More Misbaḥa Prayers: Crown of the Dead, along with Crowns for Michael, Raphel, and Uriel

I’ve been working under a bit of a deadline recently for one of my own projects.  I’ve mentioned before, sometimes subtly and sometimes (probably most of the time) not, that I’ve been developing a new practice, a kind of devotional-spiritual-magical geomantic practice.  It’s been taking more and more shape, pleasantly enough; prayers, feasts, celebrations, lunar observances, and an upcoming thing which I’m calling the Days of Cultivation: 16 days of fasting, abstinence, prayer, meditation, and a generally intensified spiritual practice.  I mentioned the idea back when I brought up a sort of geomantic calendar of sorts a few months ago.  Having established that the first full day of spring after the vernal equinox in March would be established as a Feast of Gabriel and also the geomantic/solar new year, I also brought up the idea of two more events: a Feast of the Blessed Dead set 17 days before the Feast of Gabriel, and the sixteen days between them being the Days of Cultivation:

I actually feel pretty comfortable with this novel arrangement. Though there are five main feasts that would be celebrated, which would be an odd number for geomancy, it’s really more like four feasts of the Progenitors plus a special feast that they all center around. They could be balanced by adding in the other three feasts of the archangels to yield a constant and balanced eight feasts per year, sure, peppered with the other feasts throughout the year for the other saints and days taken from Catholic (or Orthodox) tradition. For me, though, it suffices to have these primary five (really, four plus one) feasts to act as holy days for a devotional geomantic practice. I can easily envision having lead-up days, such as one to four days of fasting immediately prior to the feasts of the Progenitors or four to sixteen days of fasting, studying, and praying leading up to the feast of Gabriel at the spring equinox, too, which would also work to deepen and focus devotional practices. Heck, we could give these fancy terms, too, like “Days of Cultivation” for the period leading up to the feast of Gabriel…

…What about a day or feast to recognize the blessed dead, whether familial or spiritual, by blood-lineage or tradition-lineage? Again, you could use All Saints’ and All Souls’ Days for this, or other culturally-appropriate Day of the Dead-type holidays; for specific ancestors, you could use their birthdays or their deathdays. Though, given the above system, I think we could do one better. Those Days of Cultivation, the days of fasting and study and prayer leading up to the geomantic new year and the Feast of Gabriel? Why not make the day before that dedicated to the dead? After all, it’s because of them that all this we have can come to pass, and by “starting” the Days of Cultivation with them, we give them their proper due and respect as we would begin our own period of intensive study and prayer and preparation for the New Year. So, that means that the Feast of the Blessed Dead would be 17 days before the Feast of Gabriel

Well, this year, according to the rules set in that post, the Feast of Gabriel is slated for Thursday, March 21, which means the sixteen days prior would be the Days of Cultivation, which means that the day before those start would be the Feast of the Blessed Dead.

Which is today.

I’ve been slowly building up this whole practice, and though I have most of the feasts established in how I want to recognize them—at least for the four archangels, because prayers and rites to recognize the four progenitors Adam, Enoch, Hermēs, and Daniel stubbornly refuse to come together in any way—the last major feast for me to come up with something was that of the Blessed Dead.  After piecing together something that I’m pretty proud of, based on other ancestor veneration practices I use or with which I’m familiar, there was one more thing I felt like I should add: a set of repetitive prayers.  Specifically, something using prayer beads.

I adore the use of the Catholic Chaplet of the Dead, but it doesn’t fit into the overall practices I’m developing, which are more Hermetically theist rather than being Christian, Jewish, or Islamic (though acknowledging the debt I have to all those faiths and practices that have their origin in them).  Plus, it…it doesn’t last that long, and the most awkward parts of it are the reciting of the first three prayers.  It wouldn’t work for what I wanted to do, so I did the next best thing: I wrote my own set of prayers for use with prayer beads.  I already brought up the misbaḥa in a previous post, the Islamic prayer beads of 99 beads broken up into three sets of 33, which is most commonly used for the famous Tasbīḥ Fātimah (In the name of God the Most Merciful the Most Gracious ×1, Glory be to God ×33, Praise be to God ×33, God is Great ×33, there is no God but God ×1), but for which I also developed the Crown of Gabriel, a specific devotion I wrote for the archangel Gabriel based on the Tanakh, New Testament, and Qur’ān.  So, knowing that the misbaḥa can be used in any number of ways, and knowing that I can write prayers for it, I decided to write one for ancestor veneration and prayers for the dead.

Thus, on this day of the Feast of the Blessed Dead, I’d like to present to you a new misbaḥa devotion, the Crown of the Dead.

  1. At the beginning, recite once: “In the name of God, the Lord of the World, the True Judge.”
  2. On of the first set of 33 beads, recite: “May God give … unbounded mercy.”
  3. On the first separator, recite: “O God, for all the evil … have done in life, overlook it and forgive them in death.”
  4. On each of the second set of 33 beads, recite: “May God give … eternal rest.”
  5. On the second separator, recite: “O God, for all the good … have done in life, increase it and honor them in death.”
  6. On each of the third set of 33 beads, recite: “May God give … perpetual light.”
  7. At the end, recite once: “May … find peace on the wings of the divine presence of God.”

At each ellipsis, you can dedicate the recitation of the Crown of the Dead to a specific person (e.g. “May God give John son of Elizabeth unbounded mercy” or “May God give Jane Doe eternal rest”), or to all the dead generally (e.g. “May God give all the blessed souls of the dead perpetual light”.  Thus, the Crown of the Dead may be performed for a specific person who has passed away or for the benefit of all the dead.

There are basically four influences on the construction of the Crown of the Dead:

So, pretty nifty, I think.  Simple in its execution, powerful in its meaning, and flexible in its use.

At this point, my little prayerbook-in-development now listed three prayers (Dead, Gabriel, and the Tasbīḥ Fātimah) for the misbaḥa instead of just two, which actually made it worth a section of its own.  But why should I stop there?  After all, I’ve gotten some experience writing chaplets for archangels before, so why not try coming up with other misbaḥa-based prayers for the other three archangels that this system would celebrate, Michael and Raphael and Uriel?  Truth be told, I didn’t originally want to or plan to; I was going to use the Crown of Gabriel as a general preface practice for all the angelic celebrations, because this practice is largely Gabriel-centric.  However, when thinking about it and trying to arrange the celebrations right, they just…it didn’t fit.  Not that that should be surprising, but I ended up buckling and coming up with three more misbaḥa practices for the other archangels, named (oh-so-creatively!) the Crown of Michael, the Crown of Raphael, and the Crown of Uriel.

The Crown of Michael:

  1. At the beginning, recite once: “In the name of God, the Most Holy, the Lord of the Heavenly Host.”
  2. On of the first set of 33 beads, recite: “Holy Michael, defend us in battle.”
  3. On the first separator, recite: “O God, come to my assistance.”
  4. On each of the second set of 33 beads, recite: “Protect us against the snares and wickedness of evil.”
  5. On the second separator, recite: “O God, make haste to help me.”
  6. On each of the third set of 33 beads, recite: “There is none like unto God but God.”
  7. At the end, recite once: “Save us, o Lord, and grant us the defense of your angels.”

The Crown of Raphael:

  1. At the beginning, recite once: “In the name of God, the Living, Eternal, and Faithful King.”
  2. On of the first set of 33 beads, recite: “O God, may Raphael lead me to health.”
  3. On the first separator, recite: “Holy Raphael, o cure of all diseases! Come to my aid, o terror of all demons!”
  4. On each of the second set of 33 beads, recite: “O God, through health, lead me to virtue.”
  5. On the second separator, recite: “Holy Raphael, o guide of all paths! Come to may aid, o friend of all travelers!”
  6. On each of the third set of 33 beads, recite: “O God, through virtue, lead me to victory.”
  7. At the end, recite once: “Blessed are you, o God, Lord of creation, who bestows good things upon the unworthy and has bestowed upon me every goodness.”

The Crown of Uriel:

  1. At the beginning, recite once: “In the name of God, the One Light of all creation.”
  2. On of the first set of 33 beads, recite: “O flaming sword cutting darkness and deception!”
  3. On the first separator, recite: “God willing, holy Uriel, enlighten me in my dark understanding.”
  4. On each of the second set of 33 beads, recite: “O scales of justice proving truth and fairness!”
  5. On the second separator, recite: “God willing, holy Uriel, enlighten me in my dark understanding.”
  6. On each of the third set of 33 beads, recite: “O abundance of the garden nourishing all the world!”
  7. At the end, recite once: “Glory to God and all his deeds, for all that he does is good.”

There are a variety of influences here, ranging from Jewish blessings to Catholic prayers to calling on the general symbolism of the angels and their powers and patronages.  Personally, while I’m set on the Crown of the Dead and the Crown of Michael, the Crown of Raphael and the Crown of Uriel don’t seem quite finished to me yet; there seem to be some subtle differences in how they’re currently written versus the others that I’m not comfortable with, so those are up for some refining, but I still think they’re quite usable on their own.  I haven’t had much of a chance to actually work them—yet—but I’m excited to give them a swing.

I’m really warming up to the use of the misbaḥa as a general prayer tool.  There are (usually) no overt symbols of faith attached to it, and I like the number of beads and the forms it has, plus the general beauty of them compared to so many rosaries I’ve seen before.  Plus, its simplicity and flexibility allows it to be used for any number of devotions and prayer rules, even if a bit of ingenuity needs to be used to come up with them.  For instance, most chaplets for the angels and saints are done on so-called niner chaplets, chaplets that consist of nine beads; a straightforward, though laborious, way to apply chaplet prayers to a misbaḥa is simply to repeat each prayer 33 times instead of just once, going over the misbaḥa three times total for a series of 9 × 33 = 297 invocations.  Definitely worth taking one’s time, I suppose, or one could just apply separators to every 11 sets of beads, so that each invocation is repeated 11 times instead of just once or 33 times.  Plus, with masābiḥ (I think that’s the proper Arabic plural, even though I’m not 100% certain, because I don’t want to use the Anglicized plural of misbaḥas), they’re large enough to be worn comfortably as a necklace, just like a mala might be, and about the same length, too.  I find wearing them to be important, especially immediately after reciting one of the prayers above, like for Gabriel or Michael; I’m not just calling them “crowns” for nothing, after all.

Michaelmas Present: Litany of the Holy Archangels

One of the reasons why the second half of September is always so chaotic for me is that, not only is it in the few weeks leading up to my birthday both in flesh and in Santería, but it’s also a cluster of feast days: Our Lady of Mercy and the Days of the Cyprians and the Feast of Saint Cyprian of Antioch, Saint Justina, and Saint Theocistus are definitely important, but today is yet another feast day I hold dear to my heart: Michaelmas, more properly called the Feast of Saint Michael the Archangel and All Angels.  Today is the day when we especially revere and honor the bodiless and immaterial Hosts of Heaven, with Saint Michael the Archangel, their divine commander and our divine protector, at the helm and forefront of both God’s armies and our own hearts.  And, of course, to honor the other archangels: Gabriel, Raphael, Uriel, Sealtiel, Jehudiel, and Barachiel (or whichever set of seven archangels you prefer to use).

I’d also like to share a new(ish) page with you all: a new prayer, the Litany of the Holy Archangels.  This is, for once, not something I wrote, nor could I have written something so beautiful.  Rather, it’s a prayer I’ve been using for years now, courteously and generously shared with me by good colleague and friend Michael Lux of Nigromantic Matters.  Originally written for Johannite Christian spiritual practice, Michael has generously let me share the prayer on my own website for all to use and refer to.  I find it incredibly devout, and can be used in both solitary practice as well as in a community.  I had intended on sharing this page more publicly earlier in the year when I was going to propose a new project and craft for myself, but said project never got off the ground due to logistical issues, so I never really announced the page.  However, today’s a perfect day for just that, so I hope you enjoy and find it a useful blessing in your own practices and prayers!

With that, I hope you all have a blessed end of September, with all the Angels, Archangels, Principalities, Virtues, Powers, Dominions, Thrones, Cherubim, Seraphim, and the seven commanders of all the hosts of Heaven blessing you and guiding you every moment of every day!

Blessed Angels, watch over us at all times during this perilous life.
Holy Archangels, be our guides on the way to Heaven.
Heavenly Principalities, govern us in soul and body.
Celestial Virtues, preserve us against the wiles of demons.
Mighty Powers, give us strength and courage in the battle of life.
Powerful Dominions, obtain for us domination over the rebellion of our flesh.
Sacred Thrones, grant us peace with God and Man.
Brilliant Cherubim, illuminate our minds with heavenly Knowledge.
Burning Seraphim, enkindle in our hearts the fire of Charity.

Seven angels around my head, guide us safely where we’re led.
Michael, defend us from all our foes; Raphael, heal us from all our woes.
Gabriel, give us peace on wings; Uriel, release us our attachments to worldly things.
Jehudiel, fill our mouths with praise to God; Sealtiel, open our hearts to prayer of God.
Barachiel, bless us in all our ways; Guardians, guide us through all our days.

Amen.

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 2015

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 2015.

“can we change our physical gender by occultism” — First, a clarification: sex and gender are two separate things.  Sex is physical and involves the organs, bone structure, and hormones that your body has and produces; generally, this is male or female, but there are cases where someone is born intersexed with a mixture of the two sexual types.  Gender is a mental and social construct, and is a fluid gradient between masculine, feminine, agendered, and other genderqueer (hence the use of third person singular gender-neutral pronouns, i.e. neither “he/his/him” nor “she/her/her”).  Second, magic doesn’t work this way, not like how you asked.  I can no more change myself from a physical man into a woman any more than I can shoot fire from my palms or cause earthquakes by hitting the ground with my staff.  That’s the stuff of the gods and of myth.  Magic is a spiritual influence, not a physical one, and although it has physical effects, it goes through spiritual means to do so.  The Harry Potter stuff is just fantasy, and no more.  Now, you can certainly use magic to make transgender transition easier or more obtainable (easier access to hormone therapy, increased finances for physical reconstruction/plastic surgery, glamor to convince people easier that you’re a particular gender, persuasion to make bigots accept you easier, safety when alone at night or with friends), but there’s no ritual that will just up and change a man into a woman or a woman into a man.

“kybalion santeria” — Ugh. Ew. No. The two should never mix.  The Kybalion is New Thought trash; I know that many occultists read it as one of their first books, which acts as a gateway to bigger and better stuff.  I know.  I get it.  I do.  But the Kybalion is trash that causes more harm than good, and the fact that a lot of people read it doesn’t make it a good book.  It’s not Hermetic, certainly; heck, the name of the text itself is made up and supposed to recall “qabbalah”.  And, all that said, trying to mix the Kybalion with Santeria is…unpalatable.  Heck, Santeria is closer to actual Hermetic theurgy (complete with emanationist cosmogony and ensoulment of things) than the Kybalion could ever hope to be, and Santeria is a religion from slaves.  Slaves who had nothing but their ancestors and their gods and a crafty way of calling on them by a number of names unfamiliar to them.  Anyway….yeah, no.  Don’t mix the two, kiddo.

“how to consecrate a ring with the power of the sun” — Consecration of jewelry or talismans generally is an important part of my work.  How does one consecrate stuff?  Well, it depends on the force or god you’re consecrating it to.  With the planets, it depends on what tradition you want to work with, since there are dozens of cultures that have some sort of planetary magic, and hundreds or thousands of rituals between them all.  Originally, I got my start with a Christian-Hermetic angelic approach, which is still what I’ll pull out for really heavy-duty long-term projects, but I’ve experimented with many others.  For the Sun, specifically, I’d strongly recommend a ritual I recently came across from the PGM, which I’ve entitled the Consecration of the Twelve Faces of Helios.  Tweak it accordingly to receive the powers you want.

“is it cultural appropriation for magicians to work with saints” — No.  Spirits call whom they call; it’s not up to meatsuits to tell you “no, you can’t work with spirit X because you’re white”.  I’m very much of the opinion that when a god comes to you, regardless of where they come from, you pay attention.  I have no Greek ancestry, yet the Greek gods welcome me and Hermes especially calls to me; I have Jewish ancestry, but I feel less Jewish than a pig farmer in an oyster bar on Yom Kippur.  I’m getting involved with the ATR community, who’ve taken me in and with whom I hope to serve and pitch in as much as any black Cuban.  I’m not baptized, but the Christian saints have helped me out and continue to do so regularly.  Why is this?  Because spirits recognize color and ancestry and culture but (in general) they don’t care.  If you want to work with them, if you learn about them, if you encounter them how they ask and prefer to be encountered, if you fulfill your vows and keep your word to them, if you remember them and respect them, if you do your best to be a decent fucking human being, then you’re probably going to do better than many who are just “born into the culture” and don’t see it as any more than a thing their grandparents do.  However, respect is the key; that’s the difference between cultural appropriation and cultural appreciation.  There can and should be a two-way exchange between cultures, and we should never be binned into a box just because we were born into it.  That said, we shouldn’t loot, disrespect, or forget the origins of those whom we call on, and we shouldn’t transgress boundaries that even people of a particular culture wouldn’t transgress.  Consecrating elekes with your Wiccan pentacle or setting up an “Elegua protection altar” with hematite skulls and candy is not how you respect the gods.  You don’t just read a book written with half-assed, half-correct information by gods-only-know-what-hack and think you’re good to go as some sort of divine initiate.  Lineaged initiations, for instance, cultural mores, and purity laws are things to be respected.  For instance, even though I’m not Christian, I go to Catholic mass all the same when I need to get in touch more with a saint; that said, because I’m not baptized, I won’t take part in the Eucharist and receive communion.  Why?  Because I’m doing it for the same Power that the saint lived and died for.  It’s respect, and I apply that to all my spirits, be they gods, theoi, orisha, saints, angels, ancestors, kami, demons, or whatnot.

“the true table of practice” — There is no “true” Table of Practice, no more than there’s a “true” wand or “true” Triangle of Art.  Tables of Practice are tools used in conjuration as a basis for summoning a spirit, and there are different types of Tables used: there’s the one from the Ars Paulina, the one from Trithemius, the one from Dee, and I’m sure there are yet others that exist in the Western Hermetic tradition.  The Table you use is dependent on what text or tradition of magic you’re working with.  If it exists, by which I mean if you have a tangible version of it you can use in a ritual, regardless whether it’s gilded stone or engraved wood or Sharpie on a cereal box, then it’s true enough to work.

“cyprian of antioch vs st michael” — Why “versus” at all?  Cyprian of Antioch is a saint, and so honors God through His angels, including Michael the Archangel, the Prince of the Heavenly Host.  They work together, although Cyprian might prefer to call on a number of other powers before calling on Michael.  Now, while I strongly recommend developing a relationship with both Cyprian and Michael, and while they both tend to achieve the same end result when it comes to spiritual work, they achieve them in different ways.  Saint Michael the Archangel is the one who conquers and subdues wicked spirits, demons, and devils; think of the usual image of him where he’s impaled the Devil with his sword or spear and has him chained and underfoot; Michael helps you command the spirits as your servants.  Saint Cyprian of Antioch, on the other hand, is the one who ennobles and elevates wicked spirits, making them genteel and dignified so that one may work with them on an equal footing; Cyprian helps you collaborate with the spirits as your partners.  Sometimes it’s better to go with Michael than Cyprian, sometimes the other way, sometimes either way.  It depends on your style of interaction with the spirits, whether you prefer to be harsh or soft and whether you prefer slaves or partners, and it depends on the specific circumstances you’re working with spirits.  Sometimes you need force, and sometimes you need nobility.

“how to do things with quartz crystal” — Yes.  You do the things with the crystal by using it.  You might need to hold it differently or make sure it’s smooth enough for some particular means; you may not want those ridges on a Lemurian crystal (snerk) chafing your anus or vagina.  Not all crystals work as soup ladles.  Crystals generally do not work well as shampoo.  Horses tend to get you from place to place on the streets in rural Pennsylvania better than crystals.  One cannot make good coffee or tea with quartz crystals (or, for that matter, the crystallized powder of dehydrated coffee).  Smoothed crystals work well as back massagers.  Most crystals, except for the tiny ones, can help keep papers on your desk in the case of an unexpected tornado.  So many things!

“scorpio planetary hours” — There’s a bit of a semantic mismatch here.  Scorpio is a sign of the Zodiac, a 30° segment of the ecliptic in the eighth sphere of the fixed stars, beyond the spheres of the planets.  Planetary hours are segments of daytime or nighttime that are associated with the individual planets.  Scorpio is not a planet, and thus receives no planetary hour.  However, Scorpio is associated with the planet Mars in its negative/passive/feminine aspect, so we can say that certain hours of Mars (such as those at nighttime or during the waning Moon) can be associated with Scorpio, as I’ve experimented with before.  However, as my results from said experiment have indicated, there’s no real need to use planetary hours for the zodiac; rather, you’d want to time stuff so that the sign in question is rising (at the eastern horizon) or culminating (at the zenith/midheaven).

“witchcraft entity children summoning conjuration rituals” — I…what?  Are you wondering what spells witches use to summon children?  Is Hansel and Gretel a cautionary tale of “don’t let your children get bewitched”?  Do you think that those Satanic witches summon children to their stoops so that they can dismember them and use them in sacrifices to the Devil?  Pah!  Smart witches understand that one should use the most mundane, innocuous methods and stock up when children are in abundance.  On that note, have fun trick-or-treating this weekend, kids!

“angelic runes chart”, “planetary runes combinations” — Funnily enough, these are not what triggered my recent post on term clarification for different types of symbols, but it was a Reddit post on /r/occult.  Anyway, neither angels nor planets have runes (pace anonymous author of the Liber Runarum).  The word “rune” refers specifically to the letters of the alphabets used for Germanic and Scandinavian languages prior to the introduction of the Roman script in northwestern and northern Europe.  There are runiform scripts out there, like Old Hungarian and Old Turkish, which look kinda-sorta like futhark/futhorc runes, but they’re not themselves runes.  Angels have seals or sigils (such as those given in the Magical Calendar or the Heptameron or Agrippa), and planets just have glyphs.  In general, it’s better to just use the generic word “symbol” to refer to things.

“cassiel ritual for separation of lovers” — Cassiel is the angel associated with the planet Saturn, and is otherwise known as Castiel, Caffriel, Tzaphqiel, or some other mangled form of its original Hebrew name.  Saturn is not exactly the most emotional or sweetest of planets, and is also associated with the metal lead.  You know the story of Cupid?  He has two sets of arrows: gold-tipped ones to cause people to fall in love, and lead-tipped ones to cause people to fall in hate.  I don’t have a ritual handy under the angelic powers of Saturn to cause people to spurn each other, but it’s not hard to see how this might be done.  For instance, if I were to make up such a ritual…get a fishing weight made of lead and hammer it out into a flat disc.  Engrave one person’s name on the left of the disc and the other person’s name on the right, with the symbol of Saturn written three times down the middle of the disc.  On a Saturday night in the hour of Saturn, preferably with the Moon waning and placed antagonistically towards the planet, call on the angel of Saturn with myrrh and asafoetida incense.  Proclaim the love of so-and-so with thus-and-such null and void, that the powers of Saturn sullen and ensorrow their relationship, and that the two lovers be no more; break the disc down the three symbols of Saturn into two, such that the two names are no longer together on the same piece of lead.  Suffumigate the pieces in the incense and set a black candle to burn on each such that the black wax covers the two pieces of lead.  In the morning, instead of using the bathroom as normal, piss on the two pieces of wax-covered lead, and bury each piece where the person will step over it (so-and-so’s piece where so-and-so walks, thus-and-such’s piece where thus-and-such walks).  You’re done!  Go take a shower and enjoy your chaos.

“how to consecrate a 7 day candle”, “burning candle rituals in psalms”, “candle burning rituals psalms”, “burning candle rituals use of psalms”, “florida water and white candle rituals”, “psalms 23 white candle magic”, “how to burn candle to pray with psalm”, “candle burning ritual using the psalms”, “can you use florida water to consecrate a candle” — I’m not sure if I noticed it before or if it’s actually weird this month, but it seems like I’ve gotten a higher-than-normal rate of candle/psalm-related searches.  Chances are these are variants of something a single person was using and kept getting turned back to my blog, and given the inclusion of Florida water in a few of the searches, I’m going to guess they’re looking for something more American in style, like hoodoo or rootworking uses.  Honestly, while the usual all-purpose candle consecration ritual I use comes from the Key of Solomon (book II, chapter 12), that’s generally overkill for something like this.  Washing a candle off in fresh, clean water or holy water is more than enough; Florida water may make it a little “brighter” than you want, but it’s a good spiritual cleanser all the same.  You can anoint candles with olive oil that’s been prayed over or with a specific magical oil, but it’s not strictly needed unless you think it’ll help with your specific need better.  There’re whole books and styles of setting lights and burning candles, especially with Psalm magic, far more than I can describe here, but use candles in ways that make sense, generate spiritual power from the flame, and demonstrate through ritual motion of moving and placing candles according to the specific psalm and purpose of the ritual.

“can i invite pomba gira into my dreams” — Ahahahaha a̴͔͓̰͕̩h̸͙͙̱̲̝a̜̝̦͈̤̦ͅh̕a̝͍̟̯̹̠h̺à̙̖͕h̻̻͚͍͔̼͙a̖͔h͇͟a̛̬̗̥̞̦h̡̠ H̷̹̣̘͈͎̭͔͟À̵̲̖͍̪̱̘H̢͚͈Á̘̳̠̭̰ͅH̥̼̳͎̞̻̖̲A̵̳̗̜̫͍̬̬H̜͇̰̟̜͜A̵̸̳̙H̡̙̯̩͉̼̼̹̳̰̕A̫̬̻͇͖̝̫͜ͅH͖̞͡A̞̳͇̫̕ͅ H͔̞̜̣̟̀͟͟͢A̭̯̹̥̼͙̪̤̩̤͔͟͢͠Ḫ̸̶̢̨̲͉͇̙̫͍̹̥͓̝͈̺̯͟Á̷̟̠̤̼̝̪̙͙͕͕̭̲͉̭̀͜͢H̸̵̴̖͓̪͙̬̹͕̣͔̰̟̥͈̭́͝A̧͙̟̘̞̠̼͍͠H̶̨̡̻͈͈̮͖̬̙̯̳̺̻͉̬̼̗̰̗̣͉̀͢A̴̵̦͖̲̠̯͚̲̜̬͔̪͇̙͈̺̦̺͚ͅH̴͇̟̦̙̦̺̖̭̰̦͕͔́͟Ą̸̪̲̝̯̥̤̲͖̪̥̲͖̗̗̕͜H̞͇̱͉̜̠͖͔̹͓̜̟͈̕͢ͅA̶̕҉̡̤̫͉̦̗̤A̴҉̡͎͈̰͎̘͈̭͙͟A͜҉̖̬͍͚̩̦̬̲̯A͘҉̤̗̭͉̪͇̠Ạ̸̛̛̫̝͈̰͍͉͖̻̝̞̺̭̼̹̣̠̀͢Ą̡̱͓̝̦̼͖̯̞̟̞̻̱̙̠̦̰͠ͅA̷̢͇̹̫̘̥͙̻͙̼̝͍̠̼͡ͅͅA̴҉̴͈͔̬̫͎͙̹̲̰͍͙̕͟ͅͅÁ̴̶̱̘͉͍͈͘A̗̻̯̲̪̟̯͚̠̠̭̥̬͓̻̙̙͢͝ͅ y͖̜o̷͘͏̺̮̭̮͇̪̰ù̧̩̖̪͖̬̀ͅ ̵͖̠̘̯̲͎̙̳͘f̘̮͖͙͝o̗̪̺͉̺̫̣͕o̥̖̳̹͢ĺ͉̥͍̥͇̥̹͞ 

 

And now, since I figure I may as well rejoice in it, here’s the list of all phallus-related searches from this month.  Because people obviously come to read the Digital Ambler for two things, magic and dicks, and I’m not sure which is more popular anymore.

  • anal sex with big black cocks
  • dick big kongo
  • black huge dicks
  • use method large cock
  • egypt massive dick man image
  • pompeii penis depictions
  • ebony dicks
  • huge dick

Search Term Shoot Back, December 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 December 2014.  (Yes, I know that I’m currently on vacation, but I can’t pass up this fun post.)

“instant satan posses my huge cock” — I mean, I’ve seen multiple porn comics with this as the plotline, but it’s generally not the best of things.  Either your cock starts devouring others (cockvore), starts turning others into a bigger cock as you fuck them (cock transformation), or becomes a nuisance when it never goes flaccid (demonic Viagra).  There are other ways you can have a good time, believe me.

“hallucinogens used with burning candles” — No hallucinogen requires candles, strictly speaking; you just intake them in the proper way, although depending on the culture there may be some ritual involved that can call for candles.  That said, once you begin your fantastic fun trip, remember: cars, guns, and fire are all real things and they will actually hurt you.  Respect them and have fun!

“view big black cock dick images on twetter images” — I don’t host those on my Twitter account, and I have no afterdark account with more racy content to speak of.  I regret that I cannot oblige those requests, but I’m sure there are other Twitter accounts that can help.  You might try Reddit, though; /r/MassiveCock might satisfy your needs, if I hear correctly.

“planetary days and hours calculator for gambling?” — Planetary hour calculators are a dime a dozen online and I don’t provide one, so keep searching for those.  That said, times of Venus are especially good for gambling, in my opinion; Venus has her joy in the fifth house of astrology and geomancy, the house that presides over gambling and all speculative interests, and in the ancient Roman game of knucklebones or tali one of the best throws possible was the iactis Veneris, the throw of Venus.  In my opinion, go with the Golden Girl of Gambling, Venus, but also invoke Fortuna, too!

“what is + talisman of wisdom key of solomon pentacle seal pendant hermetic enochian kabbalah” — So, basically, you’re asking about the bulk of commonly known Renaissance Hermetic stuff?  Here, lemme do you a favor: go to Esoteric Archives and just read, since a good chunk of pretty much this entire search query is already there in full for free.

“very cocks congolais” —

wow such penis very throb wow much kongo

“16 geomantic symbols and their deities name” — This is actually a pretty interesting idea that I haven’t gotten around to yet, associating each of the 16 geomantic figures with different deities.  I know something very similar is done with the 16 odu in Ifa, and the Chain of Saint Michael (a southern Italian variant of geomancy) assigns each of the figures to a different Catholic saint, and some forms of Arabic geomancy associate the figures with different patriarchs of Islam.  I’m sure other regional traditions assigns each of the figures to a different deity in their own cultures, but Western geomancy by and large doesn’t do this.  The closest thing I can think of is to take the zodiac sign associated with the figure (depending on which zodiacal attribution system you prefer, since there are several) and use Cornelius Agrippa’s Scale of Twelve (book II, chapter 14) to associate each zodiac sign with one of the 12 Olympians.  Alternatively, you might just go with the planetary divinities associated with the geomantic figure, as might be done in Jyotish (Hindu) astrology, where Caput Draconis is associated with Rahu and Cauda Draconis with Ketu.  Sixteen isn’t that popular a number in most Western systems of mythology or theology, so this would take some thinking, but it’s possible all the same.

“fiery wall of protection makes people be nice to you” — That’s not generally the point of Fiery Wall of Protection oil; it’s to keep the bad stuff at bay with force, not to make people approach you sweetly.  I use cinnamon and red sandalwood in my recipe, both of which can be associated with Venus for sweetening and love magic, but in this context they take on a much more fiery and defensive tone that make them herbs of glorious soldiers than pretty women.

“myst drinking game” — YES.  I’ve been looking for one for years, until I gave up and just made up my own.  I’m glad to know I’m not the only one who’s been looking for the existence of such a thing.

“which greek god rules labradorite” — As far as I know, no Greek god has come forth to own this particular mineral.  It’s only fairly recently discovered to the West in about the 1800s, and even then mostly in the far north of Northern America (though there are some good deposits in Finland and northern Russia, as well).  Given its associations with rainbows, it might be given to Eos (Dawn), Iris (Rainbow), or other celestial divinities of the northern hemisphere, but these are all pretty big stretches for me.

“geomancy to determine career” — Look at the 10th house.  That’s really about it.  The figure can tell you how a particular career will go (if you’re asking about one in particular), or the type of career you’ll have (if not).

“geomancy and bagua compared” — This is one thing that always peeves me off as a Western geomancer.  Despite their superficial similarities, geomancy as developed in northern Africa and spread across the Western, African, and Middle Eastern world is pretty much guaranteed to have no common origins or shared meaning with the Chinese I Ching, which predates geomancy by over a thousand years.  I Ching makes use of eight trigrams (binary figures of three lines) or 64 hexagrams (binary figures of six lines), while geomancy makes use of 16 tetragrams (binary figures of four lines), but the superficial similarities stop there.  The bagua in particular is the set of eight trigrams arranged in a particular pattern to demonstrate an ideal flow of qi or energy.

“saint michael elekes color” — The usual disclaimer here applies where I make mention that I’m not crowned in Ocha and have no formal ties to Santeria.  That said, it’s hard for me to get any reliable information about which orisha is most closely associated with Saint Michael (or San Miguel in Spanish).  Some sources associate him with Ogun (black and green, the blacksmith-warrior), Chango (white and red, the lightning-axe king of orisha), or even Eleggua (black and red, the road-opener).  What elekes I can find for Saint Michael are red and green in color, which is unusual since these would be the Golden Dawn colors for the element of Fire with which Michael is associated, even though red and green elekes are often given to the Nigerian tradition of Orunla (the diviner god of Ifa) or sometimes to a specific avatar of Oshun (the river goddess of wealth and sexuality, but here a fierce and sometimes sadistic hunter).  Because of this disparity of information, I’d recommend talking to your local Santero/a and asking them, but be aware that no two Santeros may have the same answer based on their own house’s tradition.

“do u need a ritual to conjure a demon” — It depends on what you consider a ritual.  For some people, a ritual can be a full-blown Solomonic affair with circles, robes, candles, incense, a week or more of preliminary prayers and baths, all culminating in a conjuration.  For others, it could be no more than clearing the mind and calling out to the spirit by their name.  Some people just naturally attract these types of forces to them, some people attract them to themselves because of the work they do (e.g. in graveyards, with those who are dying, in war-torn areas), so it might not take much to bring out such a spirit.  Sometimes a spirit can take residence in a particular place, and all you need to do is walk into their domain and call out to them.  You’ll note that I’m not calling them “demons” here, because what you consider a demon could easily be a personal spirit or something assigned to you based on your tradition and perception.  So, yes, you do need ritual to conjure a demon, but the ritual could be nearly nothing compared to what you might expect.

So this is it, the final post of 2014!  We’ll be back next week with new posts, so I hope you guys have an excellent New Year’s without too bad a hangover on the first day of 2015!

Search Term Shoot Back, October 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 October 2013.

“satanic pagan ritual altars instruction offerings halloween” — I’m kinda insulted by this query for a number of reasons, not least that it somehow directed someone to my blog.  I’m guessing that the person who searched for this was around 12 years old, to boot.  Just…ugh.

“satanic ritual to summon ghosts” — Again with the “satanism”. Lots of requests for this thing, or alternatives with “black magic rituals” or “for beginners”.  Seriously, guys?  I know that people growing up in a primarily anglophone evangelist protestant Christian culture have a hard time with this, but not everything that isn’t explicitly Christian is automatically Satanic, or “black magic”, or whatnot.   But if you want to go ahead with this, it’s really simple to summon a spirit like a ghost.  Light a candle and some good, heavy incense, make an oration to the spirit calling them there, and make an offering of wine or food or rum or pennies or candies or something.  Wait for the spirit to arrive, then chat with it.  Afterwards, dismiss it and leave the offerings.  (Yes, I know I’m omitting the protection and energy work and meditation and prayers, but whatever, most people aren’t that serious and probably need a good slap in the face to realize the importance of these things.)

“dismissing spirits after ritual” — Generally a good idea, though it pays to be respectful.  First, always thank the spirit: “I thank you for your presence, for you have come as I have called and aided me as I have asked”.  If it’s something like an angel or some other servant spirit, you might want to say something like “as you have come in peace, so now go in power; as you have come in the name of the Trinity, so now go in this same name”.  Demons should be treated similarly, especially the powerful ones, but you should always cover your ass and include some sort of binding for mutual peace and not leaving harm or malice behind them.  For ancestors, land spirits, and the like, which deserve respect as individual entities that do not serve, say something like “go if you will, stay if you will, but know that you have my honor”; ditto for gods and deities, though these should be given proper honor generally.

“wasn’t the sanctuary a bloody mess from all of the animal sacrifices” — Perhaps surprisingly, no.  Places of holiness, especially well-known and well-attended places like the Temple of the Jews, tend to have elaborate rituals and logistical setups to perform sacrifices, which often include cleaning up pretty well.  In Santeria, for instance, the orisha rooms and throne areas must be exquisitely and perfectly clean and hygienic, and given that animal sacrifice is pretty messy, it would seem like the two don’t mix.  That said, they’ll have a whole team of people cleaning things up as they go, carrying out the waste or corpse, and keep things under control.  Other traditions, like Palo Mayombe, may not have an emphasis on cleanliness, so sometimes sanctuaries can indeed be messy.  It depends on the tradition, I suppose.

“the angels that govern mars” — The Hebrew name I use is Kammael (kaph mem aleph lamed), which has also been Latinized as Camael and Samael.  This can lead to multiple ways to write the name in Hebrew, however, so it can get pretty confusing; I generally treat all these as the same entity.  From the Heptameron of Pietro d’Abano, Mars has the following spirits: the angels Samael, Satael, and Amabiel; the angelic king Samax, and the angelic ministers Carmax, Ismoli, and Paffran; the eastern angels Friagne, Guael, Damael, Calzas, and Arragon; the western angels Lama, Astagna, Lobquin, Soncas, Jazel, Isiael, and Irel; the nothern angels Rahumel, Hyniel, Rayel, Seraphiel, Mathiel, and Fraciel; and the southern angels Sacriel, Janiel, Galdel, Osael, Vianuel, and Zaliel.  The Liber Runarum has Mamarayl as the angel, and the Picatrix has Raucahehil or Rubijai’il.

“archangel michael consecrated swords to sell” — My ritual sword, inscribed and consecrated according to the Key of Solomon with a few extra bits, was entirely a personal project.  However, I can probably make them as well for you; your choice of sword, all you need to do is give me the money to buy one you like plus $150 plus shipping and handling, and the whole thing will be consecrated to your liking.

“what are the ingredients in florida water” — Contrary to its name, water doesn’t actually take a part in this, though you can throw it in.  Generally, Florida water has citrus elements in it like lemon and bergamot, along with spices like clove.  It’s pretty simple, and you can expand on it in many ways.  Rosemary-based versions are intensely aromatic and amazing, in my experience.

“kybalion changed my life” — That makes one of us, at least.  It’s a pretty basic book, if you ask me.

“rituals where you defecate on an altar” — No no no no no no no no no no no no no no no no.  This really should not be a thing.  I know of only one ritual where feces are needed, and that’s the consecration for the Mirror of the Seven Winds from the Picatrix, where they’re used as an ingredient in incense.  Directly shitting on an altar?  Unless you mean the throne of the porcelain god, this is terrible.  Don’t do this.

“how do i get oil blessed to cleanse my home” — Generally, go to your local priest and have them bless some olive oil for you, or ask if they have any chrism on hand.  Go throughout the house, preferably with the priest doing this, and pray in each room.  Anoint every door, threshold, window, and windowframe with the oil; once in the middle in a cross shape would work, or you might do a five-spot pattern (one in each corner and one in the middle).  You might also combine this with suffumigation with incense, lighting consecrated or purified candles in each room, and the like.

“using dice for yes/no” — You might do this in any number of ways, from rolling a die and inspecting the number or using several different colored dice and using the color itself.  For instance, you might decide that high numbers are “yes” and low numbers are “no”, or odd and even numbers for the same purpose.  You could expand this and add more categories, based on ranges of numbers.  I know that Balthazar Blacke uses a simple system involving a white die and a black die to get detailed answers, so you might consider that.  I use two ten-sided dice, one marked from 0 to 9 and the other from 00 to 90; for me, high numbers are “yes” and low numbers are “no”, and how high or low a number is increases the forcefulness of the answer.

“cloacina goddess symbol necklace” — Er…Cloacina was an aspect of the Roman goddess Venus, and Venus Cloacina was basically the goddess of the sewers of Rome and other cities.  This comes from the Roman word cloaca, meaning sewer, but is used biologically to indicate the excretory/genital area of birds, lizards, and similar animals.  Basically, it’s a shit-vagina.  And I’m unsure why one might have a symbol for that or want it on a pendant, but I’m sure you can find plenty of vagina pendants on Etsy, because it’s Etsy, and Etsy is horrifying.

“{searchterm}” — Yes, I do believe that that’s the point.

Will and Grace

Doing this conjuration cycle of mine keeps me busy, but it also keeps me constantly refreshed with the forces I interact with constantly.  While the major focus of the cycle is to keep me progressing through the spheres of the planets, which is one of my major focuses these days, I don’t often talk about the elements anymore like how I did in the past.  It’s not because I’m not working with them anymore, because I surely am, and it’s not because I’ve mastered them, because I surely haven’t.  But…well, they’re elements.  They’re the basic building blocks of our sphere down here, the things I was first introduced to in magic.  Simply put, they’re elementary.  As a result, my conjurations and chats with the four archangelic kings of the elements have gotten shorter and shorter; there’s less and less to talk about, since these forces are pretty reliably integrated into my own sphere, as far as I can tell.

That doesn’t mean there’s nothing to learn from them still, though.

Recently, I was talking with the angel Michael of Fire.  Taking a look at my own sphere, it was heartily and healthily ablaze with Fire, that wonderful hot and dry element that creates light and inspires one to go higher.  My own self within my sphere, though, was much darker and moister, but even within that there was still a small flame glowing brightly on its own.  I realized that this was suboptimal—what goes on within my own self should be reflected in my entire sphere, and an imbalance of without versus within indicates a lack of connection—so Michael and I worked together to forge a link between the Fire outside myself and the Fire within myself.  It was just the beginning, and much more will likely need doing, but this was still an improvement over before, when there was little Fire to speak of in my sphere at all, much less my own self within my sphere.

Michael and I discussed what we did, both elementally and symbolically (really the same thing here).  That tiny flame represents the beginning of my gnosis, my self-knowledge, the knowledge and awareness of my Will, the flame that really powers me and drives me to go on.  It’s small, but it’s beginning to grow; so long as I “keep myself hot”, quoth Michael, I’ll continue to keep that flame alive and burning more and more.  It’s going to be a long process, but the fact that I’ve gotten to this point after only this long is impressive to me.  Coming to know our Will, the thing we really need to do according to our set, setting, context, and destiny, is kinda big in a lot of occult systems nowadays, probably like how it’s always been.  And according to the progress reports and checkups I’m getting from the forces I work with, I’m on the right track.

Sure, I’m no master of fire, no more than I’ve completed the Great Work itself.  But I’ve certainly gotten the force of Fire, the force of my own Will, integrated into my own sphere, and starting to learn and know more about it.  By this process, I’ve been able to work with my Will more and more, which is a result of doing my Will, my True Will, as I should be.  By carrying out our True Wills, we follow a path that’s effectively been laid out for us, whether by accident or design; this path can be arduous at times, painful at others, and easy at yet others, but it’s this path that allows us to grow, grow stronger, grow up, and grow into ourselves.  By this process, things tend to go more and more our way, as if the path becomes straighter or more known no matter how crooked or errant it may get.

When we follow and carry out our True Wills, things generally go easier for us, since they’re increasingly tied into the things we’re doing.  We encounter fewer and fewer difficulties, since we’re effectively carrying out our roles to play in the cosmos, and “if God is for us, who can be against us”?  Sure, we might still attract haters (who will, after all, continue to hate on ‘choo), but when we work our Will on the cosmos, people who would interfere with us are either brought over to our side and begin helping us instead, or are drowned out, burned up, or otherwise silenced and made powerless to counteract or contradict us.  Plus, the more we work our True Will, the more we begin to find and associate with those who are also carrying out their Will, and since they’re doing what they must for the cosmos, it’ll naturally fall in line and correlate with what we must do for the cosmos, as two players on opposite sides of an orchestra play harmoniously in the whole.

It’s only when someone else messes up their part and trashes their Will so badly that it ends up careening into yours that can cause problems, like a planet that suddenly shifts out of orbit and collides into other planets, or a player in an orchestra that decides to start playing a march when everyone else is playing a waltz just to confuse others.  Sometimes this is out of earnest confusion and spiritual flailing, sometimes this is out of deliberate spite and (mis- or ab-)use of their power and Will.  This can certainly cause issues, and can even put a cold damper or shut down the flame of one who’s actually working their Will as they should.  All it needs is a bit of correction on both our part and the parts of others to get everything singing harmoniously again, and then we’ll all be aweseome again as we should.

In a way, the idea of True Will is starting to sound a lot like Grace to me: just as Grace is not a reward, neither is True Will, but they’re both the state and result of being doing the highest Good, of becoming properly Godly, and coming to truly know yourself, your origins, and your duty.