A bunch of new chaplets up for sale on my Etsy!

So I got a bit of crafting energy out of my system this past weekend, and after taking care of three commissions, I decided to keep the flow going and made another fourteen little things.

Just a few chaplets.  Yanno, a few.  Three each for the four archangels Michael, Gabriel, Raphael, and Uriel, each completed with a medallion of the good angel, and two chaplets for the blessed dead, each finished with a proper crucifix.  It’s been a while since I made any of these, but I had the supplies leftover from a project I had to abandon, so I figured I may as well put them to use and put them up for sale for some lucky magician, devotee, or spiritual worker to use in their own blessed work.

 

Interested in getting one (or more) of these beauties?  Hurry on over to my Etsy shore and buy one today!  Chaplets like these tend to sell fast, since everyone’s looking to up their devotional game with the powers above and below, so once these are gone, they’re gone!  Of course, if you need, you can always commission me for something special that you don’t see listed; for those, just send me an email and we can work together from there!

Search Term Shoot Back, October 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 October 2014.

“the ‘talisman’ used in the ritual. your name will be written 9x around the diagram using your own blood.” — I don’t know of any such talisman that requires instructions like this, though depending on the size of the talisman, I will say that that would appear to be a significant amount of blood.  When using blood in ink, especially your own, I suggest taking a few drops (maybe a certain number of drops depending on planetary hours, qabbalistic symbolism, or the like) and mixing it into dragon’s blood ink or some other sacred ink you have prepared.  That way, you don’t go dizzy from losing too much blood, and you can buff out the potency of blood with particular herbs.  Just be careful when you tap yourself for blood: be clean, use sterilized needles or blades (preferably non-reusable and disposed of in a sharps bin), be careful that you don’t cut on an artery,sanitize the area to bleed from first, clean up afterwards, use a fresh bandage, aim carefully with the blood, and the like.  And, given that the ink and the talisman has your own blood on it, be very careful that you don’t lose the stuff; you don’t want others to get ahold of your own bodily fluids, after all.

“things to ask a geomancer” — Putting my geomancer hat on for a second, well, what do you want to know?  Geomancy is a pretty awesome divination system that I’ve been practicing for years, and it’s helped me countless times in my work and spiritual development.  In my opinion, however, geomancy is best for queries that are clear (no confusion or ambiguity), concise (pared down to the fewest words needed), and concrete (about a single actionable topic that isn’t abstract), and ideally can be answered in a binary sense (yes/no, should/shouldn’t, etc.).  Beyond that, ask whatever you want.

“making natron for egypt project with baking soda and washing powder?” — I actually wrote about this waaaaay back when, when I was just starting to get involved with Hermetic magic.  If it’s any indication, this was when my blog was still hosted on Blogspot.  So, natron is this nifty powder that’s like supersalt and can be used for embalming, desiccation, and making protective circles, and it’s formed from a mixture of sodium chloride (salt), sodium bicarbonate (baking soda), and sodium carbonate (washing soda).  While salt and baking soda are easy to find, it can be a little more difficult to find washing soda in your local supermarket, and isn’t strictly necessary if you can’t find it.  I make natron (I’ve really only made the one batch, since I use so little of it) by crushing all the dry parts up into a fine powder and mix it well.  You could make a solution out of them in water and dry it out, but natron is so absorbent that you’d need to use an already spotless pan to hold it in and put it in the oven on high for a week; leaving it out in the open would just keep the natron moist since it’d absorb moisture from the ambient air, and in my humid house where we grow carnivorous plants, that ain’t gonna work.  I just suggest grinding it to a fine powder and storing it in an airtight jar.

“ghost rituals” — Yes, I’m sure there are occultist ghosts who have free time just like I do, and I’m sure they have their own rituals and ceremonies.  I don’t know what they are, however.  I might ask my ancestors to see what they’re up to in the afterlife, maybe get some advice from them in my own works.

“best planetary hours for working out” — It’s true, you can use planetary hours to time pretty much anything to get more out of it.  For working out, exercising, and physical training generally, I’d go with hours of Mars and hours of the Sun, which should get you three or four windows of 45 minutes to 2.5 hours a day, depending on where you live and what time of year it is.  However, some of these hours are at ungodly o’ clock in the morning or really late in the evening, so you may not be able to get to a gym or it may not be safe to go outside during some of these hours.  To be honest, the best time for working out is an hour you set each day every day and get into a routine of it.  You don’t need magic for physical goals like this, though it can certainly help.  Don’t let timing factors influence your goals for a healthier, fit life.

“is barachiel archangel recognized in the catholic church” — Alas, not anymore.  Back in 2002, the Vatican banned all veneration of any angel not named in the Bible, i.e. any angel that wasn’t Michael, Gabriel, or Raphael.  Any other named angel, they claim, could lead to deviation from Catholic doctrine and too permissive of “new age spiritual practices”.  This isn’t new for them; back in the eighth century, Pope Zachary banned the veneration of Uriel on the grounds that the angel did not exist, because he wasn’t mentioned in the Bible, either.  Now, this only applies to the Catholic church; the Orthodox church has a much more permissive view on angels, and in fact venerates seven archangels.  Of course, the names and functions of those archangels may not always coincide with those popularly known, but whatever.

“can we place organite and a crystal grid by each other” — I mean, you can, but given how I consider orgonite (note the proper spelling) to be worth less than a well-timed dump, I don’t think putting a chunk of the crap near a crystal grid would do much.  You can involve the orgonite into the crystal grid, sure, but at that point, why not just use a lump of peat coal or of simple quartz instead?  To be honest, if I knew that putting orgonite and crystal grids near each other could cause some sort of violently explosive reaction, I’d be hawking that shit all over the place in the hopes that nobody would be googling for orgonite ever again.

“petition an angel using his seal” — While the most recommended use of an angelic seal is to conjure the angel, you don’t need to straight-up call them down into a crystal and converse with them and charge them with an action if you don’t want to go that far.  You might adopt something like what the Queen of Pentacles does with “goetic conjurework”, by drawing out the seal of the angel on both sides of a piece of paper, writing the name of the angel on one side and your petition on the other, then lighting an appropriately-dressed candle on top of that.  Alternatively, you could use the seal of the angel as a focus for meditation to attune yourself to them and allow for a slow-growth, natural form of contact to eventually come to you.  Be aware that, in Hermetic theory, the symbol of a spirit is, in a sense, the presence of the spirit; the spirit is where the seal is, so wherever the angelic seal is drawn, so too will the angel be.

“pompeii penis sandals” — To be fair, if you look at any Roman archaeological site and especially Pompeii, you’ll note that the ancients loved them some good ol’ fashioned phalluses.  An erect penis, no less, was the standard shingle for any brothel back in the day; charms to ward off the evil eye were often in the form of flying penises (some with a penis of its own!); anything from oil lamps to gambling tokens to warning signs were ithyphallic in nature.  That said, I’ve never heard of “penis sandals” before from a Roman culture, much less one from Pompeii, and some googling of my own isn’t helping.  So, uh, sorry.

“the japanese alphabet that they use nowadays in English” — They don’t use Japanese writing in English.  We use the English writing system (a derivative of the Roman system) for English.  That’s why it’s, you know, called English.  Japanese, on the other hand, uses the Japanese writing system, and it’s used for a handful of other languages, such as Ainu and Ryukuan, all of which are Japonic in nature, but none of which are found outside the Japanese archipelago.  Now, if you’re wondering what Japanese writing is and how it works, first note that it’s not an alphabet, and that alphabets are not synonymous with writing systems generally.  Second, Omniglot is your friend when you have questions about writing systems.  Third, Japanese writing is actually composed of three separate systems: a syllabary used for native Japanese speech, a syllabary used for onomatopoeia and foreign words, and a system of Chinese and Chinese-derived characters.

“best florida water to bless my house” — Surprisingly enough, there are numerous different brands of Florida Water out there.  By far the most common and the most popular is Murray & Lanman, which you can usually find in any botanica, though botanicas will often have lesser-quality brandless or store-brand types available as well.  Oddly, Florida Water is also popular in China, and I’ve been able to find a few bottles of the stuff in some places in the DC Chinatown area, but ohmigawd they’re shitfully terribad and smell like baby powder and rotten fruit, specifically the Butterfly and Liushen brands (at least in my honest opinion).  Of course, my friends and I make our own Florida Water, and you can find my recipe on this older post of mine.  My other friend uses a bit of laundry blueing and more lemongrass, so his Florida Water smells like Fruit Loops and is delicious, and a tad closer to the Murray & Lanman stuff, though ours are still distinctly different from the brand name.  All the same, Florida Water is an amazing eau de cologne, though I would suggest you mix the stuff with holy water to bless a house properly, if not just use holy water.  Florida Water can help brighten a room or cleanse someone off, but for real blessing, you want real holiness.

“what can i engrave on a blade to be able to slay demons” — Happily enough, you can find out here on the page I made about my ritual sword.  Be aware, though, that slaying demons can be bad for your health, since demons do tend to fight back and are nontrivial to slay.  Besides, what did demons ever do to you?  Don’t be a douchebag.  Talk it out first, maybe share a drink or five over a Circle of Art.  Who knows, maybe some good demon sex could be just what you need!

“hga vs other gods” — Now this is a pretty interesting comparison to make.  Generally speaking, the Holy Guardian Angel (HGA) is not a deity in the traditional sense of the word.  The term itself was coined by Abraham of Worms in his Sacred Magic of Abramelin, although the concept of guardian angels generally goes back to late classical Mediterranean times in Abrahamic traditions, if not much earlier. In the Judeo-Christian scheme, the HGA is definitely not on the same level as God or the Trinity, and is under the ranks of the archangels and the four Holy Living Creatures, to be sure, though whether he belongs to a particular choir is up for debate (though the Ars Paulina would suggest that he’s of a choir no lower than the Powers or the angels of the fifth heaven).  The HGA has sometimes been linked to the Agathos Daimon of the ancient Greeks and the Genius of the Romans, though with a more cosmic or divine purpose than just watching over the well-being of the human they look after.  There is some similarity with the HGA and tutelary deities generally, and these tutelary deities are often called Zeus or Hera, or in Latin Jove and Juno (depending on the gender of the human), but I feel like these are different entities, personally.  To be extraordinarily brief on the subject, the HGA watches over a human and guides them to divinity and their divine purpose, helping them by clearing out obstacles and providing an impetus for action where needed.  Whether that intersects with other gods’ responsibilities is up to the other gods.

“ithyphallic devil” — I’m down to go down on one.

“chaplet of st. chamuel” — So, as I’ve mentioned before, there are lots of different sets of archangels.  The system of seven archangels I use is that of the Orthodox Church: Michael, Gabriel, Raphael, and Uriel (who are common to nearly all sets of seven archangels), as well as the lesser-known Barachiel, Jehudiel, and Sealtiel.  However, in Catholic and Hispanic countries, another set of seven archangels are known, which are described by the Christian author Pseudo-Dionysus the Areopagite: the same big four as before, but with Jofiel/Jophiel, Zadkiel, and Chamuel/Samuel.  It’s hard to map one set of archangels to another, since their roles tend to differ as well as their names.  However, I did find in one painting at a local botanica the names of the Orthodox angels mapped to those of Pseudo-Dionysus, and in it Chamuel was linked to Barachiel.  Whether this holds up in practice, I’m not sure, but if you’re interested, use my chaplet to Barachiel and see how the angel responds.  I don’t work with the angels of Pseudo-Dionysus, however, so this is up for experimentation.  According to at least one (not entirely) reputable resource, Chamuel is the angel presiding over relationships and all the love and trauma they bear.  This isn’t quite in line with the role of the angel Barachiel, who presides over blessings and bounties, so I’m not sure what a chaplet of St. Chamuel would look like.

“i want to know where you live, what your apartment? how much time do you devote a day of prayer? text” — …wow, creeper.  You don’t get to know that.  I do devote at least an hour a day to prayer and meditation, however, and would prefer to do more if it weren’t for commuting, martial arts practice, sleep, and my office job.  None of which you get to know when and where I do it.

Suitable Jewelry for Magic, Spirits, and Forces

As many of my readers and followers on Twitter and Facebook are aware, one of the most important things I craft for my personal practice are pieces of jewelry I wear in honor of the spirits or as talismans of particular forces.  This goes far beyond the lamens used in conjuration or Solomonic rings, but include what I’ve come to call carcanets, beaded necklaces and bracelets with colors, stones, and metals that resonate well with a particular spirit.  I started making them to have simple wearable talismans of planetary and elemental forces that wouldn’t attract too much attention or be too bulky to carry around, but I ended up making more for some of my gods and spirits, and then more for other people based on custom needs.  On Facebook, The Professor from the blog Traif Banquet noted that she’s seen me make many different types of carcanets and was interested in how I pick the colors and patterns for each, and how I consecrate them and use them in ritual work.  Of course, I was headed to a theme park that day to support the local LGBT community, so it wasn’t quite the time for such a discussion then and there, but I decided to oblige anyway and write a fuller explanation of what exactly I do.

So, what is a carcanet?  Physically speaking, a carcanet is ritual talismanic jewelry made from beads that sometimes incorporate precious and semi-precious stone or metal or wood or bone, sometimes religious items like saint medallions or crosses, and sometimes other items that is worn to derive the blessing, presence, and aid of a particular spiritual force or entity.  I make mine from artificial twine and seed beads and make them into necklaces and bracelets, though there’s nothing saying you have to use the same materials I do.  I use artificial twine because it’s sturdy and resistant to breaking, though elastic cord or leather can be useful too on occasion.  Each carcanet is attuned and consecrated to a particular force or spirit, and the colors, materials, and patterns on the carcanet indicate exactly what that attunement is and to whom or to what it’s consecrated by or under.

For instance, consider my Sash of Powers, something I made a while back for use in standard Western ceremonial work, which contains representations of all the forces used in Western ceremonial magic based on the Golden Dawn and Agrippan materia.  This is worn across one shoulder and drapes down to the opposite hip, since it’s far too long to wear as a necklace or bracelet.  Among other forces, the Sash of Powers contains the 24 forces that we use in mathesis and, for that matter, most of the Western mystery tradition, and the colors I use for this tend are those I tend to use in most of my work:

Sash of Powers

  • Four elements: I use the system of flashing colors that the Golden Dawn instituted.  Thus, I use red (primary) and green (secondary) for Fire, yellow and purple for Air, and blue and orange for Water.  They didn’t really have flashing colors for Earth that I can find, instead using the “muddled” colors associated with the sephirah Malkuth (black, citrine, olive, russet), so instead I use black (primary) and white (secondary).
  • Spirit: I’ve never really considered this an element proper (as my mathesis stuff shows), though it can be considered an element or a planet or any other force based on the need.  Because of this, it’s hard to give a color for pure Spirit; I tend to use pure white, clear, pearlescent, or rainbow for Spirit.  If we consider Spirit to be the realm of the fixed stars (i.e. Chokmah), then some combination of silver, clear grey, or light blue might work; if we consider it pure divinity (i.e. Kether), then white and clear would work.
  • Seven planets: I use the system of Queen and King scales of the Golden Dawn, so black and crimson for Saturn, blue and purple for Jupiter, red and orange for Mars, and so forth.
  • Twelve signs of the Zodiac: I never liked the scales of the Four Worlds the Golden Dawn uses for the paths of the Tree of Life, from which we can get  colors for the twelve Zodiac signs.  Instead, I use a combination of the Queen scale of the Golden Dawn for the ruling planet of the sign as well as the colors that Agrippa gives for the sign (book I, chapter 49).  Thus, as an example, consider Aries and Libra.  Agrippa gives white as the color for both these signs, while the corresponding Queen scale of the ruling planets are red for Aries ruled by Mars and green for Libra ruled by Venus.  Thus, Aries has red and white, and Libra has green and white as its colors.  I tend to differentiate the Agrippan zodiacal colors from the Queen scale planetary colors by using a slightly brighter, more reflective, or metallic variant (so a reflective clear red instead of a flat red), but it’s not necessary.

Of course, the Sash also has a few other things marked on it, including the 12 Banners of the Names of God and the 16 geomantic figures, but those aren’t forces, per se.  These are less colors to be used with forces and more representations of more complex things that can vary.  Geomantic figures, being ultimately related to the Earth, use white and black as the colors of the element of Earth (with a white bead noting an active line and a black bead a passive line in a geomantic figure); I used white, yellow-gold, black, and brown to represent the four letters of the Tetragrammaton put in their different permutations, but I’m not sure that it matters for this how or which colors to use.

Of course, I don’t make carcanets and the like for just pure forces.  The major focus of what I make nowadays is for individual spirits, gods, saints, and the like, and that’s where creativity and research really come into play.  Unfortunately, most of the Western tradition (especially books like the Lemegeton) focus on the use of certain kinds of metals or woods and less on colors than I’d like, so I have to branch out and be a little more innovative to figure out what colors go with what spirit.  However, the way I tend to settle on colors follows a pattern:

  1. Traditions of the spirits takes precedence; if there’s a body of lore or worship built up around something, I’ll likely start with those colors, if not just use those colors.  For instance, it’s tradition that Saint Cyprian of Antioch’s colors are generally perceived to be black, purple, white, and red, so nearly all my Saint Cyprian gear has black, purple, and white on it (red I tend to reserve for specific workings or subsume it into purple, perhaps settling on a compromise of wine or dark red).  The archangels of Christianity often have their own color symbolism, especially in icons from the Orthodox tradition, so I might use the colors most commonly seen on their robes or in their icons, like light blue and pink for Sealtiel.
  2. Association with the forces described above can play a role in deciding colors.  For instance, I work with Hephaistos, the blacksmith god of the Greeks, except there’s so little known about Hephaistos’ cult back in the day that I have no tradition to go on.  However, Agrippa in his scale of 12 (book II, chapter 15) helpfully gives an association between the 12 Olympian gods (including Hestia and excluding Dionysus) and the 12 signs of the Zodiac.  There, Hephaistos is associated with the zodiac sign of Libra, and my colors for Libra are white and green, so good colors to use for Hephaistos can include white and green, as well.
  3. Asking the spirit themselves for colors they like can also work well.  This generally requires being in tune and in good standing with the spirit to get that kind of information about, and it might require divination or light trancework to get a good set of colors that works well, but overall asking the spirit themselves for what colors they like can be hugely helpful.  However, no two people may arrive at the same colors for the same spirit, based on their relationship with them.  For instance, my Hermes altar uses orange as the primary color (since I started off conflating the god Hermes with the planet Mercury, which isn’t too hard a leap to make), but my ritual necklace I have for him uses bone-white, brown, light blue, and gold beads based on a color scheme he gave me.
  4. Syncretism of different traditions can be informative as well.  If it’s alright with the spirit, looking at other traditions not native to them can help me pick what colors to use.  Going back to Hephaistos, I asked if it was alright if I looked at another tradition with a huge repertoire of color symbolism: Santeria.  The elekes and collares of Santeria are color-coded necklaces that indicate which orisha one has received, and although the ATR I’m in (yes, I’m an initiate in one) doesn’t have colors of its own, our spirits in that ATR are happy with using the same colors as Santeria (since they’re basically cousins of each other, much as how Roman and Greek gods are mythological cousins).  In Santeria, the blacksmith god Ogun has the colors black and green, so with the permission of Hephaistos, I also use black and green for some of my works in conjunction with white and green derived from Hephaistos’ association with the zodiac sign of Libra.  This can be tricky, however, and you need people on both sides to agree that the use of another traditions’ colors is alright, especially if you happen to live in an area with a large number of that other tradition who might confuse you for one of them.

As a rule, I like to have at least two colors on the carcanet.  To be honest, this keeps the thing from being visually boring; I dislike having a single solid color unless it’s required for a spiritual purpose, kind of like the Santerian orisha Obatala having his eleke being pure white.  That said, most spirits tend to have a multitude of powers, fields, strengths, and things they rule over; the different colors I use reflect those different responsibilities and dominions.  Too many colors can be confusing, however; I usually stick between two and four colors per carcanet, but sometimes more if there’s a specific need for it or if the spirit itself is associated with having many colors.

Beyond the colors of beads themselves, most of my carcanets and the like often make use of precious and semi-precious stone and metal beads, and those are much better attested in the Western traditions generally.  Of course, color symbolism is important in picking these, too, as well as the specific resonances of the stones or metals or whatnot.  For instance, red stones tend to be ruled by Mars in general, though carnelian, ruby, and fire agate all have slightly different feels that may make them better for some forces or spirits instead of others.  The minerals and chemicals within the stones themselves, too, can be important, which can link them together with metals.  For instance, one of my favorite green stones is malachite, which contains a high amount of copper that gives it its bright green color.  Copper and green are both associated with Venus, which makes this an excellent Cytherean/Venereal stone suitable for the planetary force as well as the goddess Aphrodite.

Once I have the colors figured out, then it’s time to figure out the patterns.  The most straightforward and simple pattern, assuming two colors, is to alternate the colors of beads one by one (so red, black, red, black, red, black…).  Personally, I hate this system, and I try to stay away from it as much as I can.  I generally figure out patterns based on numbers sacred to the spirit.  For instance, Saint Cyprian’s sacred number is 9, so the patterns I use tend to involve 9 in some way; one such carcanet I made for him has nine black beads, three wine beads, one white bead, one clear bead, one white bead, and three more wine beads for a “set” of 18, or 2 × 9, and I’ll repeat this as many times as necessary to get a carcanet of suitable length.  My mathesis carcanet (yes, I even made one for that) has ten white beads followed by one gold bead, since 10 and 1 are sacred numbers in mathesis and Pythagoreanism.  My Venus carcanet has two sets of seven green beads separated by a tiger’s eye bead, two sets of seven gold beads separated by a green aventurine bead, and a set of 14 (2 × 7) beads that alternate green and gold.  Making the patterns can be tricky, but usually I have a good idea in my head before I launch into stringing the beads.  On occasion, I’ll decide a few sets into the carcanet that the pattern isn’t good and I’ll start over, but they’re generally close to what I had in mind.

Of course, crafting the carcanets and the like is only half the process; the other half is consecration.  Just like how the colors and patterns may change based on the purpose, the means of consecrating the carcanet will also change.  Generally speaking, however, consecration falls into two different methods.  Both methods first start off with ritually washing the carcanet off in holy water to cleanse and prepare it for future blessing, and both tend to involve anointing with oil and suffumigation in incense, but beyond that, they’re different:

  • Force carcanet consecration: A carcanet that’s a talisman of a force (e.g. Water, Mercury, or Taurus) is consecrated by conjuring the angel associated with the force (e.g. Gabriel, Raphael or Asmodel, respectively) at an appropriate time, generally during an appropriate planetary day and hour or when the zodiac sign in question is rising or culminating during the waxing moon.  I’ll charge the angel in the appropriate godname and office to consecrate, sanctify, dedicate, bless, and empower the carcanet to serve for me a powerful talisman and connection and link to the force in question, that it may radiate the same force into my sphere that I may call upon and direct it at will and in my need.  I’ll suffumigate it in the incense burning for the conjuration and anoint it with an appropriate oil if desired and if I have one.  You know, the usual.  After the conjuration, I’ll set the carcanet on top of the lamen of the angel wrapped around a candle to continue and complete the charge of the carcanet.  Once the candle burns out, I’ll often (but not always) conjure the angel again and thank them for helping me consecrate the carcanet, charging them to seal the power into the carcanet and make it a powerful tool and instrument for my work.  This completes (and, usually, overdoes) the consecration.
  • Spirit carcanet consecration: A carcanet that’s dedicated in the honor and blessing of a spirit, on the other hand, takes a slightly different route.  Instead of turning the carcanet into a simple talisman, it becomes more of a devotional offering to be worn in the honor and service of a particular spirit.  Yes, it still accomplishes the result of bringing the blessings of a particular force into my life, but this way it’s less that it’s being filled with a particular power or motion and more that it’s bringing the attention and blessings of a particular spirit.  In this way, I’ll go up to the spirit, make offerings to them at a time good or convenient for them, and formally dedicate the carcanet as an offering to them to be worn in their honor and devotion.  I’ll often anoint the carcanet in oil or their offering drink (wine or water, usually), drape the carcanet on the image or statue of the spirit or wrap it around a prepared candle, and I’ll ask that they consecrate, sanctify, dedicate, yada yada the carcanet to their own blessings and purpose.  After leaving the carcanet on their altar or shrine for a week, I’ll make another offering to them thanking them for the carcanet’s blessings and wear it during certain times to obtain their blessing and in their honor as a kind of votive action.

Now that I think about it, the methods for consecrating them for a force via an angelic conjuration and for a spirit by dedication aren’t that different; it’s just two variations of the same idea, really.  Plus, depending on the carcanet and spirit/force it’s consecrated under, I may maintain its power in different ways, sometimes by anointing it with oil or “feeding” it with other sundry liquids, sometimes by praying over it, sometimes by letting it sit out in sunlight or moonlight.  It all depends.  The carcanet is a general ritual tool that, even though the material basis looks the same being made out of twine and glass, its spiritual essence and use may vary wildly.

Speaking of, how are these things used?  It’s pretty simple: you wear them.  That’s it.  I’ll often say a short blessing or invocation of the spirit or force to which a carcanet is dedicated or consecrated under when I don one, and I’ll say a prayer of thanks and blessing when I remove one, but that’s about it.  Seed beads are often too small for my big fingers to manipulate, so I don’t bother with using them as prayer tools but rather as part of spiritual regalia, armor, and connection when I need it.  On occasion, I’ll make a chaplet or set of prayer beads large enough to be worn, and in those cases the carcanet doubles as a prayer instrument, but this is the exception and not the norm for me; such prayer carcanets tend to use stone and metal beads more than seed beads, so the way I make them tends to differ a little bit since my options are usually more limited.

And yes, if you’re interested, I do take custom commissions for carcanets and can make them to your specifications or based on my own interactions with the gods and spirits.  If you like, contact me or send me a message through my Etsy shop and we can hash something out.

Search Term Shoot Back, September 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 September 2014.

Before I start with the actual search terms, I’d like to point out that September is generally the month of Virgo.  And yes, if you’ve kept up with the other Search Term Shoot Back posts, then you can probably guess that I’ve gotten a large number of queries involving the Greek god Hermes, the Zodiac sign Virgo, men, and huge dicks.  These search terms are a thing (though I can’t fathom why).  I can’t really speak to whether Virgo men generally have huge dicks; I have my reasonable sample size of them (that I’ve sampled in more than one way, ohhh my), of course, and I can’t draw any good conclusions one way or the other.  Hermes is a god, and generally speaking everything involving the gods is big, so, yeah.  Anyway, onto the more legitimate queries!

“how the moon affect the invocation of angels?” — In my experience, not much, but it depends on the angel you’re calling and for what purpose.  The only times astrological phenomena have negatively interfered with my conjurations of the angels is during periods of Mercury retrograde, when the voices of the angels tends to be more distant or unclear or I might get the wrong spirit in the crystal, but it’s a problem that’s easily worked around.  I’ve also noticed that the angels of the zodiac tend to like being conjured when their sign is rising or culminating, but that’s another issue.  Rather, the Moon affects the purpose of conjuration.  Generally, you want the waxing Moon to bring things into manifestation or achieve worldly ends (since the Moon is reflecting more of the Sun’s heavenly light to the Earth), and you want the waning Moon to take things away from the Earth or achieve spiritual initiations (since the Moon is reflecting more of the Sun’s light away into the heavens).  The Full Moon is good for opening up clear communication and all matters generally, while the Dark Moon is good for obscurity, binding, and hidden matters generally.  I haven’t noticed Void of Course Moon affecting conjurations themselves, but again, consider it as part of a larger project rather than in conjuration alone.

“crucible omnimancers” — The Omnimancers are good people who do good work, and I’m hanging out with them this coming weekend at Crucible Convention 2014 in Princeton, NJ.  More than that, I’m speaking there this year on my mathesis research!  You should totally come by if you’re anywhere in the mid-Atlantic US region during this weekend of October 4.  Not only will you get to meet me and the Omnimancers, but you’ll also get to meet a slew of other awesome people and magicians!

“the great book of saint cyprian pdf download” — You can do so for $10 off my Etsy!

“roman alphabet with english translation” — Technically, English already uses the Roman alphabet.  We use the same letters, generally speaking, as the Romans did for Latin, and have for at least 2500 years or so.  We’ve developed a few extra letters since then (J which is a variant of I, and U and W which are variants of V), and other languages written with the Roman script have developed others (like Nordic and Germanic languages, which use Æsh, Þorn, Eð, Ƿynn, among others).  Still, for a comparison between how the Romans used the alphabet and how we English-speakers use it, compare their corresponding pages on Omniglot.

“greek god sigils” — The Greeks didn’t use sigils for their gods; they may have used special characters to represent the language of the gods or the barbarous words of magic, but they didn’t have seals or sigils like how we developed them for the angels.  The more traditional way is to use isopsephy, or Greek gematria, to reduce their name to a number and use that as an esoteric symbol for them, or you might use my Greek Sigil Wheel to make a sigil for them much as how the Golden Dawn uses their Rose Cross wheel for Hebrew sigils.

“venus conjuration to bind someone to love you in angel magic” — So, while I understand what you’re trying to say, the way this is phrased irks me.  Technically, Venus is not an angel, so you can’t directly use Venus in angelic magic.  Venus is either a Roman goddess or an astrological planet, magically speaking.  Depending on your mythology and theology, you might consider the goddess Venus as an angel or deity subservient to the One, but this is somewhat rude and a little brusque when approaching her.  Instead, you’d want to contact the angel presiding over the sphere of Venus, whose name is Haniel (in Cornelius Agrippa) or Anael (in Pietro d’Abano’s Heptameron).  That’d be the spirit you’d be conjuring.  Second, binding someone to you in love magic does work, but logistically speaking, if you have to compel someone to stay with you, it’s probably not that great.  It’s like how the saying goes, “love is like a fart; if you have to force it, it’s probably shit”.  Rather, while Haniel (or Saint Cyprian, for that matter, since he’s known for love spells) can do love-bindings, you’d be better off smoothing things out so they’d willingly want to stay without the need for compulsion or impelling them, or using Venereal energies to put you in the right place where you’d find the truly right person for yourself.  But hey, if you know what you want, by all means, reach for it however you want.

“joseph lisiewski vs poke runyon” — I’d pay to see this cagematch.  If I recall correctly, Poke Runyon was in the Army, so if his radio show and magical lifestyle haven’t kept him too sedentary, I’d put my gold lamen on him (even if he can be delightfully crotchety).

“the greek way to bless your house from spirits” — So, an ancient Greek household would have three principle gods: Hestia (Lady of the Hearth), Zeus Ktesios (Zeus of the Property), and Hermes (protector from thieves).   What you’d do is have a small herm, a square pillar with a phallus on the shaft (heh) and a bust of the god on top and place it at the gate or entry to the property; this represents Hermes, and he’d watch out for thieves and robbers and keep them away; after all, he rules and leads them, so he can also lead them away from your house.  You’d have Hestia’s shrine set up at and as the hearth of the home, and a bit of every meal as well as a bit of every sacrifice made to any other god was always reserved for her both at the beginning and the last of the worship.  Zeus Ktesios watched over the property in general and its prosperity, but specifically over the pantry, and he’d have a special ktesios jar made as an offering to him as a matter of prosperity.  I really should get around to making a herm for my house and driveway one of these days, and I’ve already written about Hestia earlier this month; I haven’t gotten around to experimenting with Zeus Ktesios yet or ktesios jars, but I may in the future.  Beyond that, it helps to do a monthly cleansing ritual on the Noumenia or on the date of the new moon itself by sprinkling holy water around the house, lighting incense, and making offerings to one’s ancestors and household spirits besides Hermes, Hestia, and Zeus.  I keep thinking that there’s a ritual to get rid of unclean spirits by throwing beans and the like from the entry of the house outside into the street, but I may be conflating traditions here.  Generally speaking, if you have a good relationship with Hestia, Hermes, and Zeus, your house is basically going to be protected and blessed.

“isidore seville chaplet” — Chaplets, or a short prayer rule often done with a set of prayer beads, are an excellent devotion that the Catholic Christian tradition uses, and I’ve written up chaplets for the archangels Jehudiel, Barachiel, and Sealtiel as well as for Saint Cyprian of Antioch before.  However, not all saints and angels have their own chaplets, and there’s no set rule on how to pray them or make them; they’re basically personal devotions.  The most common form of chaplet is the “niner” chaplet, which consists of a medallion of the saint, three sets of three beads, and sometimes a crucifix; you pray the Lord’s Prayer, the Glory Be, and the Hail Mary on the three beads of each set in the honor of and seeking the intercession of whoever is on the medallion.  You can use this as a chaplet for Saint Isidore of Seville who, as far as I know, doesn’t have a specific chaplet form for himself.  I may get around to writing one up one of these days, however, since he’s the patron saint of the Internet and is pretty important in most of our modern lives.

“how big is the magical circle to be draw by trithemius” — Interestingly enough, Trithemius (really, Francis Barrett, since this ritual historically wasn’t likely to have been written by the pre-Agrippan Christian abbot) doesn’t specify how big the magic circle should be.  He specifies that the Liber Spirituum (Book of Spirits) must be about seven inches long, and that the crystal ball should be about an inch and a half in diameter, but those are the only concrete sizes he offers.  Presumably, the magic circle should be large enough to comfortably fit two people, one to conjure and one to scry, though I’ve only needed space enough for the altar and myself.  Thus, a circle about 6′ in diameter should be made at minimum if you’re including the altar in your circle, like I do under Fr. Rufus Opus’ instruction; alternatively, if you’re like Fr. Ashen, you might want the altar outside of the circle, in which case you don’t need as big a circle.  The most well-known size of circle is that from the Lemegeton Goetia, which specifies a circle 18′ in diameter, which is huge.  The rule of thumb I’d go by is, so long as you have enough space to expand your arms without breaking the circle and as long as you have enough space to hold all the gear you need, you have a big enough circle.

“big grids penis image” — …I don’t even.  Like, what, are you looking for low-resolution pictures of penis? Do you have a video compression fetish?

“saint cyprian nine days novena” — Yes, there are novenas for this good saint (as I’m sure many of us are now aware, now that the season of Saint Cyprian is done), and you can find a collection of them in my Vademecum Cypriani ebook, which you can buy off Etsy for US$9.00.  Just a note, however: traditional practice says that, when you’re timing a novena to a saint’s feast day, you normally coincide the final day of the novena with the feast day itself.  The process is a little different for Saint Cyprian, since people culturally do his novenas on the nine days before and not including his feast day (the Days of the Cyprians, the nine days between the Feast of Saint Cyprian of Carthage and the Feast of Saint Cyprian of Antioch).  Generally, time the final day to the feast day itself.  However, both of these rules are superseded by the more important rule of novena timing: whenever you need to do one.

“st cipriani evil saint magic” — I detest the notion that the saints can do “evil magic”.  They’re saints; by definition, they’re holy, and what’s holy is not evil.  That said, depending on how you ask, they might be more lenient to granting certain favors.  I mean, some of the saints are morally flexible.  Some are so morally flexible as to be part of a philosophical Cirque du Soleil.  After all, when you have the power of God to intercede with, theodicy becomes less a problem to puzzle out and more a resource to exploit for profit/prophet.

“hours and days for conjuring oriens” — Oriens is commonly known as a demonic, daemonic, or hellish king of spirits in the East (his name means “East” in Latin), and Cornelius Agrippa mentions him in his Scale of Four as a prince of spirits associated with Fire under the archangelic king Michael (book II, chapter 7).  Since Oriens is a sublunar spirit, planetary days and hours don’t need to be used for him, though since he’s associated with Michael who also happens to be the angel of the Sun, you might consider days and hours of the Sun for him.  Beyond that, though, I don’t think there are any special times associated with this spirit beyond what you might need for other works involving him (cf. the moon/invocation query above).

“enochian angels seals, digital-ambler.com” — You won’t find any of those on this site, I’m afraid.  Partially it’s because I have my hands full with so much other stuff, angelic and otherwise, but mostly it’s because Enochiana freaks me the fuck out.  I honestly can’t say why; it’s not the stories that people have told about furniture getting upended by Enochian angels (that’d actually be kinda awesome), or how people go crazy (they probably already were), or whatever.  Something about Enochiana just wigs me out and makes me uncomfortable, and I’m not sure why that is, nor do I particularly care to explore the reasons.

“can i use solomon seal drawing to summon spirits” — Absolutely not.  The Seal of Solomon is used to bind, constrain, and constrict spirits, like keeping them trapped in a prison.  You do not use it to summon them.

Alright.  Now that September is done and the Season of Saint Cyprian with it (though of course there’s always more Work to do), now I get a few days of rest before heading to Crucible this weekend.  Hope to see you there!

Litany of Saint Cyprian, Saint Justina, and Saint Theocistus

As you might be aware, dear reader, today is the Feast of Saint Cyprian of Antioch.  As you also might be aware, I’m having a party later tonight in his honor, and besides getting a bunch of my friends and colleagues together to drink and have a good time, I also plan on honoring the good saint by having people who may not work with him a starting point for asking for his blessings by having a large public altar set up to him where people can write petitions out and the like.  Towards the end of the party (or, simply put, around midnight, depending on how late people want to stay and drink), I’ll lead a communal prayer for all of us to ask for the good saint’s blessings in our lives and formally give him all our petitions by burning them with a bit of his oil and some rum.  (Gotta have at least some flair for the dramatic in my parties, after all.)

Thinking about what I might do for the communal prayer, however, led me to inspect some of the prayers and rituals to Saint Cyprian that I’ve been collecting.  My Chaplet of Saint Cyprian of Antioch is nice, though the repetitions of the Glory Be and the like might not be to everyone’s taste.  However, I realize that the structure and wording of my chaplet is very similar to other Catholic prayers, notably the litany.  A litany is a series of successive supplications made to a saint or holy figure, and I’ve used several for the angels and archangels before in my work (especially the Litany of the Holy Archangels by Rev. Dn. Michael Strojan).  In that light, I rethought the use of my chaplet and decided to rewrite it and format it as a Catholic-style litany, complete with the usual prayers at the beginning and an oremus (“let us pray”) at the end.  However, I also decided to add on a bit to the prayer, since today is also technically the feast day of two other saints who are closely associated with Saint Cyprian of Antioch:

  • Saint Justina, the Christian girl whom Cyprian tried to get to fall in love with Aglaias.  She stood steadfast in the face of all of Cyprian’s magic, however, and warded off every attack from him, all his demons, and the Devil himself by making the sign of the Cross and through constant prayer and fasting.  Once she got word of Cyprian’s conversion, she rejoiced and made many charitable gifts across Antioch (which really needed it after Cyprian kinda blew it up), and eventually became a friend to Cyprian in Christ.  Once Cyprian became priest, he made her a deaconess; once he became bishop, he elevated her to an abbess in charge of a convent.  They were both tortured together, however, and eventually executed together by beheading.  Many Orthodox icons of Saint Cyprian also feature Saint Justina.
  • Saint Theocistus was a Roman, sometimes known as a soldier, who was present at the execution of Saint Cyprian and Saint Justina.  He saw how these two saints were being tortured even though they were innocent, and despite all the measures the Romans used against them, nothing actually hurt them save the beheading themselves by the grace of God.  At the beheading of the saints, Theocistus had a change of heart and proclaimed his faith in Christ, kissing the feet of the body of Cyprian.  However, he did this in the presence of the officials who had just executed Cyprian and Justina, and so also was condemned and executed on the spot for his conversion.

Saint Theocistus, of course, is a relatively minor figure compared to Saint Justina, and she’s a relatively minor figure compared to Saint Cyprian, and since Saint Cyprian isn’t really considered by the Catholic Church to be a saint anymore, none of these three make their rosters.  However, the Orthodox Church still venerates them all, and gives them all the same feast day (though they use October 2 instead of September 26).  I figured it was fitting to write a litany for Saint Cyprian that also included sections for Saint Justina and Saint Theocistus, so following the usual format of the litany, here’s what I wrote.  Yes, it’s basically a standard Christian prayer, so if you’re not on good terms with Christianity, you may not find it worthwhile, but then again, you probably wouldn’t be working with a Christian saint anyway.

First, before the litany proper, it’s usual to make a common supplication to God.  The litany is usually led by a priest; his parts are said in upright typeface, while the parts of the congregation are in italics.  When doing the litany alone, however, one prays all parts.  The beginning supplication:

God, come to my assistance.  Lord, make speed to save us.
Glory be to the Father and to the Son, and to the Holy Spirit.  As it was in the beginning, is now and ever shall be, world without end.
Amen.

The litany proper:

Lord, have mercy on us.  Lord, have mercy on us.
Christ, have mercy on us.  Christ, have mercy on us.
Lord, have mercy on us.  Lord, have mercy on us.
Christ, hear us.  Christ, hear us.
Christ, graciously hear us.  Christ, graciously hear us.

God the Father of Heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Spirit, have mercy on us.
Holy Trinity, One God, have mercy on us.

Holy Mary, pray for us.
Holy Mother of God, pray for us.
Holy Virgin of virgins, pray for us.

Saint Cyprian, born to pagan parents, pray for us.
Saint Cyprian, dedicated to the god Apollo as a child, pray for us.
Saint Cyprian, taught sorcery in Olympos, pray for us.
Saint Cyprian, taught illusion in Argos, pray for us.
Saint Cyprian, taught witchcraft in Tauropolis, pray for us.
Saint Cyprian, taught necromancy in Sparta, pray for us.
Saint Cyprian, taught enchantment in Memphis, pray for us.
Saint Cyprian, taught astrology in Chaldaea, pray for us.
Saint Cyprian, master of all the occult arts, pray for us.
Saint Cyprian, magus residing in Antioch, pray for us.
Saint Cyprian, approached by Aglaias to seduce Justina, pray for us.
Saint Cyprian, unleashing demons of lust upon Justina, pray for us.
Saint Cyprian, unleashing demons of deception upon Justina, pray for us.
Saint Cyprian, unleashing the Devil himself upon Justina, pray for us.
Saint Cyprian, wringing disaster on Antioch against Justina, pray for us.
Saint Cyprian, casting deadly illness upon Justina, pray for us.
Saint Cyprian, all magic defeated by the prayers of Justina, pray for us.
Saint Cyprian, seeing Truth and rebuking the Devil and his snares, pray for us.
Saint Cyprian, burning his books in sacrifice to God, pray for us.
Saint Cyprian, confessing repentantly for his sins before all Antioch, pray for us.
Saint Cyprian, baptized in the name of the Blessed Trinity, pray for us.
Saint Cyprian, made priest within a year by his zeal for holiness, pray for us.
Saint Cyprian, made bishop to lead all to divine virtue, pray for us.
Saint Cyprian, condemned to death by the Romans, pray for us.
Saint Cyprian, beheaded and departed into Heaven, pray for us.
Saint Cyprian, entering into the communion of the holy saints, pray for us.
Saint Cyprian, preserving us from all evil arts and acts, pray for us.

Saint Justina, virtuous maiden, pray for us.
Saint Justina, chased after by the world, pray for us.
Saint Justina, pursued by demons, pray for us.
Saint Justina, defending herself by the sign of the Holy Cross, pray for us.
Saint Justina, celebrating at the conversion of Cyprian, pray for us.
Saint Justina, gracious friend to Cyprian, pray for us.
Saint Justina, made abbess by Cyprian, pray for us.
Saint Justina, slandered by the Romans with Cyprian, pray for us.
Saint Justina, becoming a martyr in Christ with Cyprian, pray for us.

Saint Theocistus, soldier of the Romans, pray for us.
Saint Theocistus, turning his heart to Christ, pray for us.
Saint Theocistus, witnessing the execution of Cyprian and Justina, pray for us.
Saint Theocistus, kissing the corpse of the martyrs Cyprian and Justina, pray for us.
Saint Theocistus, declaring his faith in Jesus Christ because of Cyprian and Justina, pray for us.
Saint Theocistus, executed for his forsaking of the world, pray for us.
Saint Theocistus, ennobled for his conversion to God, pray for us.

Lamb of God, who takest away the sins of the world, spare us, O Lord.
Lamb of God, who takest away the sins of the world, graciously hear us, O Lord.
Lamb of God, who takest away the sins of the world, have mercy on us.
Christ, hear us.  Christ, hear us.
Christ, graciously hear us.  Christ, graciously hear us.

Pray for us, Saint Cyprian, Saint Justina, and Saint Theocistus, that we may be made worthy of the promises of Christ.

Let us pray:
O God, who sent the Holy Spirit to preserve Saint Cyprian from darkness even while he dwelt within its midst, grant in your mercy that you enlighten us and inspire us.  May that the life and martyrdom of Saint Cyprian teach us to abandon wickedness, heal us to be free of sin, and bless us through Jesus Christ + to walk in the light of truth.  By the intercession of Saint Cyprian, Saint Justina, and Saint Theocistus, lead us to a true conversion of heart that we may use both our hands and all our power in service and sacrifice to Your Presence, through Jesus Christ our Lord.

Amen.

May you all have a blessed Feast of Saint Cyprian, and may he with his saintly companions smile upon you and intercede for you in all your prayers!  Hail, holy Saint Cyprian of Antioch: mage, mystic, and martyr ; sorcerer, sage, and saint; theurge, thaumaturge, and theophoros!  Together with Saint Justina and Saint Theocistus, pray for us, now and at the hour of our death.  Amen.

Chaplet of Saint Uriel the Archangel

And here it is, the final and last chaplet of the archangels, that of Saint Uriel the Archangel, the angel of the Light of God.

Here you go.

I thought that the chaplet I had found before for Uriel was basically the same as that of Raphael, but it’s actually sufficiently different for it to be its own chaplet.  So much for my research, then.  But hey, since this is already written, it means less for me to write and more for me to use.

Oh, Uriel.  Honestly, his name means “light of God”, but he has so many jobs and associations that it’s hard to pin down what he does like the other archangels do.  He’s the leader of the angels in the Book of Enoch (which is odd, considering that’s supposed to be Michael’s job); he’s the guardian of the Garden of Paradise, both Eden and of Heaven; a messenger to the prophets; a cherub or a seraphim or an archangel; and so many other things, not to mention his roles in magic and elemental/planetary associations.  Given how many pots Uriel has his feathers in, a general chaplet is probably the way to go, which is what tripped me up originally.

Chaplet of Saint Jehudiel the Archangel

And another one!  To go along with the already-known and commonly-used chaplets for MichaelGabriel, and Raphael, I wrote up a chaplet for Jehudiel, sometimes known as Raguel, the archangel of praise or glory of God.  While he presides over the praise, thanksgiving, and glorification of God, he also presides over the realm of labor, work, and toil.  As the angel watching over all those who work, Jehudiel helps us in our day-to-day lives in carrying out our tasks, jobs, and errands, no matter what they may be.  This is because there’s a strong tie between working and glorifying God: by doing our work down here, we do our Work Up There.  The two are essentially the same, since our lives are our own Great Work, and by doing what we need to do properly and timely, we live in line with our True Will, which is to carry out the will of God, which is the highest manner of glorifying God.  After all, to live in accordance with God is to respect, honor, and glorify the plan of God.  Thus, Jehudiel helps us figure out what it is we need to be doing as well as helping us to get things done.  This is especially true for those who are rulers, such as kings or presidents, since their work affects countless people; further, as Fr. Rufus Opus has waxed so much on since getting on his Jupiter kick several years ago, to be king of your own sphere is part and parcel of the Great Work itself.

As Jehudiel is the praise of God, I went through one of the densest collections of prayers and hymns to God in the Bible: the Psalms.  Although a number of these are lamentations or calls for retribution against Israel’s enemies, given the context in which they were written (and I can’t blame them for that, either), many of them are full of pure, honest praise in the glory and service of God.  Psalm 150, the last psalm of the canonical Judeo-Christian scripture, is a short and sweet hymn praising God, and one of the few instances in Scripture where “Hallelujah” (Praise the Lord) is used.  I used this six-verse hymn as a basis for the chaplet of Jehudiel, since I thought the connection in praise was fitting for the angel.  While many other prayers and hymns are used throughout Christianity to praise God (Gloria in Excelsis Deo, Magnificat, Alleluia, Prayer of Azariah, inter multa alia), I wanted to keep this short; after all, if Jehudiel is the angel presiding over work, he’s also the angel of timeliness and getting shit done effectively and timely.  Without sacrificing temporal quantity for spiritual quality, I wanted to keep this chaplet simple and short.

The chaplet beads consist of a lead chain of three beads attached to (you guessed it) a cross or general representation of angels, since I don’t know of any Jehudiel medallions easily obtainable, though you’re free to use one if you can find or make one.  The lead chain is attached to a ring of six sets of three beads each.

Initial prayers done on the medal/cross:

Saint Jehudiel the Archangel, angel of praise to God, pray for us, that in every act, in every job, in every work, and in every labor we may constantly carry out the will of the Lord gladly and in praise for all He has given us.  Amen.

On each of three lead beads, pray the Ave Maria in honor of Mary, Queen of Heaven and of Angels.

On the first bead of each set of three on the ring, pray:

  1. Hallelujah!  Praise God in his sanctuary; praise Him in the firmament of His power.  Hallelujah!
  2. Hallelujah!  Praise Him for His mighty acts; praise Him according to His abundant greatness.  Hallelujah!
  3. Hallelujah!  Praise Him with the blast of the horn; praise Him with the psaltery and harp.  Hallelujah!
  4. Hallelujah!  Praise Him with the timbrel and dance; praise Him with stringed instruments and the pipe.  Hallelujah!
  5. Hallelujah!  Praise Him with loud-sounding cymbals; praise Him with clanging cymbals.  Hallelujah!
  6. Hallelujah!  Let everything that has breath praise the Lord.  Hallelujah!

On the second bead of each set, pray the Pater Noster; on the third, pray the Gloria Patri.

Concluding prayer:

O merciful Archangel, Saint Jehudiel dispenser of God’s eternal and abundant mercy, because of our sinfulness, we do not deserve God’s forgiveness.  Yet, He continually grants us forbearance freely and lovingly.  Help us in our determination to overcome our sinful habits and be truly sorry for them.  Bring each one of us to true conversion of heart, that we may experience the joy of reconciliation which it brings, without which neither we as individuals, nor the whole world can know true peace.  You who continually intercedes for us, aid us in our work, labor, and toil, that we may continually praise God in this world as the angels praise God in Heaven, that all we do may be right in intent and right in method, that the will of the Lord be done and not our own lest it be in accordance with His.  Through Jesus Christ our Lord, amen.