window and door in the house. I wanted to do a five-spot pattern (one on each corner, one on the center/handle) on every window and door, but the house was bigger than I anticipated and had a lot of windows; I used a single spot on every window, and a five-spot on the front and back doors as well as all the bedroom doors.  The anointing of every entry-point into the house with this oil forms a tight shield through which nothing harmful can even approach, much less break through.  Although I used my own fingers for my own house, I used cotton swabs this time for the oil so as to keep it from dripping or making a mess; besides, some people are sensitive to the oil, and it may burn their skin.  I then dabbed Abramelin oil on the front and back doors, charging them to let in only that which helps and keep out that which harms.  After this, I went to the four corners of the property clockwise and drove a large steel nail into each corner, calling on the angel Kammael of Mars for defense against all evil, harmful, malicious, wicked, or negative spirits, entities, bodies, or forms.  These serve as wards, and I dabbed each with Fiery Wall of Protection oil after I drove them into the ground and charged them to defend the property.

With the cleansing and defending done, the only thing left was to bless the house and make it livable again.  I returned to the front of the house and gave a benediction of the place, then went through the house and fumigated it with blessing incense while repeating the Trisagion, along with spritzing the blessing water through the house while repeating “blessed be, clean be, safe be, happy be, prosperous be”.  I also used a quick prosperity spell used from the Bible (light three candles and repeat Zechariah 8:12 three times over the candles) as an extra step.  I went to the “hearth” of the house (the kitchen) and made offerings to the goddess Hestia (to watch over and nurture the home), the god Zeus Ktesios (to defend the boundaries and walls of the home), and the genius of the house (to manage and coordinate the homeliness of the house), thanking them and asking for their help in protecting the home and keeping it hale, whole, and happy.  I returned to the front of the house, released the spirits back to their places if they were helpful and not harmful in any way, and offered a few prayers of thanksgiving and exaltation at the end.  I then went outside and untraced the circle I made with my instrument of Will, going counterclockwise this time, and let the house stand on its own again.  I finished the whole thing by making a few thanksgiving prayers to the Almighty, then enjoyed the rest of my day.  The only tenant of the household who was out during all this came back just as I untraced the circle, which was extremely fortuitous timing.

Not including the preparation, the working took about an hour and a half to walk through every room of the place multiple times (candle, banish, cleanse, anoint, bless), circumambulate the house four times (once to circle it, once to asperge it, once to nail in the spikes, and once to uncircle it), and perform offerings and prayers.   Not only is everything negative removed from the place, it’s kept entirely shut out.  The incenses, offerings, oils, and waters I used helped to brighten the house and make it inviting for peace, luck, prosperity, safety, and fortune.  Just like a place needs to be cleaned every so often, it’ll eventually need to be cleansed again; however, with all this work done at once and so powerfully, minor touchups will be all that’s needed anytime soon, and that I can take care of covertly or teach them how to do really easily.  So long as they don’t go deliberately trying to fuck shit up in their own place, the house will take care of itself and they’ll be fine.

Why am I sharing this?  Besides the fact that my blog is essentially a more fun version of my increasingly-neglected magical journal, I figured I’d share my methodology and experiences.  This is also a good chance to get feedback and opinions from other practitioners to see how they would do something like this.  This was a pretty heavy-duty working for a normal household; in all fairness and honesty, most people do not and never will need these levels of protection and blessing.  Most people are content with getting by on their own with no special help from higher or lower worlds, and most people don’t do anything to piss off spirits, magicians, or other powerful entities.  I’m not saying that most people don’t have hardships or fall on hard times, or don’t attract the attention of demons or nagas or the like, or couldn’t use a bit of magic to help out.  That, in fact, was the point: having the ability, means, and skill to do magic, I damn near feel obligated to use it for the benefit of those who need it, and in the process help make my friends’ lives and the world a little bit better and brighter.

Mercury Retrograde Review and Resolutions

Hello hello hello, dear readers!  As you may have caught wind, Mercury went retrograde last week, on the day which happened to be Thanksgiving in the US.  I hope whatever food or feast you had, even it it wasn’t particularly festive, was delicious and relaxing.

And, as some of the more astrologically-inclined of you might know, Mercury goes retrograde about three or four times a year.  For those who aren’t so learned, a planet being retrograde happens at least once a year for the non-luminary planets (i.e. the actual planets) and makes the planet look like it’s going backwards in the sky due to the relative positions and motions of the Earth and the other planet.  With the planet of the intellect, commerce, and travel in such a bizarre state, it leads some people to become more forgetful, less eloquent, and generally slower or more confused.

Even on my end, things have already been getting crazy: I forget the PIN for my new ATM card, my fingers get slammed in a doorway, and the graphics drivers on my main computer break and I need to reinstall the whole operating system as a result.  Sigh.  Now, I don’t blame any of this on Mercury being retrograde, far from it.  It’s like…you don’t blame a woman’s period on the Moon being full or anything, the two just happen to sync up, and one is correlated but not causal of the other.  It’s like most of magic, astrology, and the rest of this crap.  Anyway, I digress.

It’s also a good time for reviewing what’s been going on in one’s life, gathering up one’s thoughts, and contemplating without much planning.  With that in mind, I’ve decided to gather up some of my own activities, thoughts, and lessons that I’ve had since the last time Mercury came out of retrograde (roughly on August 26), as a kind of self-review.

Workings (I feel there should be more of these than there are):

  1. Finally got into regular and acceptable conversation with my genius.  I had conjured him once or twice before after getting a tip that it was the right time to do so, but I didn’t get anywhere with it (nothing was getting through though we were both present, like on different sides of a window).
  2. Created and consecrated my seven planetary talismans for my Table of Manifestation.  In the process, established contacts with each of the seven planetary angels.
  3. Created a powerful Saturn talisman.
  4. Performed the Gate of Jupiter working.
  5. Consecrated and charged two sigilbearing objects for people close to me.

Occult lessons:

  1. Don’t launch into a massive orgy of talisman consecrations that involve more than one planet at once.  Pace yourself out; as the king of Fire Michael said, “you’re an air sign; you can either blow up all at once like a pure oxygen atmosphere, or direct yourself to make a small but powerful force like a gas torch”.
  2. Weekly divination readings are awesome.  Get into and keep a habit of it.  Don’t forget to keep records to compare against the actual resolution of things to see how you predicted it.  Also, offer free readings to others through social networks for the practice and fun of doing it alone.
  3. Different planets have different energies that stick around (shocking, I know).  So far, according to my awareness and knowledge, they’re a little more subtle and longer-lasting than dealing with the elements.
  4. Quoth Pallas Renatus, “banish your shit“.  I’m not going to banish every week or every time I clean the house, but after a guest comes over and stays or gets all up in my stuff, or after I return home from a stressful weekend out of town, things gotta get cleaned up (myself and my surroundings).  Besides, since I don’t have a temple room of my own, with my work, love life, recreation, occultistry, and worship all happening in the same space, I’ve got a lot going on in not a lot of space.
  5. Be kind to the dead.  This should go without saying.
  6. Be sure to stock up on holy water and consecrated candles before Mercury retrograde comes up (I find myself running extremely low on the latter, although it’s not an absolute necessity).
  7. When interacting with a force for the first time, give it plenty of time to settle in your sphere.  Be active with the initiation process into that force’s sphere for a while until you’ve got approval from the initiator that you’re on stable footing.
  8. Don’t involve radically different forces without really knowing what you’re doing, such as using good compartmentalization skills.
  9. Talking to my genius is a very good way to learn about myself, but even then, his influence and knowledge are limited.  He’s a very good voice to reassure me that I’m doing what I need to do, or a good switch to hit me with when I’m not.  It’s interesting to learn about cosmology and origins from him, but I’m curious as to know what other people might’ve heard or learned from their own guides or genii as well.  Pity that peer review isn’t as helpful with subjective stories as it is hard data.
  10. Having a familiar spirit of different spheres or forces or areas is always a good idea.  I haven’t yet done this with the planetary spheres, but the elemental buddies I have are pretty cool people.  Or hot, in the case of my fire buddy.  (It almost feels like I’m talking about Pokémon.)
  11. It takes time to get used to different spirits’ styles of communication.  I’ve noticed I have a much easier time right now working with the elemental kings than I do the planetary angels.  I’m hoping that this is just a practice issue.

Practical lessons:

  1. Open your windows when using even a small amount of resin incense.  That shit smokes up, son.
  2. Get an oxygen (or other non-propane) torch to melt silver successfully.  Propane simply doesn’t heat silver hot enough to work with usefully.  Ditto for copper, and you can forget about iron.
  3. When working with inlaying gold leaf and stained wood, do the staining first and then engrave and inlay.
  4. Wash your goddamn hands after handling hot peppers in the kitchen.
  5. Wear masks or protective clothing when melting metals, especially tin or lead.  I mean, duh.
  6. Bookshelves.  Buy more bookshelves.  For the love and sanity of your self, BUY MORE BOOKSHELVES.

Although I’m refraining from making solid plans (because that’s generally not the thing to do in Mercury retrograde), I’ve come up with a list of projects I want to do before the next time Mercury goes retrograde in mid-March.  They’re kind of like New Year’s Resolutions, except they’re more common and actually concrete enough for me to stick to.  In no particular order:

  1. Christmas present crafting!  Although not everything I make with wood, metal, and fire will be magical, I am making a few gifts for my family that I’m going to consecrate in some form or another.  One such gift will be a cane for my mother with the Medicine Buddha Dharani engraved in the Phags-Pa script and lapis lazuli inset on a Derby handle.
  2. Test drive a 5-week cycle of conjurations of the angels of the planets, the elements, and my nativity.  If I can handle it without too much obstruction in my life, I’ll keep it around (three or four conjurations a week? come on, Poly, get off your lazy ass and Work, you languid whore).
  3. Finish crafting and consecrate the Lunar Kamea.
  4. Consecrate a silver ring I have to act as a talisman for working in the astral realm, according to Frater RO’s Astral Warrior eBook.
  5. Make Oil of Abramelin (I’ve been lazy and haven’t gotten calamus root yet).  Then, consecrate goddamn-near-everything I use in rituals and then some with said Oil.
  6. Redo the Gate of Jupiter rite once Jupiter goes direct again.
  7. Do the Gate of Mars rite, and maybe work on the other gates as well.
  8. Consecrate the Tarot cards on my Table of Manifestation to act as talismans for the four elemental kings themselves.  I found a note in an older blog post of Frater RO’s that they were to be consecrated along with the four elemental weapons, whoops.
  9. Working to keep my apartment quiet (either some kind of binding on my neighbors or whatever).  I don’t get why someone needs to listen to their TV that loud at 4 a.m., for real.
  10. Start meditating at least one hour a day, either in one sitting or two half-hour sessions.

What’ve you been up to this past Mercury direct period?  Anything embarrassing or enlightening happen?  What’re your plans, if any, for the next few months?  Do tell, do tell!