You probably stink. Take a bath.

(Update 1/10/2018: Interested in more about this ritual?  Check out my more polished, fleshed-out writeup over on this page!)

Towards the end of last year, I visited some friends up in New England, one of whom is a Tata Quimbanda, or a Quimbandero priest.  It was fascinating to see how he worked, and the tradition of Quimbanda (about which I knew next to nothing beforehand) suddenly struck me as something potentially useful and interesting; I’ve since been reading about it and getting started in my own little layman way to build a relationship with the spirits I’ve been recommended to work with, my personal Exu and Pomba Gira and a few other spirits that go along with them.  This was all found out by means of a consulta, basically a Quimbanda check-up that determines what’s going on.  From what I noticed, they use the same divination system as in Palo or in Santeria with four shells, chamalongos, so I was able to keep up with what was going on despite the frequent use of Kikongo and Portuguese in prayers.  Thing was, pretty much every answer came up the same, the one that means “ask again”.  Usually when this happens, it means that there’s a lot of resistance or blockages in the situation, and the consulta was finished with the tata going “baths baths baths baths baths baths baths”.

So, clearly, I needed a bath.  Lots of them, actually.

According to the consulta, I have a bit of an infestation of kiumbas, which can be thought of as spiritual leeches or obsessive manes from the Roman tradition.  This happens, largely, when one isn’t cleaning off properly over a period of time and you get so spiritually icky that the ick starts to coalesce and latch onto you, or when you get into a dirty situation and don’t clean off immediately to get rid of the dirt.  And, truth be told, I haven’t been banishing a lot lately; I’ve been taking a daily ablution before the gods as all I usually need with the very occasional angelic banishing ritual I picked up from Fr. Rufus Opus years ago.  I do make a habit of washing off with a few things, like Florida water, after visiting graveyards or hospitals (which I’ve recently found out is a rule I should be following regardless), but beyond that, I generally don’t do a lot of deep and thorough cleansing.  I thought I didn’t need to, and I was wrong.

The tata had said that this is actually a common thing with a lot of ceremonial magicians as a part of the work we do.  Our main line of working involves working with spirits in different planes, notably conjuring spirits below (demons and shades) and spirits above (angels and planetaries), as well as spirits of this plane (elementals).  Kiumbas don’t necessarily belong to souls of the dead, but of any plane and of any type; they’re like aggregations of ick, and every plane has its own kind of ick.  Crossing the planes, calling down various forces, and the like brings down a lot more than just the spirit we’ve called, I’ve come to find, and over time they stick without proper banishing and cleansing, and calling down those same forces to get rid of the stuff they’re familiar with sometimes doesn’t do as thorough a job as they’re held to do.  They get rid of most of it, but not all of it.

And, honestly, I’ve noticed that since my jaunt to nine different graveyards in one night without properly cleaning off afterwards, several spiritual parties, a few workings here and there, and the like done clustered together last year, my practice and life has generally gotten “stuck”.  Problems were slow and subtle, but getting bigger without my conscious knowledge of it.  I found myself having less and less time for practice and more and more time for vain, petty shit.  At one point, a small detail blew up into almost a nervous breakdown for me, opening up a Pandora’s box of emotional baggage I thought I had chained and buried years ago.  So…yeah, I probably needed a bath to fix all that shit up.

To that end, I was recommended to start taking lots of spiritual baths and to keep taking them periodically.  Honestly, this is something I should have been doing all along, but before this consulta I had only taken one or two spiritual baths since I started practicing the occult back in 2011.  So, starting at the beginning of January, I dusted off my notes and combined mine with the herbs and recommendations from the tata, and begun a series of baths that will last me through the rest of January and which I’ll do at least once a month from here on out.

The manner of a spiritual bath I use involves repeated immersions in consecrated water designed to cleanse your body and spirit in combination with praying the Seven Penitential Psalms.  The whole process takes an hour to do at most, so be sure you can have that amount of time alone to yourself without being disturbed.

  • A tub full of hot water
  • A glass of holy water
  • A consecrated candle
  • A Bible (preferably a cheap one)
  • Holy oil or Abramelin oil
  • A clean white or lightly-colored towel
  • Clean white clothes
  • Optionally, some Florida water or Kölnisch Wasser and/or Van Van oil
  • Optionally, holy incense like frankincense
  • Optionally, an herbal wash prepared in a large bowl

The procedure:

  1. Before drawing the bath, take a shower first.  Be thorough and wash every part of your body, including the anus and feet.  Use shampoo, soap, body wash, or whatever you prefer, but be thorough.  Dry off as normal, preferably with an older towel or another cloth that isn’t the white towel.
  2. Draw the tub full of hot water.  While it’s filling, brush and floss your teeth, clean out your ears, and whatever personal hygiene activities you normally do.  If you choose, add in a few drops of Van Van oil and a small amount of Florida water or Kölnisch Wasser into the tub as it fills.  Also, if you want to finish the bath with an herbal wash, prepare it now in a bowl set aside with hot water.
  3. Set the candle somewhere above the tub in the bathroom.  Light it and consecrate the flame.  If you choose, light some incense and do the same.
  4. Take the glass of holy water (a shotglass will suffice) and pray over the water, pouring the holy water into the tub in a cross formation.  Pray the Our Father, Glory Be, and Hail Mary over the tub of water.
  5. Step into the tub and begin soaking in it.  Let your skin get used to the heat first before continuing.
  6. Immerse yourself completely in the water.  If you’re big and have a small tub, this may take several repositionings of the body and at least one dunk of the head.
  7. Pray the Asperges Me.  Before crossing yourself, take a handful of water so that you wash yourself with the tubwater as you cross yourself.
  8. Say slowly and firmly the first Penitential Psalm (Ps. 6) from the heart.  Use the copy of the Bible, but be sure not to drop it or get it wet in the water.
  9. Pray the Our Father, Glory Be, and Hail Mary.  Like before, before crossing yourself, take a handful of water so that you wash yourself with the tubwater as you cross yourself.
  10. Silently recount why you’re taking this bath: whatever transgressions you have done, whatever bad situations you have found yourself in, the problems in your life that have arisen, all the spiritual ick on your body, soul, spirit and mind.  Let them go into the water, dissolving into nothing while leaving you and your sphere clean.
  11. Repeat steps 7 through 10 for each of the other Pentitential Psalms (Pss. 32, 38, 51, 102, 130, 143).
  12. Stand up and begin draining the tub.  Pray from the heart that you be clean and cleansed in body, soul, spirit, and mind and freed from all pain, plague, poison, illness, injury, infirmity, death, disease, and defilement, and that you be made pure and perfect despite of and because of your imperfections.
  13. If you chose to make an herbal wash, get the bowl and pray over it that it accomplish whatever it is you want to accomplish with it (cleansing, empowerment, defense, etc.).  Pour it over your head slowly so that some liquid runs down the front of your body and some runs down the back, repeating the prayer the whole time.  With your hands, wash yourself from top to bottom with the wash, not forgetting the more sensitive and hard-to-reach parts of your body.
  14. Air dry from the bath.  Take the white towel and put it on the ground, in front of a fan or heater is ideal, and sit on it until you’re sufficiently air-dried.  If you can’t afford the time for this, dry off with the towel from the neck down, leaving the head to air-dry.
  15. Put on the clean, white clothes.  Take the holy oil and cross yourself on the forehead and back of the neck, praying Psalm 23.  This “seals in” the effect of the bath and insulates yourself a bit from external things until the effects of the bath are completely settled into your sphere.

That’s basically my procedure for taking a spiritual bath.  Yes, it’s a little long, and I do get a little faint from spending that much time in a hottub constantly praying and reimmersing myself, but it works.  The mental clarity and stability I have afterwards is hard to obtain in other ways, and it’s such a dramatic shift that for the first few baths I felt physically like shit but mentally awesome and brilliant.  Be careful if you have any medical condition that prevents you from spending so much time in a hot bath; adjust the heat if you need to.

Making Lustral Water for Mathesis

I use holy water a lot.  Like, a lot.  I use a shotglass’ worth to cleanse off after taking a shower, I spritz myself with a spraybottle of the stuff (sometimes mixed with Florida water) first thing in the morning before meditation and before doing any ritual, I spray it around the house to do a quick cleansing of the airs, I wash off votary gifts for my altars before giving them to the gods, I mix it into omieros and other washes to give it a good kick of holiness, I pour some into the wash for laundry; you name the purpose and I probably already use holy water for it.  About the only thing I don’t do is drink it, and even then, I’ve been known to sprinkle holy water onto large batches of food for parties to bless people with without their explicit knowing (I mean, since it’s just salt water, it’s not like it leaves much of a taste).  As a ritual tool and supply, holy water is a must-have for magicians.  As for obtaining it, you could get it any number of ways: getting it from a Catholic or Orthodox church, taking some home from the local shul’s mikvah or temple, or even making it yourself.  I make my own using a combination of Catholic, Orthodox, and Solomonic techniques, based in part on Fr. Rufus Opus’ directions from his Red Work courses.  After a lot of experimentation, I make mine with plenty of sea salt so that it can keep for a good long while, even with a dash of hyssop or basil in it so that it doesn’t get all moldy inside.

Now, while I use my Christian-Solomonic holy water for pretty much everything, even filling small wearable containers to act as an amulet for protection, its main use is that of purification and spiritual cleansing.  In that regard, another name for it would be “lustral water”, or water used for lustration.  Lustration, in ancient Roman and Greek practice, was a purification ceremony, often to remove one of evil spirits, miasma, negative influences, and the like, and the term survives in any kind of purge or forceful removal of negative or detracting forces in a group or organization.  Lustral water, on the other hand, is any water specifically blessed or consecrated in some way to aid one in spiritual lustration, and its use can be seen in most of the world’s religions and practices.  Sometimes the lustral water was taken from a holy river or spring, and sometimes the water had to be prayed over or otherwise ritually consecrated.  And, yes, the ancient Greeks and Mediterranean peoples had their own holy water variants, which I want to talk about today.

In ancient Greece, lustral water was called khernips (χερνιψ), and the use of khernips for lustration was called khernimma (χερνιμμα).  There are several guides and tutorials to making khernips on your own, including a YouTube video by the author of the Hellenic reconstructionist blog Baring the Aegis (who has written about khernips several times on her blog, since apparently this is a source of confusion for people in Hellenismos).  The general idea is that you need to combine the elements in it which makes it able to purify a person or a place, and the process is fairly simple to produce:

  1. Procure an amount of clean water and fill a vessel, known as the χερνιβειον (khernibeion).  You might mix spring water with seawater, or just use clean tap water.
  2. Light dried herbs, a stick of incense, or a torch above the water and quench it in the water.  The herb can be verbena or laurel or something else, depending on the sources I’ve seen so far.
  3. Wash the hands with the water, then the face.  You might say “Χερνιπτομαι” (“Kherniptomai”), meaning “I wash with lustral water”.
  4. Sprinkle the area and all participants in the ritual with the khernips, saying “Εκας εκας εστε βεβηλοι” (“Hekas hekas este bebēloi”), or “begone, begone ye profane!”.  Alternatively, you could say “Απο απο κακοδαιμονες” (“Apo apo kakodaimones”), or “begone, begone evil spirits!”.

That’s basically it; the simplicity beats out my Solomonic holy water by far, though there is a trade off.  I’ve noticed that my Solomonic holy water definitely keeps its charge over a long period of time; I usually only need to make a large batch once every season, and I’m good to go even using liberal amounts of it every day.  Khernips, on the other hand, wouldn’t last as long, and it’s suggested to make it every day or before every ritual as part of the preparation and setup.  I can definitely see the argument for that, even if one produces a sufficiently large enough batch just for one day’s use, though it’s certainly different from what I’m accustomed to.

So, why wash off with khernips at all?  Given the simplicity of it, it’s not about physical hygiene; a brief rinse of the hands and face in a communal basin does not make you sanitary, nor anyone else for that matter.  There’re two major thoughts on the subject, and both relate to miasma, spiritual pollution.  Spiritual pollution happens; it’s part of being mortal and living a human life on this orb we call the Earth.  Birth, death, sex, masturbation, murder, lying, breaking vows, and the like are a matter of fact for everyone, often every day, and these wear on us and collect like dust on a mirror.  The gods despise and loathe miasma, being alien to it, and will not accept offerings from one tainted by miasma (at best) and could actively harm or curse the tainted one (at worst).  The two theories are that either the miasma is an internal, mental thing and khernimma relaxes us and frees us from the cares, concerns, and fears of the world and puts us in the right state of mind to counter the gods; the other is that miasma is an external thing and is on us whether we feel good about ourselves or not.  I contend that both are at play, but miasma is definitely (and especially according to the historical record) an external thing; we incur miasma by living, end of story.   We have a naturally pure state, but so does a freshly-made clean mirror; just as the mirror collects dust over time, we collect miasma just by being in the world.  It’s a thing.  We clean off with khernips and we’re good to go.  It helps to meditate briefly on being purified and collected and calm for the ritual, but that comes as a matter of course after one cleans off the miasma that’s already collected.

I’ve been thinking of making a mathesis-specific ritual for making holy or lustral water because…well, while my Solomonic holy water certainly works, it feels a little weird to use it when it comes to mathesis, like a bit of cognitive dissonance pulling on the mind.  It works, definitely, but I decided to try something simpler and more ancient-y than my Renaissance-European-Christian-Solomonic method, and if possible to develop a specific ritual that fits within the parameters of mathesis for my practice.  The simple method above, using laurel leaves (since laurel was a plant associated with Apollo, the god par excellence of ritual purity), works quite nicely, but why not be a little more original than that?  Besides, we can tie in the creation of khernips and ablution into our daily practice, too, and since I’ve been discussing the use of holy water or lustral water without explicitly describing a method for mathetai to make the stuff, I may as well do so now.

Taking a cue from Elani at Baring the Aegis, I’ve decided to work making khernips into my daily routine, making enough to last me for one day.  I make and use khernips as preparation for invoking and meditating on the Tetractys, as well as using it just before approaching Hermes Oneirodotes as I begin my process of winding down the night for bed.  However, I make a sufficient amount in the morning (you don’t need much) to allow for another lustration in case of a mathetic ritual at some point during the day, as well as to allow enough for others to lustrate themselves in case anyone else participates.  To create a simple style of khernips to carry out the khernimma, you will need:

  • One whole bay laurel leaf
  • A small amount of salt, preferably sea or rock salt
  • A measure of clean water (tap water works fine)
  • A wide, shallow bowl, preferably white
  • A lid or cover wide enough to cover the bowl
  • A clean dishtowel, preferably white

Pour out the measure of water into the bowl, then sprinkle in a pinch of the salt.  Light the tip of the bay leaf until it’s on fire, then quench it into the water.  As you do this, say:

For the sake of purity and becoming pure, be purified!

If you have a large or high-quality bay leaf, set the bay leaf aside; otherwise, you can just drop the whole leaf into the water.  If you save the leaves, they can be reused until they’ve burned down enough to be disposed of, preferably outside.

Scoop up some water with the right hand and pour it on the palm of the left, holding the left hand above the bowl so that the water drains into the bowl, then pour some more water onto the back of the left hand, wiping the hand off from the wrist down to the fingertips.  Repeat the same process with the right hand, pouring water onto the palm and then the back with the left hand.  Then scoop up water with both hands and gently wipe them off with the khernips, again from the wrist down to the fingertips.  Scoop up some more water and wash the face from the top of the forehead down to under the chin.  With hands and face still moist, say:

In purity, I cleanse myself and free myself from defilement.

Dry off with the cloth, wiping the hands downward from the wrist to the fingertips and the face downward from the forehead to the chin.  As you wipe off your hands and face with the water and the cloth, let go of your worldly concerns, your cares outside the work to be done, your fears, and all the like.  You’re now purified and fit to approach the gods and the mysteries.

If you need to use the khernips to purify the area, which I recommend before beginning any ritual in an area where ritual is not normally done or has not been done for some time, dip the fingers of the right hand into the water and sprinkle it around the ritual area in a counterclockwise fashion four times, saying:

Begone, begone, you profane spirits, you evil spirits, begone, begone!

Dry the hand off once more with the cloth.  At this point, if there are other ritual participants present, they should wash their hands and face in the same manner as you did after the area has been purified.  Cover the khernibeion with the lid and set it aside in a high place until it can be used later that day again to wash the hands and face and, if necessary, the ritual area, being sure to cover the khernibeion afterwards.  Fold the towel loosely, placing the bay leaves within a fold of the towel, and lay it across the khernibeion lid.  At the end of the day before retiring, uncover the khernibeion and empty it outside, preferably on a patch of earth or grass, but if this is not possible, dumping it in the sink respectfully will do.  The khernibeion and the towel for drying off should be washed at least once a month, preferably on unlettered days of the month.

To be fair, the use of bay leaves specifically isn’t something required here.  What makes khernips khernips is the use of three elements: salt, water, and fire, perhaps to represent the three realms of Earth, Sea, and Sky, or perhaps the three of the four elements (the fourth, Air, being represented by the actual words spoken in lustration).  If using up bay leaves isn’t to your taste, you might experiment using a cotton ball soaked in grain alcohol or wine, or better yet, a tincture made with purifying herbs.  Such a tincture (alcohol-based herbal solution) might be made from frankincense, bay laurel, hyssop, basil, and mint, all soaked in grain alcohol or high alcohol content rubbing alcohol; mine is made from basil, hyssop, and frankincense.  I take a cotton ball on some forceps or long tweezers, briefly touch it in the tincture, light it on fire,  gently waft ir above the surface of the water, quench it in the water, press all the remaining alcohol out against the bottom of the khernibeion, and boom.  The specific herbs used is icing on the cake at this point, I believe, so long as you have something on fire you can quench into the water.  If making such a tincture isn’t in your ability and you don’t like burning bay leaves, you might consecrate a batch of cotton balls and rubbing alcohol under Apollo just for this purpose and use those as a sort of sacred torch.

All told, even though I’ve made my khernips ritual a little more complicated than Elani’s or other Hellenists’, it’s still far simpler than my Solomonic holy water, and much more in tune with the general feel of mathesis.  I wouldn’t push the use of khernips for a heavy purification or cleansing ritual except as a preliminary to loosen what really needs to be scoured or blasted away; for that, I’d still rely on something stronger, like my Solomonic holy water.  Still, for basic meditation and approaching the mysteries, this mathesis-specific lustral water is definitely a tool I plan on using in the future.  Not to the extent of my Solomonic water, perhaps, but definitely for mathetic rituals.  Speaking of, if we tie in the use of khernips into our daily practice, then I expect it’d look something like this:

  1. Consecration of khernips and morning khernimma
  2. Invocation of the Tetractys and Tetractean meditation
  3. Meditation on the letter of the lunar date
  4. Daily grammatomantic divination
  5. Offering to the god of the lunar date
  6. Evening khernimma and disposal of khernips
  7. Invocation of Hermes for sleep and dreams
  8. Recollection of the day’s activities

However, given the simplicity and speed of making khernips (though it should be done thoughtfully and slowly enough for it to count whenever possible), then it’s not like one’s burdens are substantially added to.  I was already in the habit of purifying myself with a spritz of holy water perhaps mixed with Florida water, even just washing my hands and face in a similar way with khernips; I’ve noticed that some gods candles wouldn’t light until after I had cleansed myself accordingly.  Using khernips instead of my Solomonic holy water is a much better match for them, anyway, so I recommend its use for mathetic work.  Eventually, I may change the short prayers said over the khernips to using Greek or using barbarous words of power, but to start with, simple mystical commands work fine.


Also, just one final note I’d like to tack on.  When I prepare a ritual bowl or vessel for something, like the khernibeion bowl for the khernipsI like to specially cleanse it out first.  It’s pretty simple, and it blasts everything out of it for use for pretty much anything, especially if it’s been used for another ritual and needs to be thoroughly “reset”:

  1. Take off all stickers, gunk, markings, etc. as much as possible.  Rubbing alcohol is your friend here, just make sure not to damage the vessel itself.
  2. Wipe it out with holy water (not khernips, but something stronger).
  3. If the vessel is sturdy and heatproof enough (i.e. metal, ceramic, etc.), pour in a small amount of 99% grain alcohol or denatured alcohol and set it alight.  If it’s not heatproof or sturdy for that, light a cotton ball soaked in the stuff and wave it around inside the container with a pair of pincers.
  4. Once the vessel cools down, turn it upside down and set a candle on top, then light it.  A tealight is fine, you don’t need anything bigger.
  5. Once the candle goes out, the vessel is ready for ritual use and further consecration if needed.

Search Term Shoot Back, August 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 August 2014.

“trithemius azazel” — So, Trithemius, properly Johann Heidenberg or Johannes Trithemius, was a German Benedictine abbot, born in 1462 and died 1516.  He was kind of fantastic at everything, and is also known for mentoring Heinrich Cornelius Agrippa von Nettesheim who wrote the Three Books of Occult Philosophy.  Trithemius had several works dealing with the occult, including a survey of “necromantic” works, a text detailing the history of the world as shaped by angelic entities, and his famous Steganographia, which appears to be a system of angel magic but itself hides a system of cryptography.  A much later work attributed to Trithemius appears in Francis Barrett’s The Magus called The Art of Drawing Spirits into Crystals, which is my go-to conjuration ritual; however, there’s no real evidence to suggest that this was Trithemius’ work, even though it bears his name.  The ritual is based loosely off of other well-known Solomonic grimoires, like the Key of Solomon and Heptameron, and the text itself focuses on conjuring the angel Michael (specifically the angel of the Sun), though the text also describes times to conjure the other planetary angels.  Azazel, on the other hand, though it bears an angelic-looking name, turns out to be nothing of the sort; this spirit does not appear in Trithemius’ works, and the name appears in Agrippa’s Scale of Four (book II, chapter 7) as the demonic prince of Air.  This is not a good guy; think destructive tornadoes, storms, gales that topple buildings and bridges, mindbreak-inducing doubt, and other mental or airy destruction, and you’ll have a grasp of what this spirit does.  I suggest working with Raphael, the angelic king of Air, rather than this spirit, and even then the only time you might want to conjure Azazel is to bind him out of your life for good.

“scrying with feldspar” — Same way you scry with any other material or medium: let your focus become absorbed in the scrying medium, and let your mind do the rest.  Feldspar is both a type of mineral as well as a group of minerals, and as far as I’m aware it’s not a popular stone in occult use.  Of course, there is labradorite, which is a type of feldspar, but that’s about the only variant I can think of that’s known at all.  Generally people tend to go with some variety of quartz, calcite, gypsum, agate, or even just simple glass, but labradorite sure is pretty.

“unfortunate hours planetary times” — Different texts will indicate good or bad times to do something; I recall that the Grimoirum Verum as well as the Greek Magical Papyri () have “calendars” that describe fortunate or unfortunate days.  However, when it comes to planetary times e.g. hours, it all depends on the activity in question.  For instance, starting a fight that you plan to win is better done on a Tuesday (day of Mars) than a Friday (day of Venus), since the latter doesn’t do well with fights at all.  Likewise, you probably shouldn’t start a fight on a Sunday (day of the Sun), since the Sun is about authority and rulership, and fighting against that usually doesn’t turn out so well.  Better than this, learn electional astrology; while planetary days and hours are a good rough and easy way to do planetary timing, actually timing them to fortunate or unfortunate alignments of the planets themselves is unequivocally better.

“rituwal instrucshins summin belsubub” — While I understand what you’re trying to communicate, and in that sense you aren’t failing the use of written language, I suggest you learn how to properly write, type, and spell before you dare to work with some of the more powerful demonic entities out there.  They appreciate a bit of finesse.

“st. sealtiel feast day” — So, Sealtiel a.k.a. Selaphiel is one of the Seven Archangels (depending on what tradition of Christianity you’re looking at), and is considered to be the angel presiding over prayer to God.  However, unlike Michael, Gabriel, and Raphael, he’s not named in the Bible, and so while the Catholic Church is open to his existence, they cannot claim his existence as dogmatically real post-Vatican II.  As such, Sealtiel does not pass muster for licit veneration in the Catholic Church, and so doesn’t get a feast day from them.  However, the Orthodox Church gives him a bit more leeway along with the other archangels Uriel, Jehudiel, and Barachiel, and does officially venerate them.  However, the Orthodox Church also clusters all the archangels together into a single feast day that they commemorate on November 8, as a general feast day for all the angelic powers.  The Catholic Church has something similar, known as the Feast of Saint Michael and All Angels or simply as Michaelmas, held on September 29.

“can my hga hear me” — At all times, on all days, and in all places, yes.  Your Holy Guardian Angel has always known you and always been around you

“rufus opus moon walk” — I’m not sure my mentor, Fr. Rufus Opus, is that smooth.  He’s charismatic, sure, but I wouldn’t bet on him being able to pull off a moonwalk that easily.  That is, of course, unless he wants to try it at Crucible Convention in front of everyone, in which case I’m all for that.

“can i combine the colors on a orisha necklace” — Please ask your local botanica’s resident Santeros and babalawos for authoritative answers on Santeria questions.  That said, as far as elekes go, I’m pretty sure it’s just one orisha per eleke.  Unless you’re doing something that’s eleke-inspired, don’t go combining the colors of different orisha on the same eleke, especially if those two don’t get along (like Yemaya and Oya).

“how to consecrate and charge a ring in naked” — The same way you’d consecrate a ring while clothed, except without clothes.

“magic square of saturn benefits” — The magic square, or qamea, of Saturn is a 3 × 3 grid of numbers, the numerological aspect of which makes it a very powerful Saturn talisman on its own.  You don’t need sigils or names or symbols or lead or what-have-you if all you have is the magic square; it all helps, sure, but the square is a potent realization of the powers of Saturn on its own.

“archangel michael invocation for orgonite” — None whatsoever, also ew.  I still stand by my conviction that orgonite is bunk; orgone technology generally isn’t, but orgonite is a crap interpretation of it all.  Trying to combine angels into this?  How would that work?  I’m not even going to fathom to what ends, but what would that do that literally any other invocation couldn’t?  I mean, the Catholic Church sure isn’t going to accept orgonite’s usefulness (nor should they bother), so they won’t be accepting canonical submissions for prayers, litanies, or blessings for orgonite anytime soon.

“how to tell if summoning asmodeus was successful” — A lot of people think that conjuration requires the physical and visible manifestation of a spirit in order to be successful.  I mean, many magicians nowadays think that’s the end goal of magic and the mark of a master, and it’s true that if you can get a spirit to that kind of manifestation, you’re pretty awesome.  I don’t think that’s the end result of conjuration, though; it’s the equivalent of a really nice party trick at a business conference.  The better criteria for judging the success of a conjuration are whether you were able to perceive them at all and, if so, whether the end you conjured the spirit for came around.  Perception can take place many ways; I’m much better at hearing, smelling, and just coming up with full thoughts than I am with tactile sensation or vision, physical or spiritual.  We have more than just the sense of sight; use all your senses and see what works best for you and how you best interface with spirits.  As for ends, well, why did you bother summoning the spirit in the first place?  Did you have a specific request to ask and, if you did, was the request fulfilled?  Did you get answers to questions you may have asked?  Did you receive confirmation over something you were unsure about?  If so, then I’d say the conjuration was a success.

“congo huge cock” — I’m not sure.  I mean, there is the cliché that African men are the most well-endowed, but I’m unsure about that, and specifically whether Congolese men more than others are the biggest on average.  Besides, I’m already spoken for, so I can’t really experiment and find out myself.  That said,

“how to cleanse and bless a home with holy water and sea salt” — I’m confused as to why you’d use both sea salt and holy water, since holy water is usually already salted and mixed with other herbs, resins, or perfumes (like rose water, hyssop, frankincense, myrrh, etc.) in addition to being prayed over.  It kinda sounds like you’re mixing Christian and pagan practices which, although not a bad thing, the use of holy water alone should suffice.  That said, I might recommend strewing the salt across your home (all across your home), leaving it there overnight, and sweeping it all up and out of the house from the back to the front the next morning while praying that all defilement and filth be swept away, then spritzing holy water from front to back across the whole house while praying for blessings to enter into your house.  The salt here acts as a sponge to soak up all the spiritual ick in the house; just be sure to be extraordinarily thorough in getting it all out!  Instead of using salt as a spiritual sponge, I might recommend setting a glass of jar in each room for the same purpose and dumped into the road the next morning, or using the salt as a layer of protection in each corner of a room along with an iron nail or a few pennies.

“interpreting triad in geomancy” — So, this is an aspect of the geomantic shield chart that, as far as I can ascertain, was first written about at length by Robert Fludd in his Fasciculus Geomanticae, but it may have been written about somewhere else before that and the information isn’t accessible yet; there are some parallels with Fludd’s technique (which he and John Michael Greer call “triplicities”) and some Arabic and African forms of geomancy.  The idea is based on the Witnesses and Judge; the Judge is made from the two Witnesses above it, and so form a triad of figures that indicate the past, present, and future of the overall situation.  We can apply that same logic to the triads of the Nieces and the Mothers or Daughters that generate them; thus, the First Triad is composed of the First and Second Mothers with the First Niece, the Second Triad with the Third and Fourth Mothers with the Second Niece, the Third Triad with the First and Second Daughters with the Third Niece, and the Fourth Triad with the Third and Fourth Daughters with the Fourth Niece.  As JMG and Fludd describe it, the First Triad describes the overall condition and state of the querent, the Second Triad describes the context of the situation of the reading, the Third Triad describes the places and location of the query and querent, and the Fourth Triad describes the people and their actions involved in the query.  It can help shed light on a Shield Chart, though I find that it’s not particularly useful if one also uses the House Chart; I almost never interpret the Triads in the Shield Chart for this reason.  It’s a useful bit of knowledge, however, especially if you prefer analyzing the Shield Chart as “the” chart, though both the Shield and House Charts for a reading answer the question the same.

“rubeus iching” — I got several search queries that focus on the geomantic figure Rubeus and the I Ching, a Chinese form of divination that uses eight trigrams (three lined figures) or 64 hexagrams (six lined figures).  Some people think that there’s a link between geomancy and I Ching because both use binary figures: geomancy uses 16 four-lined figures with either one or two dots in each line, and the I Ching uses 8 three-lined figures or 64 six-lined figures with either a solid line (single line segment) or a broken line (two line segments) in each line.  They do look superficially similar, but that’s about it; there’s no evidence to indicate that there’s anything to link the two in method or meaning.  Add to it that the earliest records we have indicate geomancy to develop between 900 and 1000 CE in the Saharan region of Africa, while the I Ching has its origins at least as far back as 100 BCE, if not as far back as 1500 BCE.  The I Ching is anywhere from 1000 to 2000 years older than geomancy, and in light of the fact that we have no evidence to link the two even by means of the Silk Road, trying to link the two systems is probably folly-in-action.  In that light, while you might be able to find a hexagram or trigram similar in meaning to Rubeus, it’d be coincidental at best and contrived at worst.

“greek alphabet oracle spread” — Now this is interesting: the use of a spread with the Greek alphabet oracle, or what I call grammatomancy.  Consider Tarot divination: you could draw a single card to get a single answer, or you could use several cards arranged in a particular way to get a more developed answer.  I actually go over several types of grammatomantic “spreads”, or what I call syntaxes, in my ebook on grammatomancy, which you should totally buy and look at.

Search Term Shoot Back, April 2014 (and an announcement!)

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 April 2014.

First, a bit of an announcement: I’m going to be taking the month of May off from blogging, since I’m moving from my apartment of four years into a house with my boyfriend and a friend of ours.  I just need some time to myself and away from writing the blog for a bit so I can get all my stuff packed up and moved, my new ritual schedules implemented, my new commute acclimated to, and my old place cleaned out and patched up.  I’ll still do my Daily Grammatomancy on Twitter and Facebook when I can, and if you have any questions, please feel free to email me or contact me through social media, and I’ll still reply to comments on my blog.  Also, I won’t be taking any craft commissions until the start of June, though you’re welcome to get a divination reading from me or get one of my ebooks off my Etsy page.  I still have those St. Cyprian of Antioch chaplets for sale, too, if you want to help out with moving expenses.  With that, onto the search results!

“computer generated geomancy” — If you’re looking for a place to get you geomancy figures automatically generated, you could do worse than go to and use their random number generator to produce 16 binary results (0 or 1), or 4 results with a value of 0 through 15 (or 1 through 16).  If you’re looking for a program that draws up geomancy charts for you, there are a handful out there; I’ve coded one myself, geomancian, which is available for free on the Yahoo! and Facebook geomancy groups, but it’s command-line only (and old).  There’s Geomanticon available from Chris Warnock’s Renaissance Astrology, and I think there are a few mobile apps that do similar, but you’d have to pay for these.  If I ever learn mobile programming, I’d make a new one for Android, that’s for sure.  Still, no application can ever give you a proper interpretation of a full geomancy reading, though it can help you with interpreting the chart for yourself; if you want a full reading, I’m more than happy to offer them.

“do virgo males have big penises like greek god hermes” — I…really can’t speak to this.  (Disclaimer: my boyfriend is a Virgo, so there’s nothing I could say here that would end well for me.)  Also, save for the odd herm and a few ithyphallic representations of Hermes (more properly Mercury, especially in Roman art), Hermes isn’t portrayed with a particularly large cock.  It was actually seen as a good thing for a man to have a small dick in classical times, since they were easier to keep clean and reduced the risk of vaginal/anal/oral injury, trauma, or tearing, which would’ve very easily led to infection in pre-modern times.  That said, well, Hermes has shown me a few, shall we say, fulfilling things once in a while.  I’ll let you get on your knees and pray for that yourself, if you like.

“how to turn holy water into wax” — I don’t think you have a proper understanding of the physics that goes on here.  I mean, water and wax don’t mix, literally or metaphorically, and no ritual or physical process could achieve this short of a biblical miracle.  It’d be easier to turn water into wine, but that wouldn’t turn out so great, either.

“occult symbols of death” — Good question, and not one I really know an answer to.  You might use a seal for a spirit of Saturn, commonly associated with death, or of Azrael, the angel of death itself.  You might find symbols associated with Santissima Muerte, too, since she literally is death.  Other such symbols, such as the cap of Hades, associated with gods of death can work equally well.  When trying to find symbols for concepts like this when a spirit is not necessarily called for, I tend to look for sigils made from the letters of the word itself (so a sigil for the word “death” or “θανατος“), an Egyptian hieroglyph, or an ancient Chinese bone script or seal script character which you can easily find on Chinese Etymology.

“invocation of akasha or ether” — I suggest you don’t bother.  The only Western tradition that can even make good use of akasha is the Golden Dawn, since they’ve spent so much of their time augmenting classical and Renaissance Western mystery traditions with pilfered and appropriated Eastern, Vedic, Taoist, and Buddhist systems.  The use of a fifth element directly in magic doesn’t really have that much of a place, as I see it; Agrippa doesn’t reference it in his Scale of Five (book II, chapter 8) where he lists “a mixed body” instead, and its description in Plato’s Timaeus has it “arranging the constellations on the whole heaven”, so it’s probably more strongly based in stellar powers than perceived emptiness.  This makes sense, since we have no prayers, invocations, or workings of quintessence in the Western tradition before the Golden Dawn, but we have plenty for the gods, signs of the Zodiac, and stars.  To that end, you might use the Orphic Hymn to the Stars.  Alternatively, since the quintessence is the underlying substratum of the elements themselves, you might pursue your own Great Work, much as the alchemists did to find the Summum Bonum and Philosopher’s Stone, to understand and invoke ether on your own; I personally use the Hymns of Silence and invocations of pure Divinity.  And if you’re a neopagan who insists there are five elements because Cunningham says so, I hope you’re up for some actual magical lifting.

“how do i attach a crystal to a wooden dowel for wand” — In my experience, use two-part epoxy.  It forms one of the strongest adhesive bonds I can think of, far stronger than superglue, and it’s commonly and cheaply available at most craft or hardware stores.  If you have some sort of aversion to using artificial materials in crafting, the best I can suggest is carve out a niche in the wand just big enough for the crystal to fit and hold it in place with wire or cord.  Even then, it might fall out.  I strongly suggest the use of some kind of suitable adhesive for this, especially if you’re a heavy duty tool user.

“the use of crystals in conjuring” — Generally, I use crystals as the scrying medium within which I see spirits and by which I communicate with them, and this is often the case by many conjurers, especially those doing Enochiana with Dee’s works or the Trithemian system I use.  I also make use of a crystal on my ebony Wand of Art to help direct and focus power, if needed, but the crystal is not strictly necessary for the wand.  Beyond that, use crystals how you otherwise would in other rituals if you find a need for them; otherwise, don’t bring them into the ritual at all.  You don’t need a crystal for your wand, nor even for the scrying medium; a mirror, an obsidian plate, a blown-glass paperweight orb, a bowl of inky water, or a glass of clear water can all suffice as a perfectly good scrying medium, depending on your preferences; hell, depending on your second sight or conjuration skills, you may not need a scrying medium at all; with practice you’ll be able to perceive the spirit directly in the mind, or even evoke them to visible and material manifestation (which isn’t as important, I claim, as others may say it is, since it’s mostly a gimmick done for bragging rights at that point).

“when u draw a circle in a triangle,does it summon spirits? — On its own, no, otherwise every copy of Harry Potter with the Sign of the Deathly Hallows would actually be magical in more than the fantasy sense.  You’re just drawing shapes at this point, and the shapes are so basic and simple as to have no direct effect on their own.  However, you can summon spirits into the circle in the triangle afterward, which is the standard practice in Solomonic magic.

“is holy water used to bless the new fire?” — I mean, you could flick holy water into a fire to bless it, but the mixing of water and fire here bothers me.  The better way to make holy or blessed fire is to bless the fuel you use, such as the wood or oil, in conjunction with or just by saying prayers over the fire once lit.  This is common in Solomonic magic as it is in other religions, such as the fire blessing rituals of Zoroastrianism.  You might also consider making fire from holy woods or herbs, such as Palo Santo, sandalwood, or similar trees, depending on your tradition.  Generally speaking, fire is already one of the holiest substances we know of in the world and held in high esteem by many religions and traditions.  It can be made infernal, wicked, or evil, but the same can be said for anything material or physical, while it being naturally holy and closest to holiness is something that can be said for very few things, indeed.

“people who write in theban scripts” — Generally fluffy Wiccans, nowadays, who insist on making things blatantly-yet-“seekritly” magical.  The Theban script, as noted by Agrippa and Trithemius, has its origins in medieval alchemical ciphers common at the time, a simple 1-to-1 cipher for the Roman script (hence the use of a doubled U/V for a W).  Theban script used to be popular for enciphering alchemical and occult texts, but now it’s used once in a while for neopagan charms or quasigothic anime character design.

“how did saint isidore react when things went wrong” — Uh…”went wrong” is a pretty vague thing here.  For that matter, so is the saint; are you referring to Saint Isidore of Seville or Saint Isidore the Laborer?  The former didn’t really have much go wrong in his life, and the latter had his son fall into a well and needed to be rescued, so that’s hardly an epic to recount to kings.  I mean, the general Christian thing to do when things go wrong is prayer, which is probably what these guys did generally and how they also became, you know, saints.

“can we use orgonite ennrgy to cean air ?” — Short answer: no; long answer: fuck no.  Orgonite energy is properly orgone, which is a meta-energy that does not directly affect the physical world.  Orgonite is a lump of resin and metal shavings with other fanciful crap inside which is claimed to purify orgone from deadly orgone (DOR) to positive orgone (POR), which is crap and impossible even according to the (surprisingly versatile and workable) pseudoscience of Wilhelm Reich who developed orgone technology.  All orgonite could feasibly do is collect orgone energy inside to pull things out; even according to the rules of orgone theory, it cannot purify orgone from DOR to POR, since orgone tech cannot distinguish between the two (nor do I think a distinction is even possible, having never noticed any negative effects of DOR or overly positive effects of POR).  Physically speaking, there’s no mechanism for cleaning the air using a lump of congealed robot vomit, and you’d be better off putting a few fine sheets of cloth on your home HVAC air intake vent and washing it every month or so.  Orgone is orgone, energy is energy; there’s no real difference between “good energy” or “bad energy” when you’re talking about orgone.  You’d be better off learning energy manipulation and clearing space than using orgonite.

“greek alphabet as magical sigils” — Totally doable.  People have used various forms of the Hebrew alphabet magically for centuries now, and the Hebrew letters are well-known as symbols and referrants to the paths on the kabbalistic and Kircher Tree of Life, especially as stoicheic symbols for numbers, elements, planets, and signs of the Zodiac.  The Greek alphabet, sharing an ancestor with Hebrew and many of the same qualities, can be used similarly, right up to its own system of qabbalah.  Just as there exist magical cipher scripts for Roman script (Theban and the Trithemian cipher) and the Hebrew script (Celestial, Malachim, Passing the River, and the Alphabet of the Magi), I know of two cipher scripts for Greek: Apollonian and a medieval Frankish cipher (from Trithemius’ Polygraphia).  I’m sure others could be devised from similar principles or adapted from another magical script; alternatively, you could use archaic or variant styles of the Greek script, such as Coptic or even a variant of Phoenician.

“cockring orgone” — I…suppose this could be a thing.  Orgone does have its origins in the study of the life energy produced from sexual activity, so you’d just be going to the source for this.  I suppose you could make a cockring out of…hm.  Maybe something made of layers of synthetic latex and natural rubber?  Metal with a plastic core?  I’m unsure.  But more importantly, WHYYYYYYY.  If I wanted to give my partner a good zap, I’d just as soon use mentholated lubricant or, better yet, Tiger Balm (protip: for the love of God never do this).

“alan shapiro puts off the fire for the usps” — G…good for him?  I guess?  Seeing how I’ve never used that name on this blog nor known anyone by it, I…well, let’s just say that I’m so odd, because I can’t even.

“circle filled with triangles orgonite” — My first thought was the image of the Flower of Life, a circle filled with overlapping circles which can form triangle-like shapes within, and a potent magical and religious symbol for thousands of years.  And then I saw “orgonite”, and my next thought was “new age bullshit”, which is about what people use the Flower of Life nowadays for anyway.  On the one hand, you’re talking about sacred geometry, and on the other, you’re talking about lumps of crap, so I’m unsure what you’re getting at here.  Also, I’m starting to loathe the popularity of these orgone searches, but they’re just so ripe for making fun of.

“hermetism and homosexualit” — Hermetism isn’t a word often used, and chances are that you’re referring to “Hermeticism”, the Neoplatonic-Gnostic-ish philosophy that came about in the classical Mediterranean from a whole bunch of philosophies and religions rubbing shoulders with each other.  In that sense, Hermeticism and Neoplatonism generally helped form a new concept of what was then called “Platonic love”, a love of souls more than that of bodies.  Men and men, men and women, and women and women can all have Platonic love for each other, while before this movement (especially in the Renaissance) it may have been hard to communicate one’s feelings about another, especially if love was itself defined between two people of the opposite gender.  Another point to consider is that “homosexuality” as a concept and identification didn’t exist until the late 1800s; labeling ourselves in this manner simply wasn’t done before then.  You either never had gay sex, were having gay sex at that moment, or had gay sex at some point in the past; it was an action and not a state.  Actions like this have no significant ramifications I can think of in Hermeticism, since there’s no sin to deal with or laws that say you can’t do that; it’s a very abstract yet thorough philosophy that embraces pretty much whatever and whoever you throw at it.  As for the other meaning of Hermetism, which I take to be a henotheistic worship of Hermes, well, the god-dude himself likes the occasional dick, so he has no problem with it.

“the most homosexual magician on the planet” — I…honestly don’t think I’m the best candidate for this esteemed title.  I mean, yeah, I’ve sucked a lot of dick, but I don’t go around drinking skinny margs, watching Glee, or wearing turtlenecks, either.  I mean, I’m not particularly effeminate (though I do have my moments), nor am I stereotypically promiscuous (not like that’s a bad thing), so…yeah.   Besides, the notion itself is kind of absurd; unless you’re a 6 on the Kinsey scale, I don’t think “most homosexual” is really a thing, but since I do score a 6 on that scale, I suppose I get the title?  Maybe?  I still claim that you’d be better off finding candidates for this title on Twitter, all of whom are good, noble, professional, upright people and magi (also I love you guys~).

“energy circle when summoning spirits how do you draw it” — You don’t draw energy circles when summoning spirits; you draw conjuration or summoning circles to conjure or summon spirits.  In that case, you draw (shock of the ages!) a circle.  You can add other symbols, names, or whatever to it as you want, but these are highly varied, as Ouroboros Press’ Magic Circles in the Grimoire Tradition by William Kiesel points out, but really, a circle is all you need.  You can use chalk, a knife, paint, rope, or whatever to draw it out, but do draw it out, even if it’s just in the carpet with a finger.  Energy circles are used in various forms of energy work with varying degrees of significance, though I’ve never needed such a thing except for shielding or putting out feelers in my local surroundings.

“ikea-rituals” — I’m not aware of any Ikea-specific rituals, but their wide array of furniture and household goods is quite amazing, much of it able to be repurposed to ritual use.  I plan on getting a few more LACK side tables as a series of altars, to be sure, and some nice shelves for my temple and personal library in the near future.  I assume rituals for Ikea would take on a strongly Nordic and Scandinavian flavor, but that’s not my area of expertise.

“where do i put my incense when summoning a demon”  — I would put the incense somewhere between you and the conjuration space for the demon, that way you have the smoke rising up to offer a kind of veil or ethereal lens through which you can more easily perceive the demon.  Where you put the conjuration space (Triangle of Art, Table of Practice, etc.), however, is another question entirely.  Some grimoires offer directions you should face, or a particular direction associated with the demon or spirit, which would provide you with a good idea of directional and spatial layout.

Also, this wasn’t really a search term, but something did catch my eye.  I keep track of what other sites lead people to my blog; search engines like Google and sites like Facebook are at the very top of the list, of course, but also some blogs are also notable.  One crazy hilarious blog linked to my post on the divine names written on the Trithemius lamen,  From the crazy blog itself, it’s about:

We are living in Biblically significant Times. Ironically it was the most persecuted man in modern history that lead me to dig deeper into the Bible and taught me more about God than any other human being on the planet. And that man is Michael Jackson. I started a blog to defend him. I ended up researching him and learned just why they were after him. They did everything they could to shut him down. In the song “Cry” he said “take over for me”, so that is what I am doing. God bless that man and his faith and strength

…alright, then.  Specifically, the post referenced my blog in that those silly Jews never understood God in that God obviously only has one possible name (the one referred to as the Tetragrammaton, which even they say has two pronunciations…I think? it’s hard to read the post) and that all other names refer to demons, and that Michael is not the angel of the Sun but is a demon because it’s another Michael besides Michael Jackson.  They also attempted to bind the angel Michael and God in the name of God because reasons.  My good friend Michael Seb Lux, before discovering that the blog doesn’t allow comment except from certified crazy people it allows, was going to reply with this:

Actually, there are multiple names ascribed to G-d in the Hebrew Scriptures. While Yahweh is the more common one, in Exodus 3:14 G-d speaks His Name as, “Ehyeh asher ehyeh” or “I am that what I shall be”. Similarly, the use of Adonai is common as a theophoric and literally means, “Lord”. Other names used in Scripture are Yahweh Tzevaot (1 Samuel 17:45), ha’el elohe abika (Genesis 46:3), Elah Elahin (Daniel 2:47), Elohim (Exodus 32:1; Genesis 31:30, 32; and elsewhere), and so forth. The four-fold name may have originated as an epithet of the god El, head of the Bronze Age Canaanite pantheon (“El who is present, who makes himself manifest”) or according to the Kenite hypothesis accepted by scholars, assumes that Moses was a historical Midianite who brought the cult of Yahweh north to Israel.

May all the angels pray for us and God (in every one of his names) bless the Internet that we may be worthy of the lulz of paradise.

Anyway, see you guys in June!

On Candles and Their Uses

(Update 1/10/2018: Interested in more about this ritual?  Check out my more polished, fleshed-out writeup over on this page!)

I think we can all agree that fire is a really cool thing.  I mean, who doesn’t like fire, or burning things, or setting things on fire?  I’m not just talking about the romanticism of bonfires on a summer or autumn night, but even simple candles that can give light to a dark room.  Fire is kinda important to us, not just as magicians, but as humans.  With fire, we bright light into the dark, enabling us to see what we could not previously; we can cook food, nourishing us and allowing us to eat better and safer; we can warm ourselves, staving off cold and death when there is no heat.  From a spiritual standpoint, these are all really important things, and more; fire is considered holy in many traditions, not least Zoroastrianism, which actually venerates fire.  After all, it always burns upward, toward heaven and God.  Notions of light, illumination, and enlightenment are kinda big in Hermeticism, too, and the element of Fire is associated with the Mind, the Intellect that allows us to know the Intelligible according to Cornelius Agrippa (book II, chapter 7).  Fire, among all the elements, is one that in a lot of ways is “alive”, and its special spiritual properties make it more than suitable but almost a mandatory requirement for much spiritual work.  Of course, the most I usually do with fire is light candles, but it’s not all the same depending on why I’m burning candles.  When it comes to burning candles for ritual work, I tend to classify candles into three groups: offering candles, work candles, and consecrated candles.  I treat each group differently in their preparation, purpose, and burning.

Offering candles are those I use as sacrifices for spirits and gods; unlike incense or wine, I will always have at least one candle burning when I make an offering to a spirit.  Everything else is optional, but not some sort of burnt offering.  I typically use unscented white tealights, with the exception of my ancestor altar, which I use a 7-day white candle; if a particular spirit prefers or asks for a specific color or a scented candle, I’ll give that to them instead, but unscented white tealights are the norm.  When making an offering, I light the candle, formally dedicate it to the spirit I’m making an offering to, and leave it to burn out completely on its own; you can find an example of such a dedication in this offering ritual I posted a while back.  While I won’t formally prepare the candles ahead of time as I would consecrated candles (more on that below), I may wipe them down with a bit of Florida water or holy water to clean them and make them pure and fit for offerings, assuming the spirit being offered it would like that.

Work candles are those that I use in a non-conjuration ritual to boost the power of the working; these are your general magic candles.  These will typically be colored candles, dressed with an oil, and engraved with names or symbols.  Candles used in most forms of magic nowadays (like for money or love spells), and especially most 7-day fixed candles you’d find in a hoodoo store or botanica, fall into this category.  The type of candle used, including color and oil and inscription, is heavily dependent on the ritual at hand.  I’ll usually leave work candles to burn on their own unless a particular working determines otherwise.

Consecrated candles are those I burn as part of a ritual to bring the light of God/Ain Soph Aur/Source into a formal ritual or as protection in a room or home.  These are always unscented white candles, either candlesticks or jarred 7-day candles.  I always keep one burning on my devotional altar (where I make most of my daily prayers, especially to God), and I light one on my Table of Manifestation (magic altar where I do non-conjuration work) as well as in conjuration rituals (which acts as the primary source of light and Light in the ritual).  With the exception of the candle on my devotional altar, I’ll put out consecrated candles either with a candle snuffer or a soft puff of breath at the end of a ritual.  I haven’t found any difference between putting them out with a candle snuffer or blowing them out, so this minor detail is up to you and what you think is proper.

I prepare my consecrated candles more-or-less according to the Key of Solomon (book II, chapter 12).  The way I prepare my consecrated candles requires suitable candles (obviously), holy water, holy oil (I use Lucky Mojo’s 7-11 Holy Oil, but high-quality olive oil works fine), and incense (frankincense at minimum, though I prefer a blend of sandalwood, myrrh, frankincense, and cinnamon), as well as having an already-consecrated candle lit and present (if possible).  In a day and hour of Mercury during the waxing Moon, I engrave or write on the candles the following symbols:

Characters for Consecrating Candles from the Key of Solomon

If it’s a candlestick, I engrave these symbols directly onto the candle (downwards from the top) using a stylus; if it’s a jarred 7-day candle, I write this in marker on the UPC of the candle (may as well put that sticker to good use, especially since they’re difficult to remove in my experience).  After this, I set a censer with the incense and light the incense, and set the candles around the censer in a circle.  Then, I say Psalms 150, 103, and 117, then say the following prayer over the candles:

O Lord God, Who governest all things by Thine Almighty Power, give unto me, a poor sinner, understanding and knowledge to do only that which is agreeable unto Thee; grant unto me to fear, adore, love, praise and give thanks unto Thee with true and sincere faith and perfect charity. Grant, O Lord, before I die, and descend into the realms beneath, and before the fiery flame shall devour me, that Thy Grace may not leave me, O Lord of my Soul. Amen.

I exorcise thee. O Creature of wax, by Him Who alone hath created all things by His Word, and by the virtue of Him Who is pure truth, that thou cast out from thee every Phantasm, Perversion, and Deceit of the Enemy, and may the Virtue and Power of God enter into thee, so that thou mayest give us light, and chase far from us all fear or terror.

After this, I rub the candles with holy water (the whole candle if it’s a candlestick, or the top part with the wick and around the glass if it’s a 7-day), praying that the candle might be cleansed and purified; I rub the candle with holy oil (the whole candle if a candlestick, or the top part with the wick and inside the glass if it’s a 7-day), praying that it might shine with the light of God; and I suffumigate the candles in the burning incense, praying that it might be filled with the spirit of God to aid me in all my works.  Then I let the incense burn out, let the holy water dry on the candles, and set them aside until I need them.

When I light a consecrated candle, I use the following prayer to sanctify the light:

I conjure thee, thou creature of fire, by him who created all things both in heaven and earth, and in the sea, and in every other place whatever, that thou cast away every phantasm from thee, that no hurt whatsoever shall be done in any thing.  Bless, oh Lord, this creature of fire +, and sanctify it that it may be blessed +, and that it may burn for your honor and glory +, so neither the enemy nor any false imagination may enter into it, through the Most High and Holy Creator of All.  Amen.

Versions of this are found in the Heptameron as well as the Key of Solomon and even Trithemius’ Art of Drawing Spirits into Crystals.  I use the one from Trithemius, with a few modifications to bring it more in line with the Heptameron.  At the + signs, I make a cross over the flame.

I’ve found that, in pretty much every working I do, I like to have at least one consecrated candle burning throughout the ritual, whether it’s a consecration of a talisman, conjuration of an angel, or the blessing of a home.  In that latter case, I’ll light a consecrated candle and use that flame to light a whole bunch of other tealights; I set the consecrated candle by the hearth (or kitchen, if there’s no fireplace), and each of the other candles in each room of the house.  Not only does this bring Light into the house, but it also helps to weaken any darkness or defilement that may have taken up residence.  In this function, consecrated candles act as a kind of protection-by-holiness, which can be helpful in many cases.  In conjuration, this has the effect of keeping bad stuff out of the conjuration circle, and forces whatever’s in the conjuration to be truthful and to stay away if they’re trying to deceive or lie to me.  In other workings, it simply acts as a connection and representation of God, from which all power derives.

What are your thoughts on burning candles in magic?  Do you have other uses of candles besides the above (and besides burning them for how pretty or warm they are)?  Do you have a different candle consecration ritual, if any at all?  Do you have a favorite type of candle-based spell?  Let me know in the comments!

Search Term Shoot Back, September 2013

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 2013.

“visualize offerings water light incense flowers”  — Visualized offerings are good for some spirits, or for complex astral rituals.  However, for most purposes, why not actually get the physical offerings themselves, and offer actual water, candles, incense, and flowers?  They’re more concrete and, if the spirit is “low” (i.e. an elemental spirit, genius loci, shade, etc.), they’ll be able to benefit more directly since they’re closer to the physical realm.

“munich manual english” — As far as I’m aware, there is no full translation of the Munich Manual into English, though I have translated some excerpts from it (which you can find under the Rituals menu above).  That said, it’s been suggested I take that on as my next big translation project, and I think I’ll oblige.  No idea when it might be ready, but it wouldn’t be unwelcome, as far as I can tell. 

“blessing the sator square” — It’s unclear how the SATOR Square was actually used, only that it came up time and again since the early Roman empire as a kind of memetic charm.  One theory is that it acted as a sign for hidden Christians, since reorganizing the SATOR Square can yield a different arrangement of two PATERNOSTERs intersecting at the N, with two As and two Os leftover (alpha and omega).  As a charm, I believe that the mere construction of the SATOR Square suffices to “bless” or charge it, though other consecrations can be added on top of it (cf. the second pentacle of Saturn from the Key of Solomon).  Depending on the purpose used, you’d consecrate it as you would any other talisman, charm, or tool.

“eskimo fucking” — I assume that’s how eskimos happened in the first place.  (Also, what…?)

“geomantic designs for capricorn” — You’d want to go with the geomantic figures for Carcer or Populus and their associated geomantic sigils.  Carcer is linked to Capricorn through its association with Saturn retrograde; Populus is directly associated to Capricorn in Gerard of Cremona’s system of astrological correspondences (which I use personally in my geomantic work).

“if i write de name of ma boyfriend n put it in de annoiting oil n pray over it can it makes him love like crazy?” — First, I’m honestly impressed people write unironically in an eye-dialect like this; after all, written communication is meant to help spoken communication cross time and space in a way that sound vibrations can’t, and writing as one speaks is certainly not a wrong way to do it.  As for the question itself, the answer is (as it often is in magic) that it depends.  Writing his name on a hoodoo-style name paper, and using something like “Come Here Boy” or another love-drawing/love-forcing oil on it with a prayer or repetition of a psalm over it, it can certainly induce love or love-craziness.  Caveat mage, though; Jason Miller has a story about someone who did this on a particular girl, and not only did the girl fall head-over-heels in love with him, but she ended up becoming an overzealously jealous, codependent, clingy stalker that the dude only wanted to get rid of after, like, two weeks.  Be careful what you wish for, my readers.

“how to kssss hole body” — I hope you wash that hole first.  I also hope you can tell me what exactly you were looking for.

“what to ask during geomancy” — Anything you want, really; geomancy is another system of divination, and divination exists to answer questions.  That said, it helps to ask questions that are clear, concise, and concrete: vague, open-ended, undefined questions tend to work badly with geomancy.  A good question in geomancy often takes the form of “will X happen with conditions Y?”, with X and Y clearly defined and stated.

“how to convert geomantic figures into binary” — Pretty simple, actually.  The method I use is to use a four-bit number, interpreting a single point (active element) as 1 (logic high) and a double point (passive element) as 0 (logic low).  The first bit in the number is the fire line, the second bit the air line, the third bit the water line, and the fourth bit the earth line; in other words, if you read a four-bit number from right to left, it’d be the same as reading a geomantic figure from top to bottom.  Thus, 0101 is Acquisitio, 1000 is Laetitia, 1101 is Puer, 1111 is Via, 0000 is Populus, and so forth.

“how long can you keep holy water in a bottle” — It depends on the type of holy water, and for what.  From a religious standpoint, the blessing may “wear off” over time, or may be depleted if anything unclean contaminates the whole bottle.  Any liquid can get physically contaminated over time without proper preparation, so it helps to make sure the bottle you’re using is thoroughly sanitized and that the water is used in a short time, often no longer than five days.  Using holy water that uses herbs like basil or hyssop can also easily get contaminated, and you’ll see a wispy web-like growth in the bottle over time.  For this reason, I make my holy water with just purified water and salt that I boil for twenty minutes and pour it into only sanitized bottles I’ve washed out with boiling water and soap.

“house blessing preparation” — Get a few white candles, incense that stings the eyes and nose, incense that sweetens the air, holy water, some clean white clothes, and a book of religious texts or prayers of your choice.  Wash yourself thoroughly and ablute in the holy water, meditate and focus yourself, dress in the clothes while praying for protection and light for yourself, light a candle in each room of the house, pray in each room of the house for protection and guidance in the house, waft the sharp incense in each room of the house, pray that all evil and defilement be removed from the house, sprinkle holy water in each room of the house, pray that all impurity and filth be washed from the house, waft the sweet incense in each room of the house, pray for happiness and joy to fill the house, pray to offer your thanks and for the assistance received, relax. 

“howtoinvokeadonai” — Youusehisnameinaprayer,begginghimforhispresenceandaidtohelpyouinyourlife.Youdon’thavetobeJewishorChristiantocallonADNI,butyoudoneedtohavefaithinhispowerandbeabletoanswertotheresponsibilityofcallinguponhim.AnynumberofprayersintheSolomonicandHermetictraditions,goingasfarbackasthePGMatleast,usethenameADNI,sohaveatandexplorewhatusesyoumightcomeupwith.  Also, please never type like this ever, even if you’re on a lot of DMT.

“hermetics most feared adversary” — I think it’s sloths, for some reason, but I’m unsure why.  Alkaloid herbs may have been involved, or so I’m told.

Altar Maintenance

Living in an apartment in a fairly metropolitan suburb of DC has its benefits and its downsides, like anywhere else, not least of which is cleaning.  It gets mad dusty in here, yo, and being a neatfreak and cleanfreak as I am, I like things to look generally good.  (I may get lazy with the dishes, but that’s another story.)  It follows, then, that my altars as well get a distinct layer of dust.  So, when it gets to be too obnoxious for me to live with it, I’ll disassemble my altars and give them a good cleaning.  Besides, with the food offerings to the genii locorum I make, crumbs and stray drops of wine really do make a mess that tempts hordes of bugs that even my household genius and I can’t fend off.

Now, I only have two altars (my devotional altar where I pray and make offerings of candles, incense, food, etc., and my magician’s altar or Table of Manifestation), and this may not be the rule in the future, especially when I get my complete Hermaion set up, but for now, here’s what I’ll do:

Devotional altar:

  • Remove all food offerings (combine them and throw them out into the yard by some trees, giving the physical food to the physical world)
  • Wash all dishes, plates, stands, etc. with a cleansing solution (holy water, Florida water, 7-11 Holy oil)
  • Remove all ash and burnt offerings from the incense holders, wipe down with cleansing solution
  • Clear off the altar and wipe it down with cleansing solution, then reassemble everything as it was or update the arrangement
  • Spritz cleansing solution on each of the spirit placards, statues, etc.
  • Make a full offering of food, drink, light, incense, etc. to all spirits the same day

Magician’s altar:

  • Remove all tools, talismans, etc. from the altar
  • Spritz the altar with cleansing solution
  • Wipe off all tools, talismans, etc. with cleansing solution
  • Reassemble the altar
  • Perform an Alignment Ritual to resituate and empower the tools

This is just for my own practice, as it stands right now.  I don’t know about the rules for altar or oratory maintenance in other traditions, even within my own, but I feel that physical dust leads to spiritual gunk building up over time.  This is all in addition to regular spraying of banishing water and prosperity water solutions around my house, as well.

The cleaning or rearranging of altars is a minor technical detail of magical practice that isn’t often discussed in the literature I can find.  What do you do for your altars, if any?  Do you even have one spot you work or pay in?  Do you let the dust, wax, and feelings there accumulate over time, or do you keep it in a pristine state?