When God Says No: On God and the Angels

Yes, another post from Curious Cat.  It’s honestly a great way for people to reach out to me, and it gives me a ready store of ideas for posts to write about.  (I’ve been asking for comments on my website, Facebook, and Twitter for ages for when people would like to ask questions, but people either just don’t do that or don’t generally trigger a post-writing reaction.)  Plus, according to Human Design (which my blessed sister studies and practices), I’m a so-called “manifesting generator” type, who responds well to being asked questions in order to produce and effect wonderful things.  But unlike other posts about things that come from questions on Curious Cat, this post is gonna be a little different; we’re going to discuss a common thread that ties together several different questions that were asked, all largely pertaining to angels, their role in the cosmos, how we interact with them, how we’re permitted to interact with them, and what their relationship is to God.  To give a brief summary of the questions asked and my replies to them:

  • Where do angels come from, and what are they?  God made them to carry out his will in infinitesimal slices of divine presence, made discrete and distinct to govern over specific things, entities, events, or phenomena of the cosmos.  Angels have no free will; by definition, their will is the will of God and vice versa, so that they act strictly and solely in accordance with, for, by, and to God.
  • If angels have no free will, then when we invoke or conjure an angel and commission it with a request, it can only fulfill this request if God wills it? Yes!  All the conjurations we do in the Western Hermetic and Solomonic tradition of higher entities, if we’re not taking the rather old-school approach of assuming divine power ourselves and browbeating the cosmos into complying with our (temporarily-assumed) divine will, is to supplicate God through prayer to reveal that he send his angels to us in his name for his honor and glory.  Thus, when we call on an angel, we’re essentially asking God to graciously give his permission for the angel to be sent to us, because God’s will and God’s will alone is what allows all things to happen; how much more this is the case, then, for entities whose sole purpose is to perfectly and only fulfill the will of God!
  • What sort of behavior do angels hate?  It depends on what they’re the angel of, but in general, angels don’t really “hate” because they don’t really do emotion, since they’re the embodiments of and agents for the will of God.  In that sense, angels “hate” anything that goes contrary to the will, design, aims, and goals of God—and, by extension, all that we do that goes against our True Will, which is nothing more or less than the will of God that is right and proper for us to will and accomplish in our lifetimes.
  • How can we discover our True Will if we’re unaware of it?  This is nothing short of the first half of the Great Work; the second half is fulfilling it.  And there is nothing harder or higher than to know and do what it is what we truly Will.  This is exactly the same thing as knowing the purpose God has established for us in life.
  • Why do angels hate emotion, then? Angels don’t hate emotion; they just don’t have it, or at least in any meaningful way that we might recognize as emotion.  We might perceive or interpret them to be acting emotionally, but that’s only because we ourselves are human and thus emotive creatures, while angels are utterly devoid of humanity and completely above and beyond our level, at least or especially where emotions are concerned.  Angels don’t have free will; they don’t even roll or blink their (innumerable) eyes without God willing it.
  • If an angel is being difficult, how do we complain to its manager?  If an angel is being difficult, it’s not because the angel is acting wily or being a punk for the sake of being a punk.  If an angel declines to do something, it’s because God declines to permit that thing from occurring; it’s not that the angels decide against it, but God decides against it.  That’s why, when we pray in conjuration for an angel to appear, we pray that God grant that it should happen (see above).  If something doesn’t happen, then there’s a reason for it; we either must work towards it so that we’re ready and proper for it in the eyes of God, or we must pray for the right thing to occur, whether it involves the conjuration and commissioning of an angel to do something or whether we should do something else entirely that would be better for us to do.
  • If God is unwilling to help us, would intervention from other deities from other traditions or pantheons help instead? Maybe, but if God’s decided against it, then there’s probably a good reason for that. It could be that you should look elsewhere for help, such as from another god or using another set of spirits or practices entirely to get the same thing done rather than by directly appealing to the Highest, but it could also be that you’re asking for the wrong thing entirely or that it’s not meant for you, whether now or at all. That’s where divination is crucial for magicians: it helps us plan out what we can do, but more than that, whether we should do something. Just because you can do something doesn’t mean you should, and if you shouldn’t, you should learn the reasons why. In other words, don’t go shopping around for a second opinion when you already got The One Opinion To Rule Them All. Keep to the principle of “move, or move me”.
  • But when it comes to other gods, don’t they also share power over our reality as well?  Absolutely!  But for all their greatness and grandness and power, they’re not as great or grand or powerful as the cosmocrator God behind them all. And that’s okay, because they don’t need to be, and it’s often better to work with them directly if you’re in such a tradition than to work with the behind-the-scenes all-ruling One, because they’re more accessible. But there are limits in place that even they can’t argue with, because they’re not in charge of literally everything like God is.

All this ended up with me saying this from that last question in the series, which I want to specifically quote with a special emphasis on one particular line:

God (and I use that term in a very general, very high-and-behind-the-scenes way as in Hermetic theology/philosophy), more often than not, doesn’t really established hard and fixed prohibitions so long as something fits (or is, at least, tolerated and permissible) within the grander scheme of things.  Even the biggest events and problems in our lives are less than specks of dust compared to the grandness of all creation, and accordingly, there’s not too much that really conflicts with the overall overarching design of God; there’s more than one way to skin a cat. But when God says “no” through the creation of the cosmos, there’s no angel, demon, ghost, or god that will say “yes”. If God says “no”, then you should find out why that might be the case and act accordingly, because more often than not, it’s with your own best interests in mind. Again, this is where divination is important, because it will tell you what’s going on, whether you can do something, and whether you should do something.

Now, there’s a lot to unpack in all of this, because I didn’t necessarily summarize everything, and Curious Cat, for all its usefulness, isn’t great for truly nuanced discussions, what with its 3000 character limit on replies, and it’s easy to get some parts of the above misunderstood.  Plus, there are things that I’m hinting at in some of my replies that really need to be said explicitly, but just couldn’t fit reasonably in the above replies within the constraints of Curious Cat.  First, let me preface this by saying that I’m coming from a position that’s largely Hermetic and Neoplatonic and fundamentally emanationist-monist within a polytheistic framework, and I recognize that not all systems of theology, cosmology, or philosophy operate on these principles—but there are still quite a number that do.  Since I’m the one being asked these questions for my opinions, and since this is my own blog, these are my thoughts on all of this.

At the core of it all, the theme of all these questions is what role God has to play in our Work, whether or not we’re monotheistic or monist, and how we relate to God in that sense.

First, what exactly is this God we’re talking about?  Coming from a Hermetic standpoint, God is the ultimate underlying authority and entity that created and creates the whole cosmos.  Without getting into the nitty-gritty of Hermetic philosophy (I did a good-enough job of that in my 49 Days of Definitions blog series from 2013 regarding the “Definitions from Hermes Trismegistus to Asclepius”), God is both the end result of spiritual development and the ultimate source of all things that exist, don’t exist, might exist, etc.  Everything else that exists does so within God as part of God.  It may be said that God is fullness itself; instead of merely saying that all things exist within God, it can also be said that all things are God, and since God is all things, God is All.  However, since God is still one divinely simple entity, God is also One, and thus All is One.  God is the Platonic Good, the summum bonum of the philosophers, the object of highest knowledge and importance that is the forerunner and producer of all other objects.  God is also the Monad, the One, that which is alone in itself, made by itself endlessly (i.e. unmade), making all things, coming first; it is the one Source of all things, creating all things within itself yet never being made from anything besides itself, never taking away from itself into less nor multiplying itself into more.  God, further, encompasses all things; not only is God fully immanent in all of creation, but God also transcends all of creation, too.  Everything is permeated with divine essence, but everything is also intrinsically connected to each other and to God by it as well.

Where does that put us, as human beings?  All beings, human and otherwise that are not God are finite; they are not infinite, unending, immovable, or the like, since these are qualities that belong only to God.  Something that is finite has an end; it is defined, or set in by boundaries.  The maximum extent of these boundaries can be called something’s capacity, and nothing that is finite can exceed its own capacity.  Thus, everything that exists that is not God has a certain way of existing up to a certain point, whether it be in quantity or quality or good or evil; these things cannot act outside or beyond that point, because then it would exceed its own capacity.  A being’s capacity is, essentially, its destiny; a being does what its nature is designed to do, which is to fulfill its own capacity, but which it cannot exceed, because that would be going past what its destiny necessitates.  This is essentially our power: to fulfill our capacity, to fulfill our fate, and we have the choice of doing good or evil in a Hermetic sense, to fulfill our fate or to not fulfill it.  And that’s huge!  But, despite all this power we’re entitled to have, we’re not omnipotent; for example, our nature as humans is to die; we are mortal, after all, and the nature of things with material bodies is to die eventually.

What about other entities that aren’t human beings, such as angels or gods that are distinct from capital-G God?  They’re entities in their own rights, to be sure, and have their own capacities, natures, and roles to play.  But they’re still finite, no matter how much power they have.  Whatever something is according to its nature, that is going to be how it will be for that being.  These entities still have power, but they still exist as finite entities within creation; thus, they are still not God.  Rather, it’s God who establishes their natures and capacities, and it’s the role of those entities to fulfill them however they so choose.  Being higher than us and made of more subtle stuff and without the distractions and darkness of incarnate bodies, they also see more and know more than we do, and are necessarily closer to God than we are down here.  All the same, however, they cannot exceed their own capacities, either.

Now, I know that this might seem a little…appropriative, as if I’m trying to fit every possible tradition or religion into a single monist framework.  In a sense, yeah, because that’s what Hermeticism is, and it’s fundamentally one of the ways that Neoplatonic philosophy regards the hierarchy and workings of the cosmos.  To be sure, there isn’t just one Neoplatonism, and I’ll admit that my own philosophical background is amateurish, but it’s a thing I’ve seen and considered time and again and, simply, the framework works.  While I believe in God, I also believe in a plurality of many other gods; they’re all real, and often with varying powers, domains, personalities, temperaments, preferences, and the like.  And yet, they exist as part of creation just like I do, which is why approaching them works.  Yet, as a Hermeticist, I also recognize the existence (such as it is) of a God of gods, a God behind all creation, both within and without.  This is effectively the same God as that of Abraham or Muḥammad as well as of Hermēs Trismegistus, as well as Olodumare of the Yòrubá and Lukumí, as well as the God of the gnostics and the Good of the philosophers.  One can still be a monist without being a monotheist or monolatrist.  Even if you disagree with that approach to divinity and divinities (and I know of at least several who would with very good reasons!), accept the premise of it for the purposes of this post.

When it comes to angels, the word itself literally means “messenger” in Greek (ἄγγελος ángelos), and the notion of it in Abrahamic religions comes from the Hebrew מלאך mal’ākh meaning, again, “messenger”.  More than just being a bearer of the messages of God, however, angels are more like ambassadors, emissaries, or functionaries of God: they accomplish the will of God in every possible way, fulfilling it by governing, ruling, directing, and instructing different parts of the cosmos, essentially acting as the limbs of God and extensions of the will of God.  If we want to take the “messenger” idea a bit further in a way that comports with both Hermeticism and Christianity, consider the role of the Word; after all, “in the beginning was the Word, and the Word was with God, and the Word is God”.  The “Word” of Christianity does refer to Jesus Christ, sure, but it’s also the Logos of the Hermeticists, the rational and intelligible principle that allows God (as the Nous, or Mind) to allow the cosmos to function.  In that sense, angels are messengers of the Word of God; where they bear the Word, they fulfill the will of God.

The thing about angels is that they are still only messengers; they speak the Word of God, but that is all they can speak, for that is their capacity and nature.  Angels, as extensions of the will of God, have no free will of their own; their whole purpose is to effect the will of God in the creation God made.  Whatever an angel “wants” to do is identical with what God wills; their will is inherently God’s will.  That’s why, among many other things, we can’t command an angel to do anything, because that’s equivalent to commanding God to do something, which is so far outside our finite and human capacity and capabilities that it’s laughable.  Angels cannot and do not do anything that God does not command them to do, but “command”, though a familiar concept to us coming from a Jewish, Christian, or Islamic background, isn’t really what’s happening between God and the angels; rather, God speaks his Word, and the angels bear that Word to wherever they’re going to accomplish whatever that Word is.  Angels are almost machine-like in that sense; they exist for the sole purpose of “serving God” by fulfilling the will of God.

In terms more suited to Renaissance Hermeticism, angels are “intelligences”, spiritual entities under the rule of God that guide and direct the manifestation of the forces of the cosmos.  Every force, entity, place, planet, and thing in the cosmos has its own presiding or governing angel, which can be worked with through devotional, magical, or some other kind of spiritual means.  Thus, consider Tzaphqiel, the angel of Saturn; this angel is the “governor” of that planet, and serves to establish the power, roles, functions, motions, and works of Saturn in all things in the cosmos.  Tzaphqiel, as an angel, bears the Word of God in a way that focuses on the Logos as it pertains to Saturn.  If we want to bring more Saturn power into our lives or throttle it back from our lives, we can work with Tzaphqiel to do just that.  But what if Tzaphqiel says “no”?

This is basically what a lot of these questions on Curious Cat are getting at.  Let’s step aside for a bit and consider something else for the moment: where does the nature of angels in relation to God leave us in angelic magic, whether through prayers or conjurations?  It cannot be denied that working with angels is often incredibly effective for any number of ends, and is a staple of European folk religion and folk magic as well as Hermetic, Solomonic, and other kinds of magic generally in both the West and the East.  Obviously, we don’t worship angels—that’d be idolatry, and an insult to both the angel and God—but we do venerate them and honor them, especially when thanking them or calling upon them.  But the thing is that, when we call upon them, there’s something that’s really common in much of Western magical literature that we need to carefully consider: we don’t command the angels to appear, but we ask for them to appear.  Moreover, we don’t ask the angel to appear, but we ask God that the angel appear for us.  And there are very good reasons for that.

Consider the specific conjuration prayer from Johann Trithemius’ Art of Drawing Spirits into Crystals.  For clarity, let me use my own slightly reworded version, and note the specific phrasing of the prayer in the emphasized sections:

In the name of the blessed Tetragrammaton, I call upon you, you strong and mighty angel Michael, if it be the divine will of the most holy God that you take the shape that best shows your celestial nature, and appear to me visibly here in this crystal, and answer my demands in as far as I shall not transgress the bounds of divine mercy by requesting unlawful knowledge, and that you graciously show me what things are most profitable for me to know and do, to the glory and honor of his divine majesty, who lives and reigns, world without end.  Amen.

Lord, your will be done on earth as it is in heaven.  Make clean my heart within me, and take not your holy spirit from me.

O Lord, by your name I have called Michael; suffer him to administer unto me, and that all things may work together for your honor and glory, and that to you be ascribed all might, majesty, and dominion.  Amen.

O Lord, I thank you for the hearing of my prayer, and I thank you for having permitted your spirit to appear unto me.  Amen.

For another example, consider the orison from book II, chapter 12 of the Book of Abramelin:

O Lord God of Mercy … Sanctify me also with the oil of thy sanctification, wherewith thou hast sanctified all thy prophets; and purify in me therewith all that appertains unto me, so that I may become worthy of the conversation of thy holy angels and of thy divine wisdom, and grant unto me the power which thou hast given unto thy prophets over all the evil spirits. Amen, amen.

Another example, the prayer from septenary II, aphorism 14 from the Arbatel of Magic:

O Lord of heaven and earth, Creator and Maker of all things visible and invisible; I, though unworthy, by thy assistance call upon thee, through thy only begotten Son Jesus Christ our Lord, that thou wilt give unto me thy holy Spirit, to direct me in thy truth unto all good. Amen.

Because I earnestly desire perfectly to know the Arts of this life and such things as are necessary for us, which are so overwhelmed in darkness, and polluted with infinite humane opinions, that I of my own power can attain to no knowledge in them, unless thou teach it me. Grant me, therefore, one of thy spirits, who may teach me those things which thou would have me to know and learn, to thy praise and glory, and the profit of our neighbor…

Then again, the invocation to call forth angels from the Ars Almadel (language cleaned up to be made more readable for modern readers):

O you great, mighty, and blessed angel of God, NN. … I, the servant of the same your God entreat and humbly beseech you to come and show unto me all the things that I desire of you, so far as in office you can or are capable to perform if God permit to the same.  O you servant of Mercy, NN., I entreat you and humbly beseech you … to inform and rightly instruct me in my ignorant and depraved intellect, judgment, and understanding, and to assist me both in both this and in all other truths that the almighty Adonai, the King of Kings and the Giver of all good gifts, shall in his bountiful and fatherly Mercy be graciously pleased to bestow upon me.  Thus, o you blessed angel NN., be friendly unto me and work for me, so far as God has given you power in office to perform, whereunto I move you in power and presence to appear that I may sing with his holy angels: o mappa la man, hallelujah!  Amen.

I think the message I’m getting across is clear here.  Granted, not all grimoires in the Solomonic or Hermetic tradition use this kind of phrasing, especially when we’re dealing in a more goetic fashion where instead of pleading for God to grant his permission of such-and-such a phenomenon happening, we simply assume that God has given us his authority to make things happen, thus all the perilous threats that Solomonic magicians are known to use.  But how do we actually know or make sure we have that authority, or how do we know whether God will grant us permission?  Consider the very first line of the Key of Solomon (book I, chapter 1): “Solomon, the son of David, King of Israel, hath said that the beginning of our Key is to fear God, to adore him, to honor him with contrition of heart, to invoke him in all matters which we wish to undertake, and to operate with very great devotion, for thus God will lead us in the right way.”

Heck, I think the Key of Solomon is an excellent text to discuss here.  Julio Cesar Ody (of famous occult-lampooning fame), if I recall correctly (and I hope he corrects me if I’m wrong!) has remarked before that people treat the Key of Solomon as something to pilfer and take extracts from, rather than treating it like a full initiatory system of magic unto itself.  And when you look at it…yeah.  It really is far more than just a collection of works and talismans to be made with good prayers to be used for consecrating three dozen and more tools and pentacles.  Consider that the recitation of psalms is a huge part of they Key of Solomon; why would that be the case?  Because the Psalms are fundamentally songs that are used to praise God for his power and  beneficence, creation of the world, and miracles and favors done for mankind generally and for the sake of Israel specifically.  They can take the form of laments, thanksgiving, praisegiving, celebration, or pleas for help, and their study and recitation is common in Judaism and Christianity for imparting wisdom and cultivating grace and an elevated spirituality in accordance with the will and command of God.  Yes, the specific psalms used in the rituals of the Key of Solomon do bear relation to the things being consecrated at times, but it’s a constant practice of keeping ourselves spiritually in line with the will of God, which, when used with the actual prayers of the rituals themselves, produce an all-around feat of holy work.  Consider the first prayer from book I, chapter 5:

O Lord God, holy Father, Almighty and Merciful One who has created all things, who know all things and can do all things, from whom nothing is hidden, to whom nothing is impossible!  You who know that we do not perform these ceremonies to tempt your power, but that we may penetrate into the knowledge of hidden things.  We pray to you, by your sacred Mercy, to cause and to permit that we may arrive at this understanding of secret things of whatever nature they may be by your aid, o most holy ADONAI, whose Kingdom and Power shall have no end unto the Ages of the Ages. Amen.

Fundamentally, working divine magic is just prayer, just supplications to the Divine—to God—that certain things happen, not for the simple reason that we want it to happen, but that it be capital-G Good and ordained by God that it should happen.  That’s really all there is to it.  You might want to use so many words as all the excerpts above show, perhaps to inflame yourself with prayer to reach a more powerful or ecstatic state of working, or you might use less, if you can manage to get as much intent and focus out from fewer words.  Either way, this sort of magic is just prayer.

In this light, what happens when we pray for something and it doesn’t happen?  There could be several explanations:

  • What we’re praying for isn’t permissible within the design of God. It could be that what you’re asking for just isn’t possible, realistic, or appropriate for the world that God has established.  God could look at you and say “you’re being unreasonable here, focus on what’s realistic”.  I could pray to grow wings so that I can fly around the skies, but it’s not going to happen according to the laws of human physiology and basic physics in this world, which were designed according to the will and plan of God.  It could happen on other planes where one’s form isn’t so rigidly fixed, but it’s not going to happen here.  Likewise, if you pray for the consecration of a particular talisman for a particular end and it doesn’t end up consecrated, it’s because God sees that what you’re asking for isn’t permissible within the overall scheme of things that God has set up for us, perhaps due to the nature of what you’re asking (e.g. a talisman to shoot fireballs out of our hands) or due to the ramifications it might have (e.g. it could set off a chain reaction that would end up butting up harshly against things God already has in store for the cosmos).
  • What we’re praying for isn’t for us to receive. It could be that what you’re asking for is good, noble, and proper, but you’re not the right person to request it or have it.  God could look at you and say “this is a good idea, but it’s not for you to work on, so ask for  something else”.  Not everyone is going to be good at everything; I’m no fighter or doctor, so while I might pray for skill in battle or for success in a lucrative medical career, these things aren’t in my life path.  Trying to force them, so long as it doesn’t go against the will of God for me, could get some success, but it could also just as easily happen that trying to go down those paths would end up with me being stymied, frustrated, and blocked at every turn.  These are signs from the cosmos itself that I’m not on the right path and that I’m barking up the wrong tree.  Instead, I should learn what my path truly entails and focus on that; it might not be easy (it rarely is!), but it will be successful in a way that would go far beyond things that I’m not meant to do.  Thus, if you’re praying for something to happen and it doesn’t happen, it’s could be because that thing isn’t for you to have in your life because it won’t help you and could easily harm you.
  • What we’re praying for is something that we can receive eventually but which we’re not ready to receive now. It could be that what you’re asking for is good, noble, and proper, and it’s proper for you to have those things, but you’re not ready to have it yet.  God could look at you and say “you’ve got the potential, but you aren’t at the right state of development for it right now, so keep working at it”.  In other words, you’re on the right track, but it’s above your station; one day, if you keep on the right track, you’ll get there.  Consider the notion of knowledge and conversation with the Holy Guardian Angel; coming in contact with this divine spirit often involves an ordeal because it’s a direct link to God, and quite simply, not everyone is ready for it.  They all have their own guardian angels, to be sure, but they might not be able to truly comprehend the power and, thus, the accompanying responsibility of the conscious company of that spirit yet.  They need to refine themselves through cultivating virtue and abandoning vice until they reach a certain stage of spiritual development.  Receiving those things we pray for earlier than when it’s appropriate for us could very easily cause us and those around us harm at worst or just distractions and delays at best.

How do we know whether a prayer of ours will be granted?  This is where divination comes into play.  Divination is important for magicians of all kinds, not just because it’s a useful and profitable skill to bring in clients and to spy on people, but because it shows us the way for our own Work.  By divination, we can figure out what’s going on and what the appropriate ways are to handle it; as part of that, we can see not just whether we can do a particular ritual for a particular end, but whether we should do it (or, in the words of the good and most reverend Bishop Lainie Petersen, whether it’s wise for us to do it).  If a reading indicates that we can do something but that we should not do it, then it’s within our power to do the thing but it’s not the best use of our power to do it.  If a reading indicates that we can not do something but that we should do it, then it’s not within our power yet to do the thing and that we need to focus on cultivating that power however necessary in order to do it.  And, if a reading indicates that we can not do something and that we also should not do it, then it’s neither in our power nor our best interests to do the thing.  The answer to can-or-can’t ultimately lies with us, but the answer to should-or-shouldn’t lies with God.

We’ll pick up on this tomorrow when we get more into the notion of what “should” really means here, because this is touching on what role the will of God plays for us in our lives.

On Banishing, and an Angelic Banishing Ritual

I have to say, Curious Cat is a blast, you guys.  While I’ve been on Twitter since I graduated college in 2010, and though it’s always fun (and sometimes hilariously aggravating) to interact with people on there, there’s not a lot of room for anonymity, and you can’t always send people direct messages if you don’t follow them or if someone’s turned DMs off.  Enter Curious Cat, a platform that syncs up with Twitter and Facebook to let you ask people questions, even (and especially) anonymously.  Since I started using it, I’ve been fielding a lot more questions, ranging from the utterly surreal to bawdily sexual and everything in-between.  Given my focus on magic and the occult, a lot of people ask me questions pertaining to, well, magic and the occult, and it’s been great!  Sometimes I can’t answer due to things that just can’t or shouldn’t be discussed publicly, and other times I can’t answer because I simply don’t know enough about a given topic to give an answer, but at least I can say as much.  Sometimes, though, I might have too much of an answer, and there’s a 3000 character limit for my replies.

One of the recent common things I’ve been asked is on the topic of banishing.  Banishing as a ritual unto itself is a mainstay of many forms of Western magic, especially due to the influence of the Golden Dawn and its Lesser Banishing Ritual of the Pentagram, and its Thelemic variant the Star Ruby.  Quoth Chic and Tabitha Cicero in their Self-Initiation into the Golden Dawn Tradition:

This simple yet powerful cleansing ritual can be used as a protection against the impure magnetism of others.  It is also a way to rid oneself of obsessing or disturbing thoughts … we feel that the Neophyte needs to concentrate solely on the banishing form, since s/he has a tendency to light up on the astral and unknowingly attract all manner of Elementals at this early stage of the Work. It is far more important for the Neophyte to know how to banish rather than to invoke. Anyone can attract an Elemental or an energy. Getting rid of the same can be more difficult.

And that’s really what banishing’s about, isn’t it?  It’s a kind of ritual-centric cleansing that gets rid of bad spiritual stuff.  Consider the etymology of the word “banish”:

banish (v.)
late 14c., banischen, “to condemn (someone) by proclamation or edict to leave the country, to outlaw by political or judicial authority,” from banniss-, extended stem of Old French banir “announce, proclaim; levy; forbid; banish, proclaim an outlaw” (12c., Modern French bannir), from a Germanic source (perhaps Frankish *bannjan “to order or prohibit under penalty”), from Proto-Germanic *bannan (see ban (v.)). The French word might be by way of Medieval Latin bannire, also from Germanic (compare bandit). The general sense of “send or drive away, expel” is from c. 1400. Related: Banished; banishing.

To banish is, literally, to put out of a community or country by ban or civil interdict, and indicates a complete removal out of sight, perhaps to a distance. To exile is simply to cause to leave one’s place or country, and is often used reflexively: it emphasizes the idea of leaving home, while banish emphasizes rather that of being forced by some authority to leave it …. [Century Dictionary]

When we banish, we purge a person (e.g. ourselves), an object (e.g. a magical tool or supply), or a space (e.g. a temple or a bedroom) from all malevolent, harmful, or otherwise unwanted spiritual influences, whether they’re entities in their own right (e.g. obsessive spirits or spiritual leeches), spiritual energies that aren’t necessarily conscious on their own (e.g. pollution or miasma), or maleficia that’s been cast upon you (e.g. curses or hexes).  Thus, a banishing ritual is a type of spiritual cleansing or purification that gets rid of all this, or at least helps loosen it to make getting rid of it easier.

The thing about banishing rituals is just that: they’re a ritual, and more often than not, they’re explicitly and only rituals.  They use ritual gestures and words to induce this effect, often without the use of physical cleansing supplies such as holy water, incense, or the like.  Yes, many banishing rituals can incorporate these things, but it might be more helpful to think of banishing rituals as a subset of cleansing practices more generally.  Cleansing can take many forms: ablution with lustral water (e.g. khernimma), taking a spiritual bath (e.g. my Penitential Psalms Bath, bathing in a sacred spring or river, or any other number of spiritual bath mixes like the white bath or another kind of herb bath), “cleaning off” with holy water or Florida Water or eggshell chalk or some other physical substance known to have spiritually purifying properties, suffumigating with incense (or smudging, if you do that sort of thing respectfully), and the like.  Sometimes these processes have ritual involved with prayers or specific motions, and sometimes not, where you just wipe yourself down and call it a day.  In the end, though, all these practices serve fundamentally the same purpose: to get rid of bad spiritual stuff.

What we commonly see in the Western ceremonial magic scene is less of a reliance on physical aids to purification and more of a reliance on ritual approaches to the same that often don’t use physical aids, where we use ritual and ritual alone to cleanse ourselves.  This is especially notable for those who are influenced by the Golden Dawn in one form or another, where the Lesser Banishing Ritual of the Pentagram (LBRP, or as my godfather fondly calls it, Le Burp) has spawned any number of variations for any number of pantheons and practices.  However, that doesn’t mean that the LBRP is the only such possible banishing trick we have; there are simpler ones out there, such as Fr. Osiris’ AL-KT Banishing that I’ve incorporated into some of my own works.  Still, the idea is the same: rather than abluting, suffumigating, or other physical approaches to spiritual purification, there are also ritual approaches that don’t use physical means to achieve the same thing.

I agree fully and readily that banishing rituals are useful, because I think spiritual purification is important and necessary for our work as mages and spiritually-inclined people.  When we’re spiritually filthy, it’s harder to think clearly, harder to work well, and harder to keep ourselves hale and whole, while it also makes it easier for us to get distracted, get caught up by life’s problems, and get things messed up easily.  Though spiritual purification, we remove obstacles in our paths or make it easier for us to remove them, but that’s far from being the only benefit!  Purification also prepares us spiritually to become something better and different than we already are, because in purifying ourselves, we not only remove negative spiritual influences that have an external source, but also negative spiritual influences that come from ourselves internally.  In dealing with those, we make ourselves fit and meet to work better and more effectively, sure, but we also prepare ourselves to better accept the powers and blessings of the entities we’re working with.  Purification can be thought of as an aspect of the albedo part of alchemy, where we reduce ourselves to our core essence through removal of all impurities so that we can begin the process of integration from a fresh, clean start.  In this, purification—and thus banishing—are crucial for our work as mages.

But here’s the thing: I don’t like a ritual-focused approach to purification.  Banishing absolutely has its place, but I also claim that physical methods to purity has its place, too.  After all, for all the spiritual stuff we do as magicians and priests and diviners, we’re also incarnate human beings with physical bodies and physical problems.  If we start with the body and work spiritually, we fix the problems we have in the here and now and also loosen and dissolve the problems we have upstream, so to speak.  Not only that, but I find that there are some things that a banishing ritual doesn’t work well to resolve, but which cleansing works done physically do.  And, of course, the reverse applies, too: there are some things that cleansing works done physically don’t resolve, but which banishing rituals do.  Both are needed.  And, moreover, you can do both at the same time, working physical elements into a banishing ritual or ritualizing a cleansing done physically.  You don’t have to do one then the other separately, unless that’s what you want to do.

Personally?  I cleanse (meaning I use physical means to spiritually purify myself, as opposed to “clean”, which is just physical cleaning without a spiritual component) far more often than I banish.  There are times when I will do a proper banishing, sure, but it’s less and less common than a simple dusting with cascarilla or washing myself with holy water, which I do pretty much daily.  Let’s face it: I’m out in the world, dealing with people and their demons, wandering hither and fro through any number of clouds of miasma, and pick up more stuff when I’m out physically in the world than I do in my temple, where, through the protections I have and the safeguards I take, there’s far less that I pick up except that which I try to let in.  I’m not saying I’m impervious to spiritual stuff I attract through the aether, far from it, but I am saying that there’s a lot more that I pick up from just being out in the physical world.  For that reason, I find myself physically cleansing myself far more often than I ritually cleanse myself.  If I were less guarded and less protections up, I’d be banishing more than I am.  But, again, that isn’t to say that I don’t banish.  After all, there’s that whole “purification to readily accept better blessings and good influences” bit I mentioned above, which is one of the reasons why the LBRP is such a mainstay of Golden Dawn practices: it not only keeps you pure, but it prepares you in some pretty profound ways that are utterly necessary for progression within their system of magic.  Those who don’t work Golden Dawn magic or who aren’t in the Golden Dawn system don’t benefit from that, but they can still use it all the same for their own purification needs.

I’m not a Golden Dawn magician, and I’ve never really cared for the LBRP.  While I could use it and get what I needed out of it, it’s not really a thing that I need to do.  Instead, what I use, when I do need a ritual purification that doesn’t rely on physical methods, is something I learned from Fr. Rufus Opus.  Back in the day when he was still teaching his Red Work series of courses (which he’s long since stopped, partially because of his joining the A∴A∴ and partially because he condensed the Green Work section into his book, Seven Spheres), in the very first lesson of the first part of the courses, he introduces a banishing ritual that’s basically a heavily pared-down and modified Trithemian conjuration ritual.  Yes, Johann Trithemius’ Drawing Spirits Into Crystals, that one!  The format is basically the same with many of the same prayers, and calls on the seven planetary angels and the four elemental princes of the world to purify yourself.

I also want to make a note about just that last bit, too.  Fr. RO introduced this ritual as a way to help the beginner purify their sphere, sure, which is great, but he’s using fundamentally the same ritual to banish as we do to conjure the spirits themselves.  More than that, we’re half-conjuring the spirits that are later called upon in the Red Work series of courses to purify the sphere of the magician.  By the use of this ritual, Fr. RO is doing the same thing for his Red Work students as the Golden Dawn did for their initiates with the LBRP: we’re getting used to the fundamental ritual tech that we’ll eventually be expanding upon, and we’re getting slowly acquainted and in tune with the very same angels and spirits that we’ll be working with heavily once we get to that point.  This banishing ritual cleanses the sphere of the magician, sure, but it also prepares the magician for when they start actually working.  Fr. RO never said all this in Black Work 1, nor did he need to; those who would never progress further would still get something useful, and those who would progress further would be slowly prepared for bigger and better results later on far beyond mere purification.

Now, I’m not going to replicate Fr. RO’s original ritual.  Instead, I’m going to share my variant, which I developed slowly over my studies in his Red Work courses years back, and which better matches my own ritual practices; plus, not that there’s anything wrong with this, but the original ritual uses some Christian imagery and language that I don’t much care for anymore, and which I’ve replaced with equivalent deist, Solomonic, or Hermetic language instead.  I’ve also added some visualizations that, though they appeared naturally for me (especially once my spiritual perception became refined and which made sense later on in the course), they can be helpful for those who want them; they’re not necessary, but they can still be useful, especially for beginners.  The only two extra things that might be desired for this ritual are holy water and a wand; both are good to have, but neither are strictly necessary.  The holy water can be used as a preliminary ablution, while the wand is good for tracing a circle and conjuring the presence of the angels generally, but the holy water can be omitted if desired and the wand can be replaced by using the index finger (or the index and middle finger together, if desired) of the dominant hand.  Incense of a purifying and uplifting nature, especially frankincense, may be burned, but it’s absolutely not required for this.  This ritual may be done at any time as necessary or desired, and though it can be done anywhere, it’s best done in a quiet and safe place.

  1. Take a moment to relax and breathe deeply a few times.
  2. Stand to face the East.
  3. If desired, cleanse yourself with some holy water.  You can wipe your forehead and hands, you can make the small three Signs of the Cross on the forehead and lips and heart with the thumb, or you can make one large Sign of the Cross with the thumb and index finger and middle finger on your head, heart, and both shoulders (left to right or right to left, depending on whether you want to go with a Catholic Christian approach, or an Orthodox Christian or qabbalistic approach).
  4. Recite:

    You have cleansed me with hyssop, o Lord; you have washed me whiter than snow.

    O God, author of all good things!  Strengthen me that I may stand fast without fear through this dealing and work.  Enlighten me, oh Lord, so that my spiritual eye may be opened to see and know the works of your hand.

  5. Holding a wand in your dominant hand, or otherwise using the index finger of the dominant hand, trace a circle on the ground around you clockwise starting in the East.  While doing so, recite:

    In the name of God, the Holy, the Almighty, the Light, I consecrate this piece of ground for my defense, so that no evil spirit may have power to break these bounds prescribed here.  Amen.

  6. Conjure the seven planetary angels.  Recite:

    In the name of God, the Holy, the Almighty, the Light!  From the seven heavens above I conjure you, you strong and mighty angels of the seven planets.  Come forth, here to this place and now at this time: Tzaphqiel of Saturn, Tzadqiel of Jupiter, Kamael of Mars, Michael of the Sun, Haniel of Venus, Raphael of Mercury, and Gabriel of the Moon.  Come forth in answer to my call; be with me here, and fill this place with your presence!

    As you do so, visualize the presence of the angels appear around you or the symbols of their planets, starting from behind you to your right and appearing counter-clockwise, with Michael directly in front of you to the East.

  7. Conjure the four elemental angels.  Recite:

    In the name of God, the Holy, the Almighty, the Light!  From the four corners of the Earth I conjure you, you strong and mighty angels of the four elements.  Come forth, here to this place and now at this time: Michael of Fire, Uriel of Earth, Raphael of Air, and Gabriel of Water.  Come forth in answer to my call; be with me here, and fill this place with your presence!

    As you do so, visualize the presence of the angels appear around you or the symbols of their elements, starting in front of you and appearing clockwise, with Michael in the East in front of you, Uriel in the South to your right, Raphael in the West behind you, and Gabriel in the North to your left.  Visualize them a little closer to you and a little below the planetary angels, who stand behind them and a little above them.

  8. Recite:

    Tzaphqiel!  Tzadqiel!  Kamael!  Michael!  Haniel!  Raphael!  Gabriel!
    Michael!  Uriel!  Raphael!  Gabriel!

    Oh you blessed angels gathered, let no spirit nor ill intent nor any scourge of man bring harm to me.  Cleanse now the sphere of this magician; cleanse my body, my soul, my spirit, and my mind of all defilement, all impurity, and all filth.  Let no evil spirit nor pollution nor leech nor any unclean thing here remain.

    Lord, your will be done on Earth as it is in Heaven.  Make clean my heart within me, and take not your holy spirit from me.

    Amen.

  9. Let yourself become purified with the power and presence of the angels conjured around you.  Feel them washing you with their light and their power, permeating you and passing through you in all directions to remove from you all pollution, harm, and any and every baneful influence.  Stay in this state as long as desired.
  10. Release the spirits. Recite:

    O Lord, I thank you for the hearing of my prayer, and I thank you for having permitted your angels to appear unto me.

    O you angels of the seven planets and you angels of the four elements, I thank you for your presence.  You have come as I have called, and you have aided me as I have asked.  As you have come in peace, so now go in power.

    Amen.

  11. If desired, untrace the circle drawn on the ground with the same implement as before (wand or finger) in a counterclockwise direction, again starting in the East.  Whether or not the circle is untraced, when ready to leave, simply step out of the circle, preferably stepping forward towards the East.

With that specific arrangement of angels of the planets and elements around you, what you’re doing is essentially recreating the arrangement of angels on the Table of Practice used in the Rufus Opus-specific variant of the Trithemian conjuration ritual.  In this case, the angels present aren’t being used to set up a conjuration of the self or anything like that, but rather instead used as a kind of cosmological arrangement of powers upon the magician and their sphere.  It’s a subtle thing, but an important one; again, this ties into the subtle conditioning of banishing to prepare the magician for bigger and better things to come, as well as training the magician in the tools, arrangements, organization, and ultimate cosmology of the practices they’ll later engage in.

So, that’s it.  A simple and straightforward approach to using the planetary and elemental angels for purifying the sphere of the magician with all their powers at once in a balanced, efficient, and effective way.  Are there variants?  Of course!  For instance, the original format of the ritual called on the four elemental kings of the Earth itself: Oriens of the East, Paimon of the West, Egyn of the North, and Amaymon of the South.  If you’re comfortable working with these entities, then by all means, use them!  For those who prefer an angel-only approach, use the four archangel names instead.  There’s good logic for calling on the kings rather than the archangels, especially in that they’re a lot closer to us as incarnate beings than the angels are or ever have been, and so can be called on instead for a better and more incarnation-specific way to purge the sphere of unhelpful or harmful influences.  However, I still prefer to call on the angels for my own reasons.

In addition to calling on the seven planetary angels and the four elemental angels (or kings), you can also call on the twelve zodiacal angels as well: Malkhidael of Aries, Asmodel of Taurus, Ambriel of Gemini, Muriel of Cancer, Verkhiel of Leo, Hamaliel of Virgo, Zuriel of Libra, Barbiel of Scorpio, Adnokhiel of Sagittarius, Hanael of Capricorn, Kambriel of Aquarius, and Barkhiel of Pisces.  This, again, is a cosmological influence from my own, bigger Table of Practice that I personally use nowadays; you’d arrange them so that Malkhidael is aligned to the East, along with Michael of the Sun and Michael (or Oriens) of Fire, and go counterclockwise from there.  You’d conjure them before the planetary angels, using similar language.  However, this is overkill, in my opinion; what’s really necessary are the seven planetary angels and the four elemental archangels/kings.
And there you have it!  A clean ritual for a clean spirit.  What about you?  What sorts of banishing rituals do you use, dear reader?  Do you stick to more physical cleansings and baths, do you take a ritual-centric approach to ritual and spiritual purity, or do you use both?  What techniques, tips, or tricks might you be willing to share?  Feel free to share in the comments!

On Fitting Rituals Together

Most of the posts I write are written in one fell swoop, more or less, but on occasion, I’ll save something as a draft to finish later, especially if I feel like I don’t have enough information yet or if an idea hasn’t come through clearly.  The thing about these drafts is that they’ll either be finished in a few days after some more research and thinking it through, or it’ll get shelved indefinitely until I remember that I have drafts backed up waiting for another look.  I have more than a few such drafts from my blog-quiet Year in White, and a few more from before that, that I never really bothered to complete or, if they were complete, publish for one reason or another.

Recently, I went through my drafts and found a post on a PGM conjuration ritual, PGM IV.930—1114, which had a bunch of notes and comments ready for review, that I hadn’t previously touched since June 2014 (jeez).  I decided to pick that one to see where I was, and while it was mostly complete, it had plenty of room for expansion.  I decided to finish out that post, take a deeper look at the source material with a slightly more trained eye than I had before, and finally put it up; seeing how I’ve been on a roll with taking all the old prayers and rituals I’ve posted over the years and putting them into finalized, polished, published pages on this blog (which you can view using the updated navbar at the top of the site), I decided to forego the post and just put out the page.  Thus, if you’re interested, take a look at my write-up on PGM IV.930—1114, the Conjuration of Light under Darkness (under Occult → Classical Hermetic Rituals, with the rest of the PGM/PDM/Coptic stuff).

It’s a pretty nifty ritual, if I do say so myself; it’s a straight-up conjuration of the god Horus Harpocrates, and it bears a huge number of parallels to a proper conjuration ritual in the Solomonic tradition that arose after the PGM period, including prayers of compulsion and formal ritual closings.  One of the more fascinating parts of it is that, instead of performing the ritual on an altar, it uses a sort of anti-altar: a lamp held above the ground on the intersection of two ropes suspended from the ceiling of a room.  Reading deeper into the ritual and Betz’s notes on the source text, the ritual as recorded in the PGM is actually a combination of several earlier rituals: a prayer for divine alliance with a deity, a lamp divination ritual, and a conjuration of a god.  The fact that there are some parts of the ritual that seem duplicated or don’t read as a single flow of a ritual written in one go indicates that it is, indeed, cobbled together, but it also feels somehow familiar to later texts like the Key of Solomon in that same not-quite-jarring, not-quite-disharmonic sense.  It still works, though you can clearly see the distinct parts that make up the whole.

A few days back, Scott Stenwick over at Augoeides wrote a post titled The Template Works for Everything, which I encourage you to read.  He starts out by packing quite the punch:

One of the best things about modular ritual templates is how versatile and effective they are for all different kinds of workings. If there’s a “magical secret” out there, how to put the various rituals and forms together into a coherent operation is probably it. Many published books on magick include instructions on how to do the Lesser Ritual of the Pentagram. Some include the Lesser Ritual of the Hexagram. Some include the Middle Pillar. And so forth. But there’s little instruction on what to do with them aside from recommendations that you practice them daily. …

At any rate, what I found when I published Mastering the Mystical Heptarchy is that nobody else publishes that stuff, either. I was told time and again how useful my book was because it laid out the whole structure of a ceremonial operation including the basic components that go into actually getting stuff done. I’ve gone ahead and published the whole magical and mystical series here on Augoiedes for precisely that reason. We really don’t need any more occult books that teach the Lesser Ritual of the Pentagram and then don’t really even tell you what it’s for or what it’s supposed to do.

Stenwick talks a lot more about his operant field theory of magic over on his blog, which should be damn-near mandatory for anyone in a Thelemic or Golden Dawn system of magic to read.  Suffice it here to say that Stenwick puts into no uncertain terms that there are certain components for ritual magic—for any kind of magic within a coherent system—that plug into each other in a modular fashion, and by swapping out certain parts as needed according to a particular template of ritual, you can get anywhere you need to go.

The fact that he put this idea into such bald, direct terms shocked me, because it makes so much sense and I wish I had written about it sooner myself.  He’s absolutely right: every tradition of magic has its own kind of template, and builds rituals up according to that template from smaller actions and rituals.  No matter what it is you’re trying to do, no matter what system you’re using, every complete ritual is a machine built from parts that fit together in a more-or-less cohesive whole, and by swapping those parts out as needed, you get a different ritual as needed.  If it seems like there’s something missing, it’s because there is, and you’re not using all the parts you should.

Yes, rituals that are complete unto themselves from the PGM or any number of grimoires of your choosing are a dime a dozen, but consider: those are snapshots, isolated incidents from within a tradition.  If you actually study the tradition from which such an instance of ritual comes, you’d get a more complete view of the preliminary stuff that would be expected to happen before it, the concluding stuff that would be expected to happen after it, how that ritual can be used as a part of an even larger ritual, and (if you’re exceptionally skilled, and for particular rituals) how to break down a ritual into its constituent parts and repurposed for other rituals.

As an example, consider Rufus Opus‘ now-discontinued Red Work series of courses.  I used to half-joke that he was a one-trick pony and that the only proper ritual he taught in his courses was his version of the Trithemian conjuration ritual, because he did.  Heck, he even wrote a whole book on planetary magic, Seven Spheres, with that being the only real ritual.  It’s true, but that’s the whole point of the system of magic he teaches.  His angelic banishing ritual he teaches, the first actual ritual in the text that isn’t making holy water or learning how to meditate, is just a Trithemian conjuration ritual that substitutes a full charge of conjuration with a half-charge that invokes the angels only so far as they banish one’s sphere; his conjuration of a genius loci is a pared-down version of the Trithemian ritual with a charge of conjuration modified specifically for a spirit of the land; his conjuration of one’s natal genius is almost identical to any other angelic use of the Trithemian ritual with the exception of a heavily-modified charge of conjuration; all the conjurations of the elemental and planetary angels are virtually identical except for the time of conjuration, the name of God used in the charge of conjuration, and the name of the angel being conjured.  Rufus Opus got the modularization of the Trithemian ritual down to a science well beyond its original purpose for conjuring the seven planetary angels, even down to adapting parts of it for his own take on goetic conjurations of demons.  When viewed from a naive perspective, sure, Rufus Opus may only have taught one ritual, but what he was really teaching was a framework, a template, a process of ritual and how to adapt that process to any particular need, just not in explicit terms.

On the other end of the spectrum, consider a text like the Arbatel.  This is a text that teaches about a system of magic, including some of the major spirits and types thereof in the system and what they do, but the text gives you next to nothing in the way of a ritual template; while it provides some prayers and suggestions for working with the spirits it discusses in its aphorisms, the text largely assumes either that you already have a framework of ritual you’re comfortable with, or that you’re spiritually developed enough and suited to the work that one will be revealed unto you.  Those who can read between the lines can divine something resembling a framework, vague as it might be, like I have on this blog before, but it’s just as likely (and just as well) that an experienced magician can take the information of the Arbatel, look at a framework of ritual they already know works, and plug in the few parts that the Arbatel provides to get as much out of it as one can get out of a fully detailed text like the Key of Solomon or Grimoirium Verum.

Now take a look again at PGM IV.930—1114.  It’s apparent that this ritual is composed of parts that were, at some point by some author, cobbled together from earlier rituals written by earlier authors that just so happened to fill the needs of that later author for a coherent purpose, combining the prayers, tools, and processes from each into a single whole ritual.  That magician had a good grasp of what he needed, and tried to keep as true as he could to the parts of the ritual without sacrificing any one benefit for the whole thing.  He had a framework for ritual that would match with that of any Renaissance Solomonic conjurer, and he used whatever parts at his disposal to come up with a complete whole.  Can the ritual be augmented with other preliminary work, or concluded or continued with other rituals?  You bet!  The author even included a part for further extending one aspect of the ritual, which is unfortunately lost in the source material, but not only is the possibility there, it’s a certainty that it’s there.

This is why it’s important for magicians to study the small, routine stuff like simple energy work, basic prayers, attunement and banishing acts, and other simple rituals.  While they all have importance on their own for their own sake, it’s not always said how profoundly important they really are as framing rituals or other ritual components in a wider system of magic.  These small building blocks are used to build larger rituals, and without having a solid grasp of the small parts, it makes having a solid grasp of the larger whole all the more difficult.  It’s not just that the smaller stuff produces a firmer foundation than might otherwise be achieved for later works, but it’s that each part must be able to be carried out smoothly and powerfully so that when they’re incorporated as parts in a larger ritual, the whole shebang is smooth and powerful in a way that treating it as a single unit unto itself wouldn’t be able to achieve.  Every ritual isn’t a single note, it’s a harmonic symphony unto itself, and each part is a movement that must flow from one to the next.

Every tradition has its process and framework, from Russian Orthodox ceremonies to Cuban Orisha ceremonies, and if you pay attention, you can easily pick up on the structure of how things flow, what should come next, what can be changed, what should stay the same, what can be considered an indivisible part, what can be broken down into smaller parts, what can be modified or tweaked to come up with a whole new part, and how to put parts together.  Every system of ritual work has a template, and as Stenwick says, “the template works”.

On Light in the Darkness of the Home

Winter is rough.  Sure, some people like it, but even for those who do, it’s not the easiest season to survive.  Full of short days and long nights and temperatures lower than high school students’ ages, it gets pretty bleak at the best of times, and downright deadly when it gets really bad.  I know of several people whose houses don’t have heat due to shoddy contractor work or slummy sleazy landlords, not to mention other friends who’ve gotten into accidents from driving on icy roads.  Historically, winter is the whole point of having a giant harvest season, because if you didn’t put in the work earlier in the year, you were setting yourself up for starvation and death.  Hell, even in George R. R. Martin’s A Song of Ice and Fire series, the phrase “winter is coming” is famous and ominous at the same time, and for good reason.  All told, winter isn’t exactly the gentlest of times.

This isn’t just a mere weather-based inconvenience thing, either.  In the winter, the Sun is so weak so as to be close to death or is only freshly reborn, far from being king over all during his summer solstice height.  Plants in general die or go into stasis and animals hibernate, depriving the world of motion and activity to keep things flowing properly.  The cold itself saps life away, and buries everything in a locked-down sense of malaise.  Even sound loses its echo after a snowfall, leaving words themselves drained of any power you put into them.  The long nights induce depression in those who are seasonally affected, and can even bring down the brightest of moods in those normally manic.  The unseelie court wields power, for those who’re into faerie lore; the strict Holly King rules.  We’re having to build ourselves up from scratch while living on so little.

It’s during this season that having Light in the home is most important, moreso than any other time of the year.  I’m not just talking about the usual Solar work, either, but I mean real, actual fire that you burn.  Whether it’s a fire in the hearth or a simple candle by your bedside, I’d urge you to follow through.  Keep the Light going, and it’ll make your life easier.

When I do a thorough house cleansing, like if someone’s having issues in their home due to spiritual malignancy or moving into a new place, one of the first things I do is I set up Light throughout the house.  I take a large white candle, either a pillar candle or a novena candle, and a number of white tealights, as many as there are rooms in the house.  After gathering them all together in the center of the home (central hearth, stove of the kitchen, whatever), with the large candle in the middle and the tealights around it, I inscribe or write on the symbols from the Key of Solomon (book II, chapter 12):

Characters for Consecrating Candles from the Key of Solomon

After this, I anoint each candle with holy oil, starting first with the large candle and going clockwise with all the other tealights.  I then light the large candle, and use my normal candle benediction, a slight variation on that of the Trithemius conjuration:

I conjure thee, oh 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 forthwith 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 them; through our Lord Jesus Christ. Amen.

From this central candle, I light each of the other candles in turn.  Once all the candles have been lit, I energetically link the primary candle to the smaller ones, so that the same blessing is set upon all of them at once.  Then, with all the tealights lit, I move them and set them in all of the rooms in the house, such that no matter where you are, you’re always within eyesight of one of these little flames.  This includes bathrooms, walk-in closets, sheds, and the like, so that literally every part of the property has light burning inside.  I leave the primary pillar candle at the center of the house, and return to it after moving all the tealights everywhere; there, I pray over it, and from it radiate Light and warmth and blessing throughout the entire place.  Whether it’s my own prayer of lightbringing or another prayer more focused on a particular problem at hand, by means of this central focus candle, I fill the entire house with the same prayer and the same oomph.  After this, I go through the house doing my thing, and leave all the candles to burn out on their own.  The remains are then collected together and disposed of respectfully.

This is a little ritual I developed on my own as part of a thorough house-cleansing and -blessing, as one of the first things I do.  Think about it: if a house is filled with gunk and filth, or if you have crusty crap stuck on your stove or sinks, you want to get rid of it.  However, some of the tougher gunk tends to be harder to remove, so what do you do?  You soak it in cleaning agent for a few minutes before actually scrubbing it off.  The candles set up above do a similar thing; the Light weakens any darkness and any filth that may have accumulated, so that when I go through and actually banish the place by suffumigations or prayer, the groundwork has already been established to weaken the filth and to further empower me as I go about my work.  In addition, the candles in each room act as a kind of warning-canary; if the flame of a particular candle gets weak, flickers a lot, or goes out on its own, then it’s a signal that there’s something especially rough in the vicinity of that particular candle.  If such a candle goes out, I relight it and pray over it specifically before re-linking it back to the focus candle in the home’s center; I focus on that room specifically before continuing on elsewhere, making sure it’s sufficiently emptied of gunk and filth before going on to another room.

That said, I’m also in the habit of just having a candle burning in the center of the house anyway all the time.  For me, it’s partially related to the small work I do with Hestia as overseer and mistress of the home, and the goddess of the hearth herself; with a fire burning under this goddess, it helps ensure my house and home and family that we always have fire to warm ourselves, power to strengthen ourselves, purity to cleanse ourselves, and protection to keep ourselves safe under her watch over the most sacred of all places, the οικος-domus-home.  In point of fact, for myself and my housemates, I’ve noticed our mental health levels decrease and malaise increase over time the longer we don’t have at least one fire going in the house; we tend to slack off, leave more messes behind us, and generally feel crappy.  This is essentially us starting to lose our own inner heat without an external heat to empower us; if we get too cool or go cold, we start on a slippery slope to nowhere good.  When spiritually-inclined friends come over, if we don’t have a candle burning, they tend to sleep rougher and with more active or disturbing dreams; sure, myself as houseowner may be used to it and shrug it off, but for people who’re used to their own levels of protection in their own environments of familiarity, it can be a jarring experience.

Keeping at least one fire burning, whether under the watchful eyes of Hestia or the Virgin Mary or God himself, in the home for the sake of the home is always something I’d recommend to everyone.  Heck, this would go for people traveling, too.  Whenever I’m in a new room I’m unaccustomed to sleeping in, especially hotels, I always bring a candle with me and keep it lit when I’m asleep.  Sure, the hotel may not exactly approve, but it’s something I prefer to do to bring some of that extra protection with me (in addition to the normal wards and protections I set up).  Some people insist on having a candle burning by their bedside no matter where they sleep; if I’m doing a particular working that demands light at all times, I’ll do this, too, but normally that’s just overkill for me when I keep my own stuff up and running.

Of course, never forget the usual warnings about keeping fires burning, especially unattended.  Make sure pets or children don’t reach them, make sure they’re stable enough to resist being knocked over, keep them enclosed, &c.  Don’t burn down your house for want of warmth, even if you do have a generous insurance plan.

Search Term Shoot Back, September 2014

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constructing a Lamen for Conjuration

Recently, I had someone ask me for help in creating a lamen for use with the Trithemian conjuration ritual.  While the original text doesn’t go into details about it, it says that “the pentacle may be either wrote on clean virgin parchment, or engraven on a square plate of silver and suspended from thy neck to the breast”.  In other words, the lamen used in conjuration is a type of pentacle or talisman worn, and this talisman is associated with the spirit to be conjured by writing the name and seal of the spirit upon the lamen.   It’s very similar to wearing the seal of the demon to be conjured according to the Lemegeton Goetia, so the idea is the same, though its execution is a little different.

For one, the lamen used in this conjuration has thirteen names of God written around the edge; I’ve explained these names in an earlier post.  Within the names of God is the name of the spirit, its seal, a hexagram, and at least four pentagrams.  The original form of the lamen, say for the angel Michael according to Trithemius and Fr. Rufus Opus, has it follow the general pattern:

Lamen of Michael, angelic governor of the Sun

Here, the name of the spirit is written twice, once in Hebrew (Celestial, in this case) outside and above the hexagram, and once in Roman script inside the hexagram with the seal, with four pentagrams surround the hexagram.  Why four?  It’s unclear, but we have a strong hint from Cornelius Agrippa (book IV, chapter 10) (emphasis mine)

Now the Lamen which is to be used to invoke any good spirit, you shall make after this maner; either in metal conformable, or in new wax, mixt with species and colours conformable: or it may be made in clean paper, with convenient colours: and and the outward form or figure thereof may be square, circular, or triangular, or of the like sort, according to the rule of the numbers: in which there must be written the divine names, as well the general names as the special. And in the centre of the Lamen, let there be drawn a character of six corners (Hexagonus); in the middle whereof, let there be written the name and character of the Star, or of the Spirit his governour, to whom the good spirit that is to be called is subject. And about this character, let there be placed so many characters of five corners (Pentagonus), as the spirits we would call together at once. And if we shall call onely one spirit, nevertheless there shall be made four Pentagones, wherein the name of the spirit or spirits, with their characters, is to be written. Now this table ought to be composed when the Moon in increasing, on those days and hours which then agree to the Spirit. And if we take a fortunate star herewith, it will be the better. Which Table being made in this manner, it is to be consecrated according to the rules above delivered.

So it seems like the spirit in the hexagram isn’t actually the spirit we conjure, but rather the ruler of the spirit.  So, if we were to call upon Nakhiel, the intelligence of the Sun, we still have Michael’s name and seal in the hexagram and the name and seal of Nakhiel in all four pentagrams.  If we were to call upon the intelligence Nakhiel, spirit Sorath, and three angels from the choir of Virtues, we’d have five pentagrams around the hexagram, each with a different name and seal according to the spirits we summon.  Considering the size of the lamen, this gets way too complicated way too fast.  It’s easier to simply deal with the spirit ruling over the sphere we’re coming in contact with and have them in the conjuration to bring the other spirits we wish to commune with.  For some reason, though, there should always be at least four pentagrams.  Why?  It’s never really said, but the number four has plenty of oomph in it, so maybe it’s just a numerological thing; it’s unclear.

So why do we have the name of the spirit both in Hebrew and in Roman outside and inside the hexagram?  It’s never really said, and both I and Donald Tyson (who published an updated version of Agrippa’s Books of Occult Philosophy with notes and commentary) think this is an error, or at least unnecessary duplication.  In either case, the name should be the same no matter what script you use.  If one uses Hebrew on the outside and Roman on the inside, the names should accord given the writing system they’re written in, only using Roman script inside the hexagram and some other script outside.  I think they should be different scripts, so if the script used originally for the spirit was Roman, you might consider the use of Theban script outside the hexagram.  It gets real crazy real fast, admittedly.

Because of the confusion with the designs, between the number of pentagrams to use and what names should go where and written in which writing system, I decided to come up with my own version of the lamen, based more on Solomonic and Goetic practice.  This was a while back, and I wrote a post about it before, but my versions have worked fine and clear for me.  For example, contrast the following lamen of Michael to the prior one:

Lamen of Michael, angelic governor of the Sun

The differences between this lamen style and the Trithemian one aren’t that many, really, but they’re important:

  • The name of the spirit is written in another ring around a central circle using only one language most appropriate for the spirit
  • Always use six pentagrams around the arms of the hexagrams, points facing outward.
  • No Romanization of the spirit’s name.
  • Center hexagram is embiggened and centered in the central circle.
  • Godnames rotated 90° so that El is aligned at the top.

To reduce confusion, I only write the name of the spirit once around the hexagram and pentagrams, using the inside of the hexagram for the spirit itself and leaving the pentagrams blank.

One thing that can be clearly deduced from Agrippa and Trithemius is how to make the lamen.  For timing, the lamens are to be made while the Moon is waxing in a planetary day and hour appropriate to the spirit.  Thus, lamens for spirits of the Sun should be made on Sundays in an hour of the Sun, those of Mars should be made on Tuesdays in an hour of Mars, and so forth; this is pretty simple, and fairly basic as far as talismanic creation goes.  As for materials, this is where you can really go crazy; I use heavy fancy résumé paper, color the border with gold leaf, and color the insides of the stars and hexagrams according to that planet’s associated colors per the Golden Dawn color rules.

New Lamen Collection

I use simple circles for my lamen designs, though I’ve made other sets before that use different polygons whose number of sides accord with the numbers of the planets, e.g. a triangle for Saturn, a pentagon for Mars, and a nonagon for the Moon.  I use a circular shape since I have a circular wooden picture frame I modified to act as a lamen holder, but having your lamens be punched with a hole in the top is also totally workable.  Instead of paper, you might use parchment, or you might go really fancy and use colored wax made with essential oils of herbs associated with the planet, or go all out and make silver, gold, or other metallic lamens that accord with the planet.  While this isn’t strictly necessary (I haven’t had problems using even plain uncolored copy paper lamens), it’ll help over time to strengthen the contact between you and the spirit, but so would putting more effort with a simpler construction.  Of course, if the spirit isn’t planetary or doesn’t really care, you can use whatever method you want for making the lamen so long as it works for the spirit.

So what about the seals inside the hexagrams themselves?  It’s easy to find seals for Lemegeton goetic demons or the angels of the planets, but what about the seals for some arbitrary spirit?  It can get awkward, I admit, if you only have a name and no seal.  One route you can go by is using some sort of sigil generator to make a seal for the spirit based on its name; if the name is in Hebrew, you’d use the Golden Dawn Rosy Cross sigil wheel, and if it’s in Greek, you might try my own sigil wheel for the Greek alphabet based on stoicheiometric principles.  If the spirit is associated with a particular planet, you might use the qamea (magic square) of that planet to generate the names, which is how Agrippa gets his seals for the planetary intelligences and spirits (book II, chapter 22).  If you have any familiarity with modern magic techniques, you might make a simple sigil based on the letters themselves a la chaos magic.  Alternatively, you might not use any seal for the spirit at all, but actually ask for a seal directly from the spirit themselves; this is my approach to them, and how I got my seals for the elemental archangels.

Don’t forget that, despite their role in conjuration, lamens are simply talismans, and should be made according to the same rules and upheld to the same maintenance you’d use for other talismans.  These talismans will help link you to the spirit and its sphere to aid in conjuration, communion, and communication, and so should be made with that spirit and sphere in mind.  Although it’s traditional to wear the lamen in conjuration, I’ve seen some magicians (including Fr. Rufus Opus in his more modern style of conjuration) just use a metal talisman placed on the Table of Practice itself, so you still have freedom to experiment here.  Make the lamen with the spirit you want to communicate with in mind, following a simple premade layout for names and seals, and you’ll be good to go.  You might want to wear it, place it on the conjuration circle itself under the scrying medium, or simply set a candle atop it; so long as you use the lamen, you’ll be bringing the spirit down for conjuration.

Upcoming Classes at Sticks and Stones!

After a long while of not having classes at Sticks and Stones, the local new age/earth-based spirituality store I do readings at, the lovely owners and I finally came up with a few classes and workshops for me to teach through the rest of 2013.   After all, being one of the few ceremonial magicians in the area, I’ve got a lot of experience and knowledge under my belt (though by no means enough) to share around with folks willing enough to hear me out and pay a small-but-reasonable fee.  With that in mind, here’s my teaching schedule for the first half of 2013.  All the classes will be on Sunday afternoons.

Greek Alphabet Divination ($30), Sunday 9/29, 2pm ~ 4:30pm
Alphabets and letters have always been held as magical tools and powers in their own right, and have been used as a form of divination in countless cultures.  Much like the Nordic runes, the ancient Greeks had their own method of letter-based divination or “grammatomancy”, where each letter has a particular oracular meaning.  When combined with the other astrological and magical meanings that the Greek alphabet has gained over the centuries, this can become a powerful divination and magical tool indeed!  Join yours truly in discussing the origins, development, and use of the Greek alphabet for easy-to-use divination and magic.  A copy of his first 60pp. publication, “De Grammatomanteia”, is included with the course for reference and study.  No prior knowledge is necessary, though a familiarity with the basics of divination and magical ideas would be helpful.

Introduction to the Headless Rite ($30), Sunday 10/13, 2pm ~ 4:30pm
Written 2000 years ago in Egypt, the powerful ritual known as the Headless Rite has been used for exorcism by mages in the Mediterranean, knowledge and conversation of the higher Self by Samuel MacGregor Mathers and Aleister Crowley, and empowerment over harmful forces by countless other magicians.  Join yours truly in discussing the origins, development, and use of this ritual as he shows participants how and where to use the ritual to get the most out of it, both in the physical and the astral.  No prior knowledge is necessary, but a desire for ultimate cosmic power would be appreciated.

Basic Magical Tools and Supplies ($15), Sunday 11/3, 2pm ~ 4pm
Magic can be seen as the use of higher forces to attain lower ends or vice versa, and has been practiced differently by countless traditions, groups, lodges, and people across the ages.  That said, you don’t need to be a Wiccan to use an athame or a Christian to use holy oil!  Some magical supplies can be made, created, or adapted for any practitioner of magic for fantastic results.  Join Sam Block to discuss what forms magical tools can take, how to create basic tools and supplies, and methods to augment and empower yourself with everyday blessings and items you wouldn’t otherwise consider magical.  No prior knowledge is necessary.

Thinking With Planets ($15), Sunday 11/10, 2pm ~ 3:30pm
A lot of modern magical traditions focus on using the four elements of Fire, Air, Water, and Earth, occasionally with the fifth element of Spirit, as the primary or only forces of their work.  However, even a few hundred years ago, magicians of all kinds used another set of forces: the planets!  With the powers of Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon, magicians were able to accomplish a lot more a lot faster, including directly affecting the elements themselves.  Join yours truly to learn how to introduce the use of the planets into your own work, basic magical timing, and how to connect the planets to the elements and vice versa.  No prior knowledge is necessary.

Introduction to Angelic Conjuration ($30), Sunday 12/8, 2pm ~ 4:30pm
When you hear about “conjuration”, do you think of pompous magicians in ruined castles wielding swords and hurling imperious threats at misunderstood spirits bound in arcane circles?  Then stop by with yours truly and learn the truth about ceremonial magic’s most famous type of ritual!  He will go over how conjuration really works, its history and roots in shamanic practices, proper conjuration etiquette, and a complete and easy introduction to conjuring and chatting with angels.  With little more than a circle and a glass of water, you too can start a magical practice with some of the most powerful and easily accessible forces in the cosmos!  Some knowledge of planets and spirits in the Western Mystery Tradition would be appreciated.

Dear readers, you have a good idea of what I know, do, and write about.  If you were (or are) able to stop by for a class or two, what other classes would you like to see taught?  I’m planning my two-day geomancy class for sometime early in 2014, but I also have a few other ideas.  What might you think would go well for a broadly introductory or basic topic for workshops?