Archive for the ‘archangel’ Tag
Greetings Angel Lovers!
Bernini’s “The Ecstasy of St. Teresa”
A rather interesting (and likely controversial) subject has come up on my Solomonic Group at Yahoo, and I couldn’t resist sharing it with you here. I think the title of this blog really says it all, so I’ll just get right into the posts. First, here is the question that was asked on the group:
I am a married father of four who is aged in his fifties.
I am also a theology student and a school teacher.
Two years ago I was studying the Old Testament and noticed how Solomon and David both had many wives. This made my very curious and also quite envious.
Because at that time my marriage was lacking intimacy, and so out of desperation I prayed to God for a concubine or a second wife.
I didn’t think much of it, but about two weeks later a spiritual entity connected with me in an intimate way. This has conintued regularly for the last two years. It honestly feels like God has answered my prayer.
I did read somewhere that monks experiences similar types of connections with angels. Has this sort of phenomenon ever been reported before? Do you think that the biblical descriptions of Solomon and David having many wives may have been alluding to spiritual or angelic wives and concubines?
I find it rather intersting that – given this person’s particular sub-culture, which would not tolerate adultery or polyamory - he was able to find a spiritual solution to his problem. That aside, I decided to answer his specific questions:
Ok, first to answer your question about the prophets and their multiple wives: no, that was not an allusion to them having spiritual wives. They in fact had multiple physical wives and concubines. It is still practiced, in various ways and to various degrees, in many cultures around the world.
As for your other question:
Are you kidding?? Angels are all *about* the sex, man!
(NOTE for those outside the US: The phrase “…all *about* the…” is an American idiom that basically means “like it a lot.”)
Occult and religious lore is chock-full of spiritual beings mating with humans. Stories of Succubi and Fairies producing offspring with human partners abound – including Lilith (who, in the form of the Queen of Sheba, is said to have indeed slept with Solomon). Some Jewish funerary rites are intended to banish all the deceased “demon children” who might otherwise appear at the funeral to demand their inheritance.
Pagan Gods – who are basically the same species of being as Angels – seem to have taken mortal mates on a regular basis – hence the existence of Demigods (half-human, half god) like Hercules and Perseus.
Also note the “Sons of God” described in Genesis, who descended to Earth and traded the secrets of heaven in exchange for sexual favors. This is an extension of the above Pagan concept – as the Bible offers this as the explanation for superhuman heroes and the “Nephilim” or giants. God supposedly flooded the world to get rid of them. (Though it wasn’t entirely successful, as Noah was rumored to be one of these offspring – effectively making *all* of us part-Angel today.)
Biblical legend also suggests that Eve mated with Satan to give birth to Cain.
And don’t forget Dee and Kelley’s (in)famous wife-swapping episode, which they undertook at the direction of their angelic contacts. (Though they didn’t mate with the Angels themselves, it was still the Angels who showed an interest in human sexual activity.)
Shamanic vocations often involve the shaman obtaining a “spiritual spouse” – literally marrying his or her Patron Deity to establish a life-long relationship.
An example of this is found in the Book of Abramelin – my own preferred grimoire – which promises “Knowledge” of one’s Holy Guardian Angel. This is an archaic term for “having intimacy with.” (Such as the Biblical term “He ‘knew’ his wife.”)
My own Guardian Angel has most certainly been my spiritual wife – and one of my earlier and most intense experiences with her was an extremely sexually charged encounter. Plus, once she was bound to me physically, she spent some months ravenously seeking out sexual and other physically pleasurable experiences. (It seemed to be part of her adjusting to suddenly having access to physical sensation.)
On that same note, there are many religio-magickal operations in which a divine being is called into the body of a human host in order to perform a sexual act with either a Priest or Priestess alone, or with one who has also drawn down a divine being. Such as the Wiccan Great Rite – where the High Priest and High Priestess become vessels for the God and Goddess to physically mate.
Plus there are several grimoiric spells intended to evoke beautiful spirits for the express purpose of having sex with them.
The examples could go on and on – this is a theme that permeates Western religion, mysticism and occultism. I have a feeling Jake [Stratton-Kent] will also respond to this, with many examples of magickal practices and operations that involve sexual contact with spiritual beings.
And Jake did, indeed, respond as well:
happy to oblige
well an obvious road sign is the Comte de Gabalis:
big influence on some published and manuscript grimoires.
Also the close relations of Lamiae (such as Lilith/Sheeba) and the Sibyl or sibyls is central to our magical traditions. Consider too the narrow line between ‘angels’ and ‘demons’.
From there to the Testament of Solomon, and gendered spirits at the root of Solomonic magic, despite later appearances/assumptions, places the theme pretty centrally.
This is why I love the Solomonic Group. So often, people get real touchy and defensive whenever sex and spirituality are mentioned in the same breath.
There certainly are groups out there that make use of sex and magick to abuse young naive aspirants. (See, for example, the “Theocratic Unity” group run by the Horos couple in the early 1900s.)
Yet, as we can see in the above examples, sex has been an intimate (pun intended) aspect of Western occultism for a very long time. And it goes beyond the usual subject of “sex magick.” Shamans, priests and wizards have been marrying themselves off to (that is to say, intimately bonding with) spiritual entities in order to learn occult secrets since the earliest tribal shamanisms.
UPDATE: A member of the Solomonic Group asked me a good question about the Holy Guardian Angel and the subject of physical sensation. I’ll share that question and my answer here with you as well:
> I had thought the Holy Guardian Angel was part of the transcendence of the
> flesh and its desires often associated with the Judaeo-Christian tradition.
> Aaron, may I ask why an angel of that class would want to enjoy sexual and
> physical experiences? I thought they are supposed to come from a realm
> where such needs have been transcended?
I feel the reason is *because* they come from such a transcendent realm. You take such a being from a place where there is no such thing as sensory input, then suddenly thrust them into a human host with full access to such alien sensations as physical pleasure (and, for that matter, pain), and I think it would be quite natural to want to explore and learn about these new things. Add to that the fact that they have not spent a lifetime learning how to regulate such desires, and it can result in behavior similar to an addict seeking out a fix. lol
I suspect this is the kernel of truth behind the stories of the Watchers and other divinities who were willing to trade all the secrets of heaven with mortals in exchange for sex. While “in the flesh”, the Watchers were willing to chance the Eternal Punishment of God for just a few hours of intense physical pleasure.
For a good visual example, check out the movie “Michael” starring John Travolta in the title role.
Of course, this state was only temporary for my Guardian Angel. Over time she seemed to adapt to her new state of being bound to a physical body, and the intensity of the experience finally balanced out. After that is when she got down to the business of training me – but she certainly had a much better understanding of what it is like to live down here, which was important for the relationship to grow.
Witch and Devil – Jos A Smith (From “Witches” by Erica Jong , 1981)
So the Ceremonial Magick course is over until the fall. I’m *very* proud of all my students, as we seemed to have a pretty powerful and synched group of people by the end of it all. :) It was awesome seeing you guys go from the very basics (this is the Tree of Life… this is the Hebrew alphabet…) all the way to consecrating talismans and finally calling down angels. And several of us will definitely be doing more work together in the future.
I am heartened to learn that everyone seems to have gotten something worthwhile from the Jupiter talismans we consecrated last week. Given that I had simplified a few things for the sake of the class and time restrictions, I was prepared to be satisfied just to have shown you how to do that kind of work. I think the fact that those talismans appear to have brought real results for each student (and all within a single week, no less) says a lot of good things about you guys.
As for yesterday’s evocation of Gabriel: WOW what an experience! The last time we did this, the class just had a nice skrying session with Gabriel. That is not to say it wasn’t a powerful and moving experience, but this time around was especially intense for everyone. I suspect it had much to do with the fact that Carrie and I made sure more of the students took an active role in the invocations – where the previous group had been more content to just let me and Carrie do the rituals. So this time, the students were much less passive observers.
Some present experienced a kind of waking “sleep paralysis” coupled with a rush of images that will take some time and meditation to decipher. All very Lunar. Others were taken on astral journeys into the sphere of Yesod. And then, even I was shocked when Gabriel *physically* stepped in and kicked some ass. lol That, my friends, is REAL magick.
I’m no stranger to being “ridden” by angels, but I certainly wasn’t expecting it to happen during a class like that. To be honest, Carrie is usually the one more likely to be ridden. Regardless, I’m sure everyone benefited from the experience. :) I hope you will all stay in touch with me and let me know what unfolds for each of you over the coming days, weeks or months.
To everyone who couldn’t attend the course this round, we will be doing it all over again in the fall. Plus, for those of you who are long distance, we are still working on converting the classes into a Skype format so we can include you as well. :) Stay tuned!
Greetings Theurgists! (That is, Invokers of Angels and Gods)
I’m back from my trip to North Carolina, and getting caught up on my email, forums, blogs, etc, etc. During the catch-up process, I found that someone had posted an interesting question to my Solomonic forum. You can read it below, but in short it asks if there is really a difference between Pagan Gods and Angels, and how the answer to that might impact how one works with either. I felt you guys might find my answer of interest:
— In firstname.lastname@example.org, “Priest of Iset” wrote:
I was just re-reading “Secrets of the Magickal Grimoires” to brush up on some basic skills and came across a statement in the book that I didn’t really pay attention to during my first reading and I was wondering if someone could elaborate a little more on this. Here is the page number and chapter. Ch.8 pg.241. It says, quote: “Theurgy literally means to ‘work with gods’, who are technically one and the same with angels.”
Upon reading this I was a little confused; does this mean that angels and gods are in the same hierarchy or does it mean that their functions and offices are the same. If either is correct, does this mean that you can build relationships with gods and goddesses in place of angels and get the same benefit? I am very open to opinions and interpretations.
Yes, Angels and Gods are essentially the same species of creature. “Angel” simply means “Messenger”, and they represent the same class of beings that were messengers, servitors, viziers, etc to ruling Gods in pagan pantheons. [I also should have added: Even in the Old Testament the angels were referred to as the "Sons of God", which mirrors other groups of Pagan Gods who were considered the "Sons of" or "Children of" a particular ruling Deity.]
Historically, many Angels descend directly from Gods. Michael (or more archaically: Mikhal) was an epithet of the Canaanite God of War and Plague Reshef. Reshef, in turn, migrated to Palestine from Mesopotamia, where we find him named Nergal – Lord of the Underworld and God of War and Plague.
Raphael has close connections to Hermes and Mercury. In their most ancient forms, Hermes and Mercury were closely associated with the underworld and sickness – and were therefore appealed to for healing. The occult symbolism of Raphael is undoubtedly Mercurial, but he is in fact the Healer of God.
In the Celtic lands, where the old Catholic Church was relatively “kinder and gentler” than it was in Europe, a great number of local Pagan deities became Saints and Archangels. Often, churches were built right on top of existing holy sites, and folks just went right on worshiping the God or Goddess (now called “Saint Whoever”) connected to that site.
Grab a copy of Gustav Davidson’s “A Dictionary of Angels” and read through the entries. You will quickly see how many Angels can be traced to older pagan deities.
Also, in practice, the methods of working with an Angel are no different than those for working with a God. Enter any Catholic or Orthodox Church in the world, and you will see several beautiful examples of altars to Saints (who include such as St. Michael, St. Raphael, St. Gabriel, etc). Those altars – that is the manner of making them – date back to altars for such deities as Zeus, Hermes, Aphrodite, Isis, Osiris, Ammon, etc, etc, etc.
Likewise, the folk methods by which families set up household shrines to Saints and Archangels date right back to ancient methods by which household shrines were established for local Gods.
Along those same lines, the methods of working with Angels in the Solomonic tradition can be traced back (in part) to the methods used by the ancient Sabians to invoke Gods like Marduk, Sin, Ishtar, Nebo, Shamash, etc. Their methods were the basis of the Arabic Picatrix, which in turn became foundational to the European grimoire tradition.
And speaking of foundations of the grimoire tradition, the Greek Magical Papyri are another great example. Those spells are chock full of invocations to various Egyptian Gods, whose format were then adopted by the Solomonic mages to invoke their Angels and Archangels.
In the Medieval and Renaissance times, it was not uncommon for magickal literature to mention “the God Michael” or “the God Gabriel” right along side of “the God Hermes” and “the God Helios”, etc. I believe you can read more about this (with quoted examples, of course) in “The Golden Dawn Journal: Book II.” I’ll have to find the name of the exact essay.
[Another important point to add here: the Judeo-Christiain hierarchies of Angels include the "Elohim" or "Dominations" - who were regarded as composed of the National Gods of all nations - basically suggesting that *all* Pagan Gods were in fact Archangels and Angels all along. On the other side of the same coin, many branches of Christianity believe that all Pagan Gods were/are in fact fallen Angels. As an example of the latter, look at the Goetia. There we find 72 "fallen angels", many of whom trace back to Pagan Gods.]
So, as you can see, there is a pretty smooth transition in history from “God” to “Angel” – but they are essentially the same creature. The concept that they are somehow different is attached entirely to the erroneous concept that Judeo-Christianity is somehow “original” and “different” from the religions that preceded them. It is equally attached to the fallacy that Judaism, Christianity and Islam are “monotheistic.” All complete bullocks, of course.
Greetings Golden Dawnophiles!
Recently, I offered the rather curious revelation that the Golden Dawn Secret Chiefs are, in fact, the spirits, angels and archangels that we call upon in our tradition. You may have found it strange, too, that I went so far as to name one archangel in particular – Raphael – as the chief Secret Chief of the Order. Rather than simply tossing such an assertion out into cyberspace and expecting you to take it on faith, I think I should share with you an important gem on the subject from the Order’s written history.
As Golden Dawn historians will tell you, Mathers’ primary contact among the Secret Chiefs was known by the name Frater “Lux e Tenebris” – or “Light out of Darkness.” Now, everyone take out your copy of R.A. Gilbert’s The Golden Dawn Scrapbook, and open it to pages 37-39. There you will find the record of a vision had by one of the early adepts of the Order (and member of the S.R.I.A): T.H. Pattinson, or Frater Vota Vita Mea. Let me quote the pertinent portions of his vision for you:
Copy of Communication from the Inner Ring, made to Fra. Vota Vita Mea, given in his letter June 20, 1888 to Fra Sapere Aude:
The Crowned One gave to Fras. VVM and H [presumably F.D. Harrison] much information concerning the natural creation…
After this Fra. H was conducted by an Eagle-headed messenger into the presence of the Angel Raphael. [Mathers adds the marginal notation: "whom I, S'Rioghail Mo Dhream, know by the motto Lux e Tenebris."] He said:
“I wish to speak to you of the Golden Dawn. The prime mover of it must exercise the keenest possible care, and must not accept people into its secrets who are not Occult Students… otherwise much Evil Magic will be the result. [...] The idea in view must be not to establish an Order, but to gather together those men who are an Order unto themselves. Understand that the Golden Dawn is MY Order and that I am and must be accountable for it.“
Emphases in bold are mine. The vision goes on to other matters that are not vital to this discussion. Gilbert (p. 39) questions whether Westcott and Mathers would have approved of other adepts receiving messages from the Secret Chiefs. However, it must be noted that Mathers’ marginal notation clearly indicates that he did indeed accept this vision as valid, and that the entity in the vision was both the archangel Raphael and one and the same as his Secret Chief contact Frater Lux e Tenebris.
And it certainly makes sense, doesn’t it? The name “Golden Dawn” is a reference to the dawning sun rising in the east – the quarter governed by Raphael in the Order’s cosmology. It is the place where the visible chiefs of the Temple sit during all initiations. Raphael, too, is the archangel of Tiphareth – the solar sphere upon the Tree of Life and a major focus of the Order’s work. Besides, as a Rosicrucian organization, the Golden Dawn’s primary directive should be to “heal the sick, and that gratis.” And Raphael is no one less than the Physician of God, archangel of all healing and medicine.
If any archangel were to be charged with responsibility for the Order of the Golden Dawn, it seems that Raphael would be the best choice. And as Frater Lux e Tenebris is in fact the archangel Raphael himself, it tells us much about who the Secret Chiefs really are.
So there you have it – a bit of Golden Dawn obscura to brighten your day. ;) Enjoy!
It looks like this is the year for Jupiter work! (Of course, that may be partly due to my membership in the ‘Gentlemen for Jupiter” occult group – Jupiter has certainly been “in the air.”) The first was earlier this year: an Invocation of the Archangel Iophiel. That was not done for any specific magickal goal, but simply because it was high time we made offerings to our house gods. Iophiel was first, then Michael – later we shall make some offerings to Bast. We also made offerings to Samael as part of a Mixed-Qabalah talisman consecration. And that brings us back to the present:
There are certain goals we need to accomplish by the end of this year and on into the next, and Jupiter was the best choice to address them. (Sol may also have worked, but I decided to stick with Jupiter for several subtle reasons.) I decided to utilize the Mixed-Qabalah process I had used so successfully with Samael – this time calling upon Sachiel instead. Here is some info on this archangel:
The Archangel Sachiel (Zadkiel)
The archangel Sachiel is also known as Zadkiel (the Righteousness of God). As Zadkiel, he is an extremely exalted angel in charge of the Sephirah Chesed (Divine Mercy) and the angelic choir called the Chashmalim (the Brilliant Ones).
As Sachiel, he is the supreme archangel of Jupiter and Thursday, as well as the sixth heaven called Zebul. He is the angel of righteousness, benevolence, mercy, forgiveness and freedom.
It was Zadkiel/Sachiel who stayed the hand of Abraham before he could sacrifice his son Isaac. Zadkiel and Iophiel (the Intelligence of the planet Jupiter) are both considered standard-bearers who follow Michael into battle.
For this work, I decided to make use of the Mixed-Qabalah process that I first found in A Treatise of Mixed Cabalah, published by Avalonia Press. It involves an eight-day ritual for the consecration of a wax (or metallic) talisman. It is the same ritual I used for Samael earlier this year, except I made some necessary changes to the Psalms used in the invocations. The primary Psalm listed in the Treatise… was perfect for martial Samael work, but I wanted to use something appropriate for Jupiter in this case. In the end I found two Psalms I felt strongly about (Psalms 112 and 113): one was the Psalm from which the verse upon the wax talisman was taken, and the other was a very Jupiterian Psalm that struck me as proper for this work. (Actually, only the first Psalm would have been necessary, but I felt strongly enough about the second to include it even though it added extra time to my seven-fold invocations.)
During the work, I was also directed by the angels to make specific changes to the prayers outlined in the Treatise…. Mostly inserting the proper name of God (El, in the case of Jupiter) into the invocations at certain points, along with a clear statement of purpose at a point where the given prayers merely ask for general guidance and support from the angels.
We decided to make four talismans at once. Not only is it the number of Jupiter, but it allowed each adult in the house to keep one while we placed the fourth in a specific location on our property (as directed by Sachiel). Like last time, we used a mold to cast the talismans at the end of the process – this time being our first experiment with creating a silicon mold.
I prepared myself for three days before I began the consecrations. It started with a full Solomonic Bath, after which I began a vegetarian diet, general seclusion and complete sexual abstinence. There is also a prayer in the Key of Solomon that asks God to show kindness and mercy and see to it that the spirits one intends to call should appear. (See Secrets of the Magickal Grimoires, p. 215.) I recited this once in the mornings and twice in the evenings.
The ritual began on the next Thursday. At that time (actually the Wednesday night beforehand) I began to fast each night after sundown. I continued the diet and seclusion as before.
You can read a full write-up of the Mixed Qabalah procedure in the post about my Samael working. In short, it involves entering the temple each morning at dawn (after washing up), kindling the Holy Lamp and Censor (each with proper exorcisms of fire) and reciting the Psalms, blessings and invocations seven times over the raw wax. Then the wax is taken to the kitchen where it is melted down, while reciting further invocations and an invitation to the angel of the day. At the end of the week, the wax had been blessed by all seven planetary archangels – with Sachiel presiding over the operation. On the eighth and final day, Sachiel was invoked once more and the wax was cast into the finished talismans. (As before, we cast the wax disks with the names and figures already upon them – then Carrie added the Psalm verse in the center by hand.)
Once the process was complete, we wrapped the talismans in blue cloth. We asked Sachiel to provide us with any necessary information on how to best use the talismans, along with anything specific he wanted for his offerings. We planned to make the offerings seven days later – on the next Thursday – but circumstances arose that made that impossible. So we waited another seven days and made the offerings on the next Thursday instead.
The offering ritual was very similar to what you’ve already seen in my Iophiel invocation ritual and my Michael invocation ritual – though we did simplify it a bit. Rather than the pattern of prayers and Psalms you see in those invocations, I simply re-iterated the prayers (one to God and one to Sachiel plus the two Psalms) that had been used during the talisman consecration itself. (This is similar to how we handled the Samael offerings after the last Mixed Qabalah working.)
The offerings were standard Jupiter fare – flowers (violet and orange this time), apples, cranberries, nuts, various cooked vegetables (corn, green beans), sheaths of wheat, etc – all in fours or multiples of four. We included four blue seven-day candles and four glasses of water, as well as a glass of milk and a glass of honey mead. I also made four Jupiter Cakes once again (see the Iophiel invocation for full instructions and photos) and covered them with fine honey. Also, as I did with Samael before, I included the consecrated wax left over from the talismans. I inscribed Sachiel’s name and seal into the wax, then (at his request) wrapped it in blue linen. All of this will rest on the altar for four days, then what is left over will be taken to the river.
We made the offering on an hour of Jupiter. My usual choice is dawn, but we had some last minute items to pick up and so waited until the second Jupiter hour of the day. At the proper time, I made the Jupiter cakes and Carrie boiled the vegetables. Then I went to take a brief cleansing bath, then prepared the sacred space and altar with holy water and a recitation of Solomon’s Consecration Prayer for the Temple. Then we assembled the offerings onto the altar and performed the invocations.
Once I had made the invocations and myself and Carrie had shared some of the offerings with Sachiel, we took some photos of the altar. (We usually take the photos before we partake of the food, but we got a bit caught up and forgot to do it that way this time.) Here are a few of the photos, enjoy:
Altar and Offerings to Sachiel
Altar to Sachiel
Icon of Sachiel/Zadkeil
Talismans of Jupiter placed upon the Name and Seal of Sachiel
This year has been fairly active concerning our house gods. First, we worked with Samael for the protection of our home. Then we called upon Iophiel to bring prosperity into the house. Now, we turn our attention to another old and trusted friend of the family (in fact, the first archangel with whom I built a relationship): St. Michael.
St. Michael Slays the Dragon
Michael is the Archangel of the Sun – the representative of God’s Light here on Earth. He is the highest archangel (besides Metatron himself) and sits at the right-hand of the Divine Throne. Some traditions also consider him an Angel of Fire and/or an Angel of Mercury. As the Angel of the Sun, he is the General of the Heavenly Armies, the High Priest of the Celestial Temple, Patron of Israel and the quintessential Guardian Angel. He is patron to soldiers (especially para-troopers and pilots), police officers and warriors of all types. It was Michael who defeated Lucifer in single combat, and cast the Dragon down from Heaven.
In his Mercurial aspect, he judges the dead with his scales and guides the souls to Paradise or Gehenna according to their deeds in life. (Legend has it he also brings the souls out of Gehenna to rest on the Sabbath, and perhaps liberates souls from there once they have paid their karmic debt.) He is a benevolent Angel of Death, and carries the souls of the righteous to heaven. As an archangel with chthonic associations, he is an angel of war and plague as well as of protection and healing. In some traditions, Michael is considered a divine physician and healer on par with Raphael. He is patron of EMTs, emergency workers and all first responders.
We knew that offerings to Michael were long overdue. It would have been great to perform the rite on/near midsummer, but we were unable to do that. The next Sunday was also a no-go, as it stormed non-stop all day, and I just didn’t like the idea of making offerings to the Sun while the sky was dark and stormy. So we put it off for an extra week, and that actually allowed us more time to properly prepare.
Talisman of Michael
Part of the preparation was the re-construction of Michael’s Talisman. Many of you have seen that Talisman, because a photo of it is included on my Facebook and Myspace accounts. However, the Talisman itself has become lost after two moves. (Other Talismans that were stored with it are still here, but Michael’s has vanished.) Therefore, on the Wednesday before the ritual, on an hour of Sol, my wife painted a new version on consecrated paper. On dawn of the following Sunday, I performed the Solomonic talisman consecration – found on p. 320-322 of Secrets of the Magickal Grimoires or the Key of Solomon, Book I, Chapter 8.
Note that the Psalm verse written in the circumference is Psalm 113 verse 5: “Who is like unto the Lord our God, who is on high.” I feel that Michael led me to this Psalm, because his name translates into English as “Who is like unto God?” The entire Psalm seems very much in sympathy with Michael as well (it even mentions the Sun), so I consider this Michael’s Psalm:
Praise ye the Lord. Praise, O ye servants of the Lord, praise the name of the Lord.
Blessed be the name of the Lord from this time forth and for evermore.
From the rising of the sun unto the going down of the same the Lord’s name is to be praised.
The Lord is high above all nations, and his glory above the heavens.
Who is like unto the Lord our God, who dwelleth on high,
Who humbleth himself to behold the things that are in heaven, and in the earth!
He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;
That he may set him with princes, even with the princes of his people.
He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the Lord.
With the consecration completed, we set about preparing the offerings that would be used for the invocation at noon of the same day. Here is the ritual that I followed:
Offering Ritual for Archangel Michael
It is best to choose a Sunday when Sol is well aspected in the heavens, and he should be above the horizon at the time of working. Dawn or Noon are best. The most powerful time of year to do this ritual is when Sol resides in the sign of Leo. It can also be done to good effect upon Michael’s feast days: September 29th (Western) or November 8th (Eastern).
On Saturday evening, cover a table or altar with a gold, yellow or white cloth. Place a talisman and/or image of Archangel Michael upon the altar. (If it is a talisman, place it in the center. If an image, set it toward the east facing westward.) You will need a censor and an incense of Sol.
(Note: I use three ingredients for incense of Sol: 1 part frankincense, 1 part copal, 1/2 part benzoin. You may also use standard “Church” incense.)
Also prepare all elements of the offering to Sol: A yellow seven-day candle. A glass of milk, A glass of red wine. A plate with six pieces of bread and honey. Also add citrus fruits, pomegranate, hot peppers, fruits that are dried in the sun (raisins, dates, etc) and/or solar flowers (red or yellow roses, sunflowers, daisies, etc) – all in groups of six. (Note that the herb Angelica is especially sacred to Michael.) You may also offer Michael red meat or rooster (not chicken) meat – thoroughly cooked.
On Sunday just before sunrise or noon, wash yourself and don the white robe. At sunrise or noon, set the offering to Sol upon the table. The yellow candle should occupy the center – directly upon the talisman if there is one. Around this arrange the food offerings. You may also add any gift offerings for Michael, or items you wish for him to touch – such as golden jewelery or trinkets, talismans, stones, oils, written prayers or petitions, etc.
Light the yellow candle and the censor with the proper exorcisms. Then exorcise and consecrate the offerings with the sprinkler and censor. Finally, standing west of the altar facing eastward, recite the following invocations over them:
Prayer to YHVH Eloah v’Daath
YHVH Eloah v’Daath, God of all Knowledge, who wearest the Sun as a jewel upon Thy finger. Thou who art the Light of the World, the LVX that shineth in the darkness. Thou radiant God who delights in warmth and brightness, granting life and heat to all created things. From whose face the creatures of darkness and ignorance must flee in terror. In your Name are all evil spirits expelled, all sickness abated, all unhappiness transformed into joy. I ask that you bless and sanctify this offering, that it may be pleasing unto You and Your Angels.
I ask, also, that you send to me the holy Archangel Michael: who sitteth upon thy right hand, judge of souls, protector of Israel, driver of the Chariot of the Sun. May he also enjoy these offerings, and be pleased with them, and bear our prayers of thanksgiving unto Thy Celestial Throne. Amen + Amen + Amen + Amen + Amen + Amen +
The Penitential Psalms
(Note: For any other Solar Angel, I would recite six Psalms related to Sol. However, Michael prefers to be summoned via the seven Penitential Psalms.)
Psalm 6 (“O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure.”)
Psalm 32 (“Blessed is he whose transgression is forgiven, whose sin is covered.”)
Psalm 38 (“O Lord, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.”)
Psalm 51 (“Have mercy upon me, O God, according to thy lovingkindness…”)
Psalm 102 (“Hear my prayer, O Lord, and let my cry come unto thee.”)
Psalm 130 (“Out of the depths have I cried unto thee, O Lord”)
Psalm 143 (“Hear my prayer, O Lord, give ear to my supplications…”)
Invitation to Michael
I invoke thee, St. Michael! Holy Archangel of the Solar sphere! I call upon thee within thy realm of Beauty and Majesty!
Michael, Mighty, Pure, Wise, Prudent, Intelligent, Prince of the World, Light of the Stars, Golden and Splendorous, Phoebus – shining over the whole World!
Michael, who art High Priest of the Celestial Temple. Mighty General of the Heavenly Hosts! Celestial Guardian Angel! You who cast down the fearsome Dragon and broke the Serpent beneath thy foot! Who sitteth at the right hand of God and weigheth the Souls in the Scales of Truth.
O Michael, when I have called upon you in times of need, you have answered. You have banished darkness from my home, dispelled storms and saved the lives of loved ones. You have been a faithful friend and protector of my family, and have brought honor and glory into our lives. For all of this we thank you!
Come thou forth and partake of these offerings, which we have prepared in thy honour and to the glory of YHVH Eloah v’Daath. May you find them pleasing and empowering. I ask that you offer your blessings to my home and family, and bear our offerings and prayers of thanksgiving to the Divine Court. We petition thee for strength and protection in all of our undertakings, and that the light of thy wisdom should guide and keep us at all times. In the name of YHVH Eloah v’Daath. Amen.
Repeat the Invitation six times. Then, share in the feast you have offered to the Angel – taking bites of each food item and sips of the wine and milk. Leave the offerings in place until the yellow candle burns completely away (and no less than six days). Place the remains in a natural place, into running water or at a crossroads.
- End -
Ritual of Michael Journal Entry
Altar to St. Michael
I began by fasting from before midnight on Saturday night until after the invocation was performed at noon the next day. At the dawn of Sunday morning, I took a simplified ritual bath and consecrated the Talisman. Then I erected the altar to Michael: beginning with a covering of golden yellow cloth. The large full-color icon was painted by my wife Carrie Mikell. Plus I found a few of my own favorite Michael engravings and paintings to print out and place with it. In front of these we set various talismans of Sol as well as our written petitions to Michael. (Each petition was written with consecrated pen on consecrated paper, then folded three times – a multiple of six – toward ourselves.) In the center of the altar rested the Talisman with a yellow seven day candle set over it.
Then we went outside and fired up the grill. We used natural wood charcoal, and I added Angelica and solar incense to the coals. I cooked a steak until it was well done (it smelled wonderful!). That was placed on a plate and garnished with six havenero peppers and six banana peppers (all appropriately yellow color). This was then surrounded by the other solar offerings: a pomegranate cut into six pieces, six sunflowers, a dozen yellow/red hybrid roses (in two sets of six), and six stalks of wheat. We then added a bowl of citrus fruit (grapefruit, orange and lemon) and a plate of fresh bread covered with organic honey and garnished with sun-dried tomatoes and apricots – again, every one in groups of six. (The honey was very thick and had to be spread on the bread like butter. It’s the best honey I’ve ever tasted.) Finally, we added a glass of red wine and a glass of milk. There was hardly room on the altar top for all of it!
Offerings to St. Michael
I followed the ritual as I have it written. I put on a gold Michael medallion that has become standard for me whenever I work with him, and the blinds were already opened to let the sunlight into the room. I lit the candle and the censor with the proper Solomonic exorcisms, and consecrated the offering with holy water and incense. I performed the invocations (burning even more incense), then called everyone in the house to come and share Michael’s feast. We each took a bite of most everything on the altar (a couple of us even bit into the haveneros to impress Michael) and sipped the wine and milk.
We will leave the offerings on the altar for at least six days – or until we see visible signs that Michael is well done with his meal. Then, as before, we will take the remains to a local river and cast them into the running water.
UPDATE: Michael seems to be pleased and (his Icon) is now back home by the
front door. It was interesting: Usually, when you remove something like a poster or large painting from your wall, it leaves a big blank spot that nags at your consciousness for a few days. However, this did not happen when I removed Michael’s Icon from its place. The entire week his Icon rested on the altar in the Temple, he also seemed to STILL be by the front door. (This was mentioned by every adult in the house – none of whom even noticed that Michael’s Icon was gone at first.) There was never a nagging blank-spot feeling there. Now he is back home again, like he never moved. (Except now he has a brand new charged Talisman behind him, and a copy of the ritual I used to call him down.)
We did indeed take the offerings to the river after six days. I actually had to remove the fruit items from the altar after 5 days, as they began to mold. (A sure sign the spirit is done with them.) Everything else rested there until the sixth day, and then all was taken to the river. I have a picture that I will add here later.
Somewhat recently, I performed a lengthy invocation of Samael, the Archangel of Mars, to establish a barrier of protection around my property. It did not occur to me to photo-document the procedure, as it is not my usual habit to do such a thing. However, I did take the rare step of writing up the entire process for publication – which I posted here.
Once the protective work was done around our home, we decided it was time to make offerings and invocations to one of our house patrons, the Archangel Iophiel, Intelligence of the planet Jupiter. It would be a great counterbalance to the martial forces at our property borders, and who couldn’t use an influx of divine benevolence and prosperity into one’s home and family? Iophiel has been a trusted friend for a very long time, and offerings to him were long overdue anyway.
- Mighty Archangel Jofiel
My first evocation of this Archangel goes back a long way, and he has been a trustworthy friend to me and those close to me ever since. In case you are unfamiliar with him:
Iophiel is the Intelligence of the planet Jupiter and the Archangel who tends the Garden of Eden. In some traditions he is one of the Seven Spirits that Stand before the Face of God. He presides over vegetation and produce, fertile fields and livestock, feasting and friendship, prosperity and happiness. Think of Dickens’ Ghost of Christmas Present, and that spirit’s connections to Jovial gods such as Odin and Zeus. He is also an angelic Prince of the Torah, and as such is one of the companion angels of Metatron. Of course, Jupiter has his stern side as well. He is the grizzled warrior, quick to draw his weapon and strike when moved by Honour. It was Iophiel’s duty to drive the fallen Adam and Eve from the Garden – and it is implied that he guards the Gates of Eden with the Sword of Ever-Turning Flame to this day. If you’re looking for blessings from Paradise, you have to go through this Archangel. Fortunately, he likes humans and wants you to have those blessings – so long as you are willing to work or fight for the right to have them.
As it happened, we were preparing to make a trip to the Florida Pagan Gathering’s Beltaine festival. I was invited to give three lectures and sell a few books, and my wife was going to sell custom henna tattoos. It made sense to make the offerings to Iophiel before we undertook such a business venture. And since the festival started on a Thursday, it seemed particularly appropriate to make the offerings at dawn of that very day.
The first thing I did was create the invocations I would use (following the general instructions given in chapter seven of Secrets of the Magickal Grimoires), along with the basic ritual I would follow to make the offering. Here is the final product:
Offering Ritual for Archangel Iophiel
It is best to choose a Thursday when Jupiter is well aspected in the heavens, and better still if he will be above the horizon by dawn of that day. The most powerful times of year to do this ritual are when Jupiter resides in the signs of Sagittarius or Pisces. (In America, Thanksgiving is also a good time for this work, as it is a Jupiterian feast day.)
On Wednesday evening, cover a table or altar with a blue or white cloth. Place a talisman and/or image of Archangel Iophiel upon the altar. (If it is a talisman, place it in the center. If an image, set it toward the east facing westward.) You will need a censor and an incense of Jupiter.
(Note: I use four ingredients for incense of Jupiter: 1 part cedar, 1/4 part clove, 1/8th part nutmeg and apple pectin. (The last two don’t smell great to me when they burn, so I add very little.))
Also prepare all elements of the offering to Jupiter: A blue seven-day candle. A glass of milk, A glass of a fruity wine (such as reisling) or honey mead. A plate with four pieces of bread and honey. And fresh fruits and vegetables, grains, cereals, and/or flowers – all in groups of four.
On Thursday just before sunrise, wash yourself and don the white robe. At sunrise, set the offering to Jupiter upon the table. The blue candle should occupy the center – directly upon the talisman if there is one. Around this arrange the food offerings. You may also add any gift offerings for Iophiel, or items you wish for Iophiel to touch – such as tin trinkets, talismans, stones, oils, written prayers or petitions, etc.
Light the blue candle and the censor with the proper exorcisms. Then exorcise and consecrate the offerings with the sprinkler and censor. Finally, standing west of the altar facing eastward, recite the following invocations over them:
Prayer to El
El, strong and mighty, who reignest from thy Holy Mountain. Thou who art the Source of the Spring of Life. Who sendest the dew of Heaven to the dry earth, and the divine Manna to the hungry. Thou who art jovial and beneficent, and delight in feasting and bounty and Mercy. Great King who’s throne abideth upon a firm foundation. I ask that you bless and sanctify this offering, that it may be pleasing unto You and Your Angels.
I ask, also, that you send to me the holy Archangel Iophiel: who standeth before Thy Face, a companion of Metatron, a prince of the Torah, the mighty Intelligence of the Jupiter star, and director of the Jovial spirits of the earth: that he may also enjoy these offerings, and be pleased with them, and bear our prayers of thanksgiving unto Thy Celestial Throne. Amen + Amen + Amen + Amen +
4 Psalms of Jupiter
Psalm 104: “Bless the Lord, O my soul… ”
Psalm 113: “Praise ye the Lord. Praise, O ye servants…”
Psalm 112: “Praise ye the Lord. Blessed is the man…”
Psalm 125 (Iophiel’s Psalm): “They that trust in the Lord shall be as mount Zion…”
(Note: Psalms 113, 112 and 125 are associated with talismans of Jupiter in the Key of Solomon. The talisman associated with Psalm 125 actually has Iophiel’s seal upon it. I discovered Psalm 104 myself, while searching for a quintessential Jupiter Psalm (- although, upon later reflection, I suspect Psalm 104 is intended as Solar….))
Invitation to Iophiel
I invoke thee, Iophiel, mighty intelligence of the Jupiter sphere! Ye who descendeth from Mercy and Lovingkindess!
Iophiel, Good, Fortunate, Sweet, of Good Will, Honest, Pure, Wise Angel of Joy and Judgments!
Iophiel, who protecteth the garden of Paradise. Revealer of Truth, excelling in all goodness, Lord of Riches and Wisdom!
O Iophiel, you have been the protector and benefactor of my family. When we have called upon you in times of need, you have stood close beside us. Come thou forth and partake of these offerings, which we have prepared in thy honour and to the glory of El most high. May you find them pleasing and empowering. I ask that you offer your blessings to my home and family, and bear our offerings and prayers of thanksgiving to the Divine Court. We petition thee for success and prosperity in all of our undertakings, and that the light of thy wisdom should guide and keep us at all times. In the name of El, Most High god of Zion, Amen.
Repeat the Invitation four times. Then, share in the feast you have offered to the Angel – taking bites of each food item and sips of the wine and milk. Leave the remaining offerings in place until the blue candle burns completely away (and no less than four days). Place the remains in a natural place, into running water or at a crossroads.
- End -
So there you have a basic Solomonic invocation and offering ritual – suitable for inclusion in any personal grimoire. Plus, with an understanding of occult philosophy and a little common sense, you can use the above as a template to create similar rituals for any Planet or other force of nature. Let’s take a look at this ritual in action:
Ritual of Iophiel Journal Entry
On the Wednesday night before we left for FPG, I cleaned up the temple room and set up an altar for Iophiel:
Erecting the Altar
In this picture, you see the basic altar set-up. The blue cloth is visible. Iophiel’s statue has the place of honor in the East, presiding over the altar itself. In the center is a Jupiter talisman that was consecrated at the mother temple of the Golden Dawn – so it is not specifically a Iophiel talisman. The censor is in place, and I have ready the invocations I created along with the Bible from which I will read the Psalms. The pen and strips of paper in the upper left corner had been consecrated according to the Key of Solomon some time before.
Petitions for Iophiel
At the Feet of Iophiel
The pen and paper were used to write out petitions or notes to Iophiel. Each adult in the house wrote their own personal message, concerning the household or workplace, etc. You can see my rather generalized request for Jupiterian blessings in the photo. After writing their notes, each person folded their paper four times toward themselves. It is not required for anyone to read aloud or reveal to anyone else what is in their note. These were then laid at Iophiel’s feet upon the altar, along with any personal talismans we desired Iophiel to touch and bless during the rite.
Cornucopia Jupiter Offerings
Here you can see the Jupiterian offerings we gathered for Iophiel. Four kinds of grain/cereal, apples, grapes, green pepper (due to its sweetness), four ears of corn, honey, wine and a blue glass that will hold milk. (Notice how these Jupiter offerings look as if they spilled out of a traditional cornucopia.) I would have offered Iophiel honey mead if I could have located some in time. However, I was able to get Reisling – a fruity wine that comes in an appropriately-colored blue bottle.
Also, I usually include bread to go with the honey. However, as we were gathering the offerings, my wife inspired me to bake my own “Jupiter cakes” out of the grains I wanted to offer – so I did just that:
Jupiter Cake Ingredients
Here are the ingredients for the Jupiter cakes. Four kinds of grain: flour, cornmeal, oatmeal and barley. You can choose other grains and cereals as you wish, but I would suggest keeping the barley. It has a particularly strong association with Jupiter.
I put 1/4 cup of each of the four grains into the mixing bowl, and added 1/2 cup of milk. Then I mixed it together with my hands. (For an added kick, recite one of the Jupiter Psalms as you do so.) The result is something like biscuit batter:
1/4 cup of each grain
1/2 cup of milk
Mix together with your hands
I then poured the batter in four portions onto a greased cookie sheet and baked them at 400 degrees for 10 minutes. The result smelled wonderful.
Jupiter Cakes before baking
Jupiter Cakes after baking
Jupiter Cakes on Iophiel's Altar
Finally, the finished cakes were placed on a blue plate and set – still warm – on the altar. Dawn was still a couple of hours away, so I covered them with a white cloth.
I then arranged most of the offerings upon the altar – saving the fruits, vegetables and milk that needed to stay in the refrigerator until the last minute. I also found a bundle of wheat in the temple (we had used some stalks from it in a previous offering), so I included four stalks from it on this altar as well. There was nothing left but to wait until dawn to perform the invocations.
Here is the altar at dawn. The camera flash makes it hard to see, but the window has been opened to allow the rays of dawn to fall upon the altar. You can see I’ve brought in the fruits and vegetables – each one divided into four pieces. (There were 16 grapes.) There is now milk in the glass, the wine is opened and the honey poured upon the Jupiter cakes. The candle and the incense were lit with Solomonic exorcisms, and then the altar was exorcised and sprinkled with the holy water sprinkler.
Holy Water and Sprinkler
Finally, it was time to recite the invocations and the Psalms, calling Iophiel down to enjoy the offerings of thanksgiving. After the ritual was complete, I received the strong urge to partake of the offerings. So I took a sip of the wine, a bite of an apple and a green pepper, and a nibble of one of the honey-covered Jupiter cakes with a swallow of the milk to wash it down. (The cake tasted pretty good, actually.) I could feel Iophiel’s presence coursing through me – enhanced considerably by the eucharist. I invited the others in the house to also share in Iophiel’s feast – which the Angel seemed to greatly enjoy. (In fact, I got the message that it would have insulted him if we had not done so.)
We left the altar as you see it above and two of us left for the festival. (Others in the house were invited to go in once to share the offerings, and otherwise stay out of the temple room.)
I didn’t know it yet, but I was already holding in my hand a good omen that Iophiel was with us. I had received my royalty check a few days previously, and had not bothered to open the envelope. I planned to deposit it in the bank on the way to the festival – so we could stop and pick up some last-minute necessities – and only read the enclosed statement once I got to the teller window. I found a heavier check than I expected, and a notice that The Angelical Language, Vol. II is being translated into French! This was certainly starting our trip off on the right foot!
I’ve already posted my write-up of the wonderful time we had at FPG Beltaine. The business side of the venture went very well. We didn’t get rich – but I sold out of my copies of Secrets of the Magickal Grimories and even sold a few of the Angelical Language books. Carrie did very well selling henna tattoos. We took home a worthwhile profit even after spending all-too-much on new toys and treats for ourselves and gifts for our friends.
Throughout the four days we were away from home, we saw small omens and indications of Iophiel’s presence with us. For example, one of the very first gifts Carrie and I were given by friends at the festival was a bottle of home made honey-mead – the very drink I had wanted to offer to Iophiel! On the way home, a completely random (and uncharacteristic) action on my part resulted in the discovery and repair of what was nearly a major vehicular disaster. Instead, it cost us 20 minutes and a mere $40 to repair and get on our way. Further down the road we took another uncharacteristic action by stopping at a u-pick blackberry farm, and actually stood in the baking sun picking fresh blackberries from vines grown in our native home soil. Iophiel the gardener was pleased. At last, we made it back home to examine the altar:
Altar after four days - 1
Altar after four days - 2
Altar after four days - 3
After four days, we came home and found the blue candle burning its very last bit of fuel. (Meaning it had burned the entire time we were gone.) When it finally went out, it had been exactly four days – and you can see in the above photos how fresh the fruit and vegetables have remained. They have obviously dried out a bit, but there is no rot or discoloration and not a bug to be found. Once we took these off the altar, we saw discoloration and rot set in within a day, and flies had already begun to investigate it. The food items – along with the petitions we had written – were wrapped up and tossed into a nearby river soon afterward.
Because I had obtained honey-mead and fresh blackberries during my Beltaine adventure, I felt it appropriate to offer them to Iophiel as an extra thanks for all of his help throughout the trip. We, of course, all shared some of the mead and berries. This offering is on the altar as I write, and will remain there for four days. Also pictured is a new mortar and pestal I bought at the festival – I made sure the first incense made in it was Iophiel’s:
Secondary Iophiel Offering
And that brings to a close my Solomonic invocation of the Archangel Iophiel – our friend and family protector. I am happy to report a general increase in our finances and household organiziation since re-invigorating Iophiel. As I stated before, this invocation was long overdue! I hope this has been informative for you in your own practice.
As many of you know, I recently published an essay entitled The Return of Psalm Magick and the Mixed Qabalah. (Find it in both Hoodoo and Conjure Quarterly and Diamond Fire Magazine.) In that essay, I reviewed two books released by Avalonia Publishing, one of which was A Collection of Magical Secrets & a Treatise of Mixed Cabalah by Skinner and Rankine. This is two different pamphlets published together, and I found myself utterly captivated by A Treatise of Mixed Cabalah.
The Mixed Qabalah of Abramelin
Anyone who has read the Book of Abramelin (French or German) understands why that title would peak my interest. Within his autobiographical material, Abraham the Jew explains that there are only three types of true magick: The Qabalah, the True and Sacred Magick (i.e., of Abramelin) and the “Mixed Qabalah.” He goes on to elaborate the Mixed Qabalah by listing its different categories and types – but he really only succeeds in making the entire subject obscure. We are only left with the impression that the Mixed Qabalah is some kind of blending of Qabalistic wisdom and classical magickal arts such as alchemy, astrology, herbology and divination by visions.
Those who have only read the French (aka “Mathers”) version of Abramelin have missed an important part of the puzzle. Mathers decided to remove one of the Books of Abramelin from his publication of the grimoire – and that happened to be Book II, containing several chapters of folk magick-style spells. Not realizing that this book represented the Mixed Qabalah that Abraham described in the first book, Mathers assumed it was just a collection of low-magickal formulas that had been added to the text at a later date. He was obviously incorrect – and his deletion of that material made Abraham’s ramblings about Mixed Qabalah even harder to understand.
What we find in the restored Book II (see Georg Dehn’s Book of Abramelin) is fairly standard scriptural magick – like we would find in Use of the Psalms or Avalonia’s recent publication of The Book of Gold. The main difference is that those examples focus entirely on the Psalms, while Abramelin’s Book II makes use of scripture from various books of the Bible. Each chapter focuses upon a specific goal, most of which are fairly typical of grimoiric literature: healing, love, protection, warfare, birth, addressing nobility, etc, etc. In each case a prayer or scripture is given along with basic instructions on how to apply it. Here is a good example:
Chapter 5, Spell 1: Against Tempests, Ghosts and Visions Prepared by Evil People
Take flowing water, throw in some grains of salt. Then, with the blood of a wether or steer – into which has been mixed sulfur and gall – write the words below. Wash this off with the salt water. Sprinkle this water at the tempest or against the vision.
Adonai Zebaoth, threaten them, so that they will fly away. Haunt them like the wind puts dust upon the hills, and like the tempest comes before the whirlwind. [-adapted from Isaiah 17:13]
I would assume the prayer is written upon parchment. A dip-pen would be used to write the words, and then the salted water used to wash off the still-wet ink. (The parchment, pen, water and even the ink can all be consecrated beforehand.) The water/ink mixture is caught in a bowl, and it can then be used for the given purpose of the spell.
This is just the kind of magick I’m into, and as a devotee of the Abramelin system I was eager to try one of the formulas. I found a good reason when we moved into a new home just over a year ago. I wanted to use the following spell from chapter five to protect the property:
Chapter Five, Spell 3: That Evil People and Magic Cannot Damage Your House
Write on seven tablets of pure beeswax. Bury them in seven locations around your boundaries, or place them under the edges of the roof of your house. The house will be secure, evil will not be able to approach. The words:
The godless have pleasure from doing harm, but the seed of the righteous will bear fruit. [- adapted from Proverbs 11:21]
It seemed straightforward enough, with a kind of Hoodoo simplicity about it. No elaborate instructions, just inscribe the words on the proper material and bury them around the property. So we did just that. We cast seven beeswax disks, inscribed the words and buried them at seven points around the property (in the form of a giant heptagram). We even did the burial at midnight.
Our first try was not without its issues. First, the seventh wax disk had come out of its mold slightly deformed. I didn’t like it, but the text didn’t mention what shape the wax had to be, so I felt there was no harm in using it as-is. However, over several weeks after I buried that talisman, I noticed that grass was refusing to re-grow over the spot.
Another issue that nagged at me was the utter lack of any ritual in the preparation or burying of these talismans. Others in the house mentioned this same thing – but since I always support following a text’s instructions without addition or subtraction the first time out, I decided against adding consecrations or invocations of my own design. (We did add the burial of the talismans at midnight.) Still, even I felt like something was missing.
At first, the talismans seemed to work. Some neighborhood kids, more mischievous than anything, had stolen several items from our front porch. They were caught in the act, and between my wife and their parents we had every single item returned within minutes. So I decided not to worry about the deformed talisman, the barren spot over it or the fact that we had created and buried all seven of them without consecration or ritual.
And then some idiot decided to chuck a rock through the back windshield of our car. We were only away from the car for about an hour, and in that time one of the local kids who sometimes use our street as a shortcut must have vandalized our property to impress his friends. I was steaming mad (still am!), but I wasn’t shocked. You see, the car had been parked right next to that deformed talisman where the grass refused to grow. I could no longer fool myself into believing the talismans were “just fine” – they were in fact an utter failure. I made plans to remake the talismans, this time fully consecrating them before burying them – and put the project on my “important magickal projects to-do ASAP” list.
A Treatise of Mixed Cabalah
Skip forward a few weeks, and Avalonia sent me a copy of A Treatise of Mixed Cabalah: Which Comprises the Angelic Art taken from Hebrew Sages. This was the first indication I had ever seen that the “Mixed Qabalah” was anything more than an invention of Abraham the Jew. Here was a book, completely unrelated to Abramelin, written maybe as recently as the late eighteenth century. Its existence implies that the Mixed Qabalah was in fact an established tradition – very nearly lost to the history of Western occultism.
The pamphlet is divided into two parts. The first is a lengthy angelic invocation based upon older Jewish customs of invoking angels (often Metatron) to teach the mysteries of Torah. In A Treatise… the focus is upon the seven planetary archangels and having them teach one the mysteries of Qabalah. Quite fascinating (and something I must undertake someday!) – but it didn’t grab my attention quite as much as the second part. This was an eight-day ritual for the consecration and fashioning of talismans.
In just one simple (yet extended) ritual, this short text provided a nearly complete magickal art. It calls upon the same seven archangels as the previous part (Cassiel, Sachiel, Samael, Michael, Anael, Raphael and Gabriel) and the ritual comprises both the consecration of the talismata material (wax or metal) and the enlivening of the completed talisman at the same time. Right away, I knew this could be used to create insanely powerful talismans for any imaginable purpose. Not only that, but it solved the problem of what was “missing” from my first attempt to use the house-protection formula from Abramelin.
I gave an outline of the consecration ritual in my The Return of Psalm Magick and the Mixed Qabalah essay, so I won’t duplicate all of that here. I am going to outline the entire process I followed below, so you’ll get the same information. Plus I’m going to elaborate quite a bit, and give English translations for the Latin invocations given in the text. (Thanks to Carrie Mikell for her translation work.)
Enlivening the Wax Talismans of Abramelin
First, I want to state right away that I was unable to follow good magickal timing for this project. The given ritual does not mention timing – however the first half of the pamphlet insists upon a waxing moon, and I can only assume the same applies to the second half. Personally, I also try to generate astrological charts to find the best days to do the work. In this case, we were under pressure to get this work done as quickly as possible, so we can continue forward with bigger projects – some of which demand specific timing. Thus, I went forward without consideration of timing – though it’s not something I recommend in general (especially for beginners).
There was also one point in which I deviated from the Treatise…. The text states that you must live “without sin” for seven months before attempting the ritual. This raises all sorts of questions regarding what the author meant by “sin.” Likely sex outside of marriage should be prohibited, along with gambling, getting drunk, etc. And certainly one must keep the 10 commandments. If we look at the subject outside a purely Judeo-Christian context, we find that “sin” means any action taken or taboo broken that offends your Patron God. On most of these points I’m pretty cool, and if I really do something to piss off my God, my Guardian Angel lets me know. I certainly didn’t think I’d been living a life of ‘sin” by my understanding of the term.
Of course, as a Solomonic mage, I want to interpret “live free of sin for seven months” as an instruction to perform ritual purifications for seven months – similar to Abramelin. And this is where I feel I deviated from the text. Rather than spend seven months in preparation for the magick, I decided to substitute a seven-day Solomonic preparation. While I don’t feel this harmed the outcome of the magick at all, I will certainly admit that a seven-month purification would have been even more powerful. I could see doing this for operations of truly life-altering importance.
Meanwhile, here is how I prepared for the rite: It really began on the Wednesday before I started the purifications. Just before an hour of Mercury, I performed a full Solomonic Bath followed by the consecration of holy water. (The ritual in A Treatise… calls for holy water on the seventh day. In one place it refers to it as “rose water”, so I also added some dried rose petals to the water and let them soak for a couple of days.)
After I had made the holy water (before I threw in the rose petals, in fact), I got the sudden urge to use it to (re-)consecrate my temple-space. I just recently had a Bible returned to my possession that I had thought long-lost. It was a very important talisman to me, and I was ecstatic to have it to work with again. So I took up that Bible and read Solomon’s Dedication of the Temple (2 Chronicles 6:13-42) while I circumambulated the temple again and again, sprinkling everything in sight with the water and aspergillum.
The following Tuesday, I began the week of purification. Because the consecration ritual is itself a week of purification, I kept this preliminary week simple. I made sure I had no social engagements scheduled, cut back on sexual stimulation and began a vegetarian diet. Also, I would recite a pair of invocations from the Key of Solomon once in the morning and twice in the evening. (You can find them on p. 215-216 of Secrets of the Magickal Grimoires, or in the Key of Solomon, Book Two, Chapter 4).
On the following Tuesday, I began the ritual as outlined in A Treatise of Mixed Cabalah. The pamphlet instructs one to begin the work on the day of the angel you wish to invoke. In my case, I wished to invoke Samael (Mars) to create guardian talismans for the protection of my home. At dawn, I washed and entered the temple. According to my own habit, I put on the white robe and opened the blinds to let in the dawn light upon the altar. I lit a white candle in my Solomnic lantern, and kindled coals for my censor. A Treatise… says to use pleasant odors for good things and evil odors for bad things. I chose to use a Martian incense:
Pipe Tobacco, 1 pt
Cinnamon, 1/2 pt
Crushed Red Pepper, 1/8th pt
WARNING!: Martian incense is one of the most dangerous substances I’ve worked with! It is, quite simply, tear gas. If you make this, do not add too much red pepper. And when you burn it, do it in small quantities. Never, for any reason, lean over the censor and inhale or draw in breath! Too much pepper or direct inhalation can burn your throat and lungs.
I know it sounds horrible, and I did cough a bit the first couple of days I used it. But once you get used to it, it has a rather pleasant smell. (That is, beneath a powerful burning smell.)
I had the wax I was going to consecrate on the altar in a steel bowl. Facing East, I held my hand over the bowl and recited the following three invocations seven times:
Blessing Prayers (see A Treatise… p 103-104 for the Latin)
Why, O Lord, are they multiplied that afflict me? Many are they that rise up against me. Many say to my soul: there is no salvation for him in his God. But thou, O Lord, art my protector, my glory and the lifter up of my head. I have cried to the Lord with my voice: and He hath heard me from his holy hill. I have slept and taken my rest: and I have risen up because the Lord hath protected me. I will not fear thousands of the people surrounding me: Arise, O Lord, save me, O my God! For thou hast struck them all who are my adversaries without cause: thou hast broken the teeth of sinners. Salvation is of the Lord: and thy blessing is upon this creature of [wax].
From Psalm 133:
Behold, now bless ye the Lord, all ye servants of the Lord who stand in the House of the Lord. In the nights lift up your hands to the holy places, and bless ye the Lord. May the Lord out of Zion bless thee, thou creature of [wax]. he that made heaven and earth.
O Lord God, distribute the whole of thy knowledge and your every perfected virtue and kindness upon this creature of [wax]. Bless it, O Lord, and sanctify it so that you would drive away all our enemies who attack us within your sight, and stand victorious. Through thy holy Name which is exalted unto the ages. Amen.
It’s amazing how perfect these invocations were for my goal of protecting the house. (I’ll have further thoughts on this later.) After completing the invocations seven times, I took the wax, the book and the censor – leaving the candle burning in the lantern on the altar – and went out to the kitchen.
There, on the stove, I had a pot of water on to boil. (I turned it on before entering the temple, so it was just boiling when I came out.) I set the steel bowl full of wax onto the pot of water like a lid – thereby creating a double-boiler to safely melt the wax. As the wax melted, I put fresh incense on the censor and passed it around and around the steel bowl as I recited seven times the passage that would eventually be inscribed in the finished wax: “The godless have pleasure from doing harm, but the seed of the righteous shall bear fruit.” Then I recited the two following invocations:
Primary Invocations. (See A Treatise…, p 100 for the Latin)
Almighty and Everlasting God, who formed all of creation in thy praise and thy honour, and also in the service of Man. I pray unto thee to send forth and cause to appear before me the worthy spirit [ANGEL] to instruct me in the ways of equity and worth. Let me volunteer no truth, but through thy Holy Name. Thou art exalted through the ages.
Prayer to the Angel
I entreat you, o good angel [ANGEL], who is set in the day of [DAY], that the Lord, thy God and mine, who placed in thee power and strength above every intelligence and force, I beseech thee, that thou permit me to receive [_______] and that which will assist me and support me, and that you take this, my name [______] and make it strong beside you. And through this operation, I will be given light and instruction in this science. Amen Amen Amen. Fiat Fiat Fiat.
The Angel in question was, of course, Samael – the angel of Mars and Tuesday. (Some traditions call him Khamael – the result of mistaking a Hebrew Samekh for a Khaph.)
After making the invocations, I just had to wait for the wax to completely melt. A Treatise… is giving instructions for making one talisman at a time, but I was working with enough wax for seven! If I had been melting less wax, I’m sure it would have completely melted by the time I finished the invocations.
Finally, the melted wax had to be quenched in white wine purchased specifically for this purpose. (If I were making a metal talisman, I would have heated it until it was red and then quenched it.) Because I had never cast molten wax into cool liquid, I feared it might result in an explosion – akin to tossing water into hot grease. So, for the quenching I stepped out onto my back patio, with my wife attending to see the fireworks. I had to recite the scriptural phrase (“The godless have pleasure from doing harm…”) once again as I poured the wax into the pot of wine, and to our amazement no explosion resulted!
Interesting side note: as my wife and I peered into the rapidly cooling pot of wax and wine, we became aware of a rather large bumble bee buzzing around the pot. It paid no attention to us whatsoever, but was doubtlessly inspecting the familiar odors coming from the warm pot. I remembered in that instant that the bee is a classic symbol of the Goddess, and I took this as a very good omen for the work we were undertaking.
There was nothing left but to let the wax cool. I went back to the temple, burned some incense on the dying coal, said prayers of thanks to God and Samael and put out the candle. After the wax had plenty of time to cool, I removed it from the pot and returned it to the steel bowl. (While some liquid remained trapped in pockets in the wax, most of it had gathered beneath the cooled wax in the pot.)
The next six days were the same. I also continued my vegetarian diet, cut off all sexual stimulation and engaged in no social activities. Also, I did not call upon Samael on all seven days. While I did make use of the same Martian incense throughout the process, I actually called upon the angel who ruled the day in question. So Samael was followed by Raphael, then Sachiel, Anael, Cassiel, Michael and finally Gabriel. This way, the martial aspects of each of the seven archangels were invoked to add their blesing and power to the wax.
The only other thing to change during these seven days, was the use of holy rose-water instead of white wine to quench the melted wax on the seventh day. Of course, once I learned that quenching the wax would not result in an explosion, I performed the quenching in the kitchen from the second day forward.
During these seven days, my wife was performing her own ritual purifications. She started a vegetarian diet and cut off all sexual stimulation. She also prepared the mould we would use to cast the seven wax talismans:
A Treatise… gives the design for the talisman – a heptagram with a heptagon nested within it (likely inspired by the Sigillum Aemeth made famous by Dr. John Dee). In each angle of the heptagram is written a specific Hebrew Name of God, and in each corresponding side of the heptagon is the name of one of the seven archangels. The center is left blank for the inscription of a verse. (A Treatise… includes Psalm verses for many different uses, though I was of course using the verse taken from the Book of Abramelin.) You indicate which archangel you are invoking simply by orienting that name at the top of the talisman before you inscribe the verse in the center.
Since we had seven talismans to create, we decided to make a mould of the Treatise‘s heptacle – leaving the center blank so we could also use the mould for future purposes. This way, my wife only had to carve the heptacle design once, and then inscribe the verse upon each cast talisman.
Something else interesting happened during this week. I was sitting in the temple one evening, looking over the work my wife was doing on the mould. (At that time it was still a design on paper.) I wanted a better look at it, and reached up to turn on the lamp she keeps on a shelf just above her art table. I looked back down to get that closer look at the design – and the lamp came crashing down onto the desk! Objects went flying all over the place, including a glass vessel – after which I heard an incredible shattering sound on the floor beneath the table, right around my bare feet. A burst of anger flashed through me at the thought of the mess, and the small bits of glass we were sure to find with our naked feet for weeks. I looked down to see the extent of the damage – and found the vessel had not shattered at all. A small piece of it had broken off, but it was basically ok. The shattering sound had, in fact, been a container of nails that had been knocked down by the falling lamp, sending the nails scattering across the tile floor.
As the flash of anger subsided and I stooped down to gather up the nails, I considered why such a thing would have happened inside the temple. It hit me as I reached to scoop up yet another handful of nails… which are traditional symbols of martian magick. The sudden calamity, the scattered nails, the intense flash of anger – it was obvious I was getting Samael’s attention.
Finally, the seven days were over. The wax had been blessed, melted and quenched seven times, each time having the verse that would later be inscribed into it recited over it seven-plus-one times. On the eighth day, well before dawn, my wife took a full Solomonic Bath. I followed her with a very simple bath of my own – using just one set of Barbarous Names and a prayer or two from the Key. By the time I was done she was in her white robe and waiting in the kitchen.
I came in with the wax in the steel pot, the book, the Solomonic lantern and censor (both already lit). I turned on the stove to boil the water, and as it heated up, I recited the following consecration over the burner:
Blessing of the Fire (See A Treatise…, p 105 for the Latin)
Bless, O God, this creature of fire, so that it is strong and effective in my petition to your kindness and your almighty power. Through thy most holy name which is exalted through the ages. Amen.
I then repeated the same process as on the previous days: I melted the wax on the stove while I perfumed it and recited the verse (“The godless have pleasure from doing harm…”) seven times. Then I recited the prayer and invocation for the angel of the day once again, calling upon Samael with extra emphasis.
Once the wax had melted for the final time, we used Pam to lightly coat the mould and then poured in some of the wax. We placed it gently into the freezer to set for a few minutes, then gently removed it from the mould. My wife set about repairing any imperfections left by the mould and inscribing the verse (making sure Samael was at the top), while I re-coated the mould with Pam, poured in more wax and returned it to the freezer. I also made sure the candle stayed lit in the lantern (had to replace it once) and that perfumes were put on the censor every now and again.
Now this is interesting. This process worked as smooth as silk for the first five talismans. And that’s when Samael, the haSathan himself, began to make his presence known. Talismans six and seven began to fight our attempts to cast them. Number six was recast once or twice, but number seven took at least five (there’s that number again) attempts before it began to cooperate. There would either be bubbles in the final result, or impurities from the censor, or I would drop it trying to remove it from the mold, etc, etc. Just as I had experienced in the temple with the nails, I found myself getting angry – and more-so each time I had to re-cast. By the time it was over, I was absolutely livid – not ranting and raving like a madman, but certainly boiling like a pressure cooker inside. The lamp and censor had long since burned out.
My part mostly done, I went into the living room and sat to calm down for a bit. My wife inscribed the final disk, at last, and recited the following prayer over the seven completed talismans:
Prayer after inscribing the Heptacle (See A Treatise…, p 106 for the Latin)
I come to you, all-powerful and eternal God, and to all the Angels of God, be thou propitious unto me, [______], whose names are written by my hand in this [waxen] symbol. And be mine help in obtaining [_______], by thy most holy names, and by all the virtues of the Creator, the Lord our God, who is exalted through the Ages.
After this, I returned to the temple to recite prayers of thanks to the Highest and to Samael and close things down. Afterward, I was still irritable – so we went to lunch (where I had meat for the first time in two weeks!) and then I went to bed.
Later that night (still Tuesday), we buried the talismans. We decided to stick with midnight, just to add a Hoodoo flare to the burial, though we might have chosen an hour of Mars just as well. Starting in the East, we buried the talismans as we had before – in seven locations around the property, marking out a giant heptagon- walking clockwise the entire way. At each burial, I would recite the verse inscribed upon the talisman once again, then bless the ground with the recitation of the Qabalistic Cross. Once we returned to the Eastern point, I raised my hands and said a prayer of thanks to the Highest and Samael – invoking Samael to send his servient angels to patrol the borders of our land and protect our home from all harm and evil magick.
Results of the Operation
The next day, me and my wife (who also happens to be my skryer/medium) discussed the immediate results of the magick. I had received a strong impression that Samael wanted us to place an offering over the talisman we buried in the East. I was thinking about hot peppers, rum, cigars and I had a strong feeling about adding some of the nails from the earlier incident in the temple. My wife said she had received a similar message about leaving offerings – including nails as well as a gun and a machete(!).
I fully understand why the spirits involved would want those weapons. However, in order to do that we would have to bury them quite deep (and make sure the gun can’t be used if it were ever found). However, I dislike the idea of burying offerings intended for celestial entities. When we return next Tuesday to make the offerings, we will likely use a pendulum or another method to divine exactly how to properly and safely offer them the weapons.
The night we buried the talismans, my wife also had a dream/vision in which she saw the angels placed by Samael over the talismans. She described them as a very dark rust color, with large dark wings and faces that would otherwise seem demonic. They were, of course, carrying very large swords. Each one patrolled an area around his talisman, and all seven of them chattered back and forth in a language she could not understand. (It was likely Angelical, but not the dialect we know from the 48 Calls.) She was, however, told that each of these angels would like us to know its name – and if we wanted to work with them directly, they would like us to set up seven “Solomnic prendas” for them near our front door on the porch. We may just look into doing that.
Some Thoughts on Changes…
Now that I’ve been through this operation and have a good idea how it works, I have some ideas on changes I’ll make next time around. First, I noticed that the first Psalm used for the Blessing Prayers in A Treatise… (Psalm 3) was absolutely perfect for my intended goal – the protection of my home from any potential enemies or criminals. However, I have to question how appropriate that same Psalm would be for- say- a Talismans for prosperity, or for love, or for the success of a business enterprise, etc, etc. I believe that Psalm could be changed depending on your magickal goal, and I will likely do this in the future.
Secondly, the invocations given A Treatise… for God and the Angel of the day are actually taken from the operation in the first part of the pamphlet. The second part simply refers you to those prayers and says to use them. However, as you can see above, those two prayers are specifically geared toward having the Angel appear before you and teach you things. This is not the goal of the second part of the book. Therefore, I suggest these two prayers should be used as examples, but need to be slightly re-worded for use with the consecration rite. When I use this process in the future, I will make that small change.
And that concludes the write-up of my first experiment with A Treatise of Mixed Cabalah. We will be making the offerings next Tuesday at dawn, but I will not likely share the information we learn from that point. This has been an exhausting yet rewarding experience.
Update (4-10-11): The Offerings
The Tuesday following the above work, we did indeed return to make an offering to Samael and his Angels.
It partly consisted of the wax left over from making the seven talismans (which was well consecrated to Mars and Samael) with seven of the previously-mentioned nails thrust into it. (I chose seven so there would be one for each buried talisman.) It also included five pieces of bread covered with milk and honey, five hot peppers, five cigars and red wine. This was all arranged (or poured out) at the Eastern boundary of our property, over the spot where we had buried the first talisman. I repeated the two invocations (one to God, one to Samael) I had used throughout the consecration ritual, then stated that I had brought the offerings in thanksgiving, lit one of the cigars and blew five puffs of the smoke onto the offerings.
We attempted to perform divinations to ask about the gun and blade, and how we should offer them. However, we got little result – and my wife reported that Samael was claiming to be “busy with something elsewhere” and could not attend to our questions. We will probably re-visit this issue at a later date, but for now we’ve put it aside.
I recently had the unique opportunity to look into the subject of breaking pacts (contracts) made with spiritual entities. I was contacted by a friend who was doing her best to help a young man out of an unfortunate situation. He had joined a thestic Satanic group, who had him perform a dedication ceremony to Satan as the very first step of the path. He was led to believe he would receive the usual in exchange for his soul: money, women, power. He got none of these things, and soon found himself under spiritual attack and/or oppression.
I call this a unique situation, because it really isn’t something I encounter in my usual circles. I know of nothing in the Old Magick that parallels “selling your soul” to a spirit. At least not outside of the Faustian grimiores and the American crossroads tradition – both of which appear to be fairly isolated cases with no parallel in other traditions. (Nor, for that matter, any ideas on getting out of such a contract once you’re in it!)
There are, of course, plenty of examples of personal dedication to a deity or patron – which could be interpreted as giving oneself to the deity – but that becomes a religious thing. Much as it was for this theistic Satanic group…
Meanwhile, no tradition I know of – from the Sumerians to the Solomonic grimoires to Santeria – would allow such a thing as selling or giving oneself to a spirit. One can enter agreements – offering X, Y, and/or Z to the spirit in exchange for work done. One can even demand oaths of loyalty from the spirits who will serve you as familiars. But never do these things amount to trading your soul!
At no time are you to allow a spirit to gain control of you, and to allow it is to fail as a conjurer. Instead, across the board, spirits are fed so they will work for us. And, if a spirit fails to produce results, the conjurer simply dismisses it and refuses to feed it again. (And there are various ways of disposing of objects inhabited by familiar spirits.)
Taking all of this into account, I suspect the concept of “selling your soul” is entirely Christiain in origin – and likely caught up in anti-Pagan propoganda. The silly idea that a conjuror ”worships” or gives himself over to the spirits he summons was propagated by early Church fathers, and is still held by many people today. The Faustian and “Man in Black” crossroads traditions probably followed naturually from there.
Since “selling your soul to Satan” appears to be a strictly Christian invention, then perhaps they know best how to break such a pact. In The Book of Black Magic (p. 262-264), A.E. Waite outlines a pact-breaking ceremony found in a Manual of Exorcisms published in 1678. It is intended for use by an exorcist, thereby suggesting that a pact with Satan can only be broken by an “official” representative of God:
The following formal process [is] for forcing the Demon to return any writing which constitutes an agreement with him:–
“O most merciful God, Whose Power hath no limit, Whose dominion is supreme over all beings, so that nothing can possibly be estreated from Thy rule by apostasy; behold, we have sinned against Thee, we have provoked Thy most just wrath, when we have failed to obey Thy commands, above all when., forsaking Thy rule and Thy friendship, we have abjured Thee and have consorted with the impious demons, nor yet contented with Thy denial, have bound ourselves in writing to those demons, surrendering the document of our voluntary obligation against Thee into their custody. But Thy mercies aye without number, O Lord of loving-kindness, and it is Thine to spare and to Pardon; look, therefore, with compassion upon this Thy creature, who, having formerly denied Thee and given himself in writing to the demons, but now, having returned to himself by the help of Thine infinite goodness, doth abhor his impiety, doth desire to be restored unto Thee his true Lord, and to be received with contrite heart into Thy favour. We know, O Lord, that a contrite and humble heart Thou wilt not despise, nor can any writing be an impediment in the way of Thy mercy; we beseech Thee, therefore, that, by the abundance of Thy clemency, not only may the heinousness of this sin be blotted out with the Blood of Thy Son our Lord Jesus Christ, but that the demon, by the word of Thy Power, may be compelled to restore the deed and obligation and delivery, lest he glory in his tyranny and Pretend to any right over the man whom we pray to be delivered through Thy Son from his bonds. Through the same Jesus Christ, Thy Son, our Lord, &c.”
The propitiation of offended Deity is followed by a citation of the demon who is required to disgorge his prey.
“I exorcise thee, O impious Satan, who, when thy power has passed away, dost still pretend to impose a tyrant yoke on man. I exorcise thee by Jesus Christ, Who came into this world for the salvation of sinners; I conjure thee to remove thy yoke immediately from this creature, who, deceived by thy wiles, formerly delivered himself unto thee. Abandoning thee henceforth, he commits himself to the Divine mercy, seeking His service unto Whom he alone is owing, Who also promises the reward of eternal life to those who follow Him. I exorcise thee by the precious Blood of Jesus Christ, by which the deed of judgment against us hath been blotted out, so that when Jesus receiveth the sinner into His favour, thou shalt dare not to advance anything against him, and shalt not fail to restore the deed by which this creature bound himself unto thee, the same being now cancelled by the Blood of Jesus Christ.
Hear, therefore, accursed Satan, who art powerless over a servant of God, when, encouraged by his true Lord, he turneth unto another service; in vain dost thou boast of this deed; I command thee to restore it in the name of the Lord, as a Proof before the whole world that when God receiveth a sinner, thou hast no longer any Yule over his soul. I abjure thee, by Him who expelled thee from thy stronghold, bereft thee of the arms which thou didst trust in and distributed thy spoils. Return therefore this deed, whereby this creature of God foolishly bound himself to thy service; return it, I say, in His name by Whom thou art overcome; when thy Power has come to nothing, presume not longer to retain this useless document. By penitence already hath this creature of God restored himself to his true Lord, spurning thy yoke, hoping in the Divine mercy for defence against thine assaults, and assisted by the Most Holy and Glorious Virgin Mary, Mother of God, through whose intercession he shall obtain from Jesus Christ, His Son, that which he himself is not worthy to expect. Through the same Christ our Lord.”
Whether this process was supposed to insure the visible and material return of the incriminating document, or, failing this, was held to cancel it formally, does not certainly appear and will matter little…
In both parts of this rite, there seems to be an underlying concept that Jesus’ sacrifice on the Cross supersedes any contract the victim may have made with a demon. This makes sense to me if the victim really and truly believes/means what is being stated in the prayers. It also occurs to me that it would be just as good, or better, to seek out a Church (Orthodox or Catholic) and undertake their conversion process. It involves exorcism, baptism (cleansing) and the establishment of a new contract that would supercede any previous pacts.
All of that is fine for someone who has no problem with converting to Christianity. And that is probably not a far stretch for someone who believes in “selling your soul to Satan” in the first place. However, in our case of the young man seeking help, this was not the proper solution. Thus, I set out to discover how he could best dissolve his pact with Satan and move on.
As it turned out, he had several things working in his favour. First, the Satanic church he joined admitted in their writings that one could break the pact at any point one wishes. (It included ominous warnings that Satan would leave you to your enemies forever and you could never come back. But, even still, a way out was included right there in the fine print!)
Secondly, he never received the money, power and woman he expected – which means the pact was null and void in any case. Still, he did dedicate himself to a deity and that would have to be addressed.
Finally, this person had (for some reason) chosen to call upon Satan as “Samael.” This was good news because Samael can be approached through the Solomonic system as an Archangel rather than an Archdemon. And I knew just how to go about doing that.
The following is the technique I prescribed for him to dissolve his pact. This is rather specific to Samael – using timing, incense, colors and offerings sacred to Mars - though it could be modified to work with any spirit. In fact, tt can be used to respecfully dissolve any agreement you’ve made with a spirit, even if you haven’t gone so far as to offer yourself in the deal:
- Set up an altar or table, facing east or facing Mars. A red cloth covering is preferable, but a white one will do and black will also work.
-On the altar, place a red seven-day candle, a coal-burning censer and incense made of tobacco (1 prt), cinnamon (1/4 prt) and crushed red pepper (1/8 prt). (Go light on the pepper! And be VERY sure to burn only a little at a time! DO NOT inhale it directly! In large quantity, or if you add too much red pepper, it is like tear gas!)
-Also on the altar, place the original contract along with a food offering. Foods sacred to Samael are called for: Fresh hot peppers of various kinds (especially red), red meat (fully cooked! – nothing rare, no blood left running!), rum and cigars. You can even put some iron on the altar – such as railroad spikes, nails, or an iron tool.
-He should also place a Talisman of Samael in the center of the altar. Use the sigil from the Heptameron (or Magical Calendar), and I’m sure you or ****** are more than capable of helping him make that. (At this point I wouldn’t have him attempt any complex consecrations.) [Author's note: If you happen to know how to properly consecrate such a talisman, then by all means do so.]
-Finally, he must compose a prayer to Samael – worded however he wants. It should simply explain that he made the dedication without understanding all the facts, and that he feels it was disrespectful on HIS (not Samael’s!) part to make such a dedication without knowing more about the entity in question. Mention that nothing requested has been fulfilled, and thus he would like to respectfully terminate the pact and learn more before proceeding further. It should also mention that he has brought an offering as a show of respect.
-Set all of this up on a Monday night – making sure to clean the room or area the altar is set in.
-At dawn on Tuesday morning, wash up and approach the altar. Light the candle and incense – and set the candle directly on top of Samael’s talisman in the center. Surround this with the offerings.
-Now hold the old contract and call Samael by name and by virtue of the signed contract. Then read the prayer I outlined above, finishing with mention of the offerings made. At this point put more incense on the censer. Light the cigar, then draw smoke from it and blow it onto the altar five times. Then place what remains of the cigar on the plate with the other offerings.
-Finally, tear up the old contract and burn it in the censer. Once done, offer thanks to Samael and leave. The candle should be allowed to completely burn out (should take about five days), and the offerings should be left there about the same length of time. After the candle burns away, take all the offerings, the ashes from the censer and (if he wants) the talisman of Samael. These can be thrown and poured out into a running stream or river, or left at a crossroads.
If he does this and still suffers spiritual oppression or attacks, then we’ll have him do an Uncrossing to clear out any dreck he’s picked up along the way. I have instructions on my blog, so let me know if you need them, too.
When I posted my Uncrossing technique, I promised to follow it with my favorite mirror defense spell- so here it is. I learned it from a Santero who was also an ex-Priest from a Russian Orthodox Church. (He left the Church when he saw politics trumping spirituality.) He was one of the most fascinating men I’ve ever met.
The spell is intended for use when you feel you are directly under attack- and it should follow the Uncrossing ritual I outlined previously. In a best-case scenario, you would know the name of your attacker. However, you can still make use of this spell if the source of the attack is unknown.
Gather a clear (not white) utility candle (generally available in any convenience or hardware store),* a mirror, a saucer, and a tumbler or other glass.
(*- A properly consecrated Solomonic candle is also acceptable here.)
Fill the tumbler half-way or so with water. Place the saucer over the mouth of the tumbler and flip the entire works upside down. The water remains in the inverted tumbler due to the saucer. Place the saucer/tumbler onto your altar or table.
Cut the utility candle in half. On the lower half, inscribe the name of the person who is causing you problems. If you do not know the name, inscribe “my enemies” instead. (Of course, if you have an Athame or consecrate Burin, use that to do the inscribing.)
Invert the inscribed candle and dig out the wick from the *bottom* of the candle. Light the wick you have just exposed, then affix the inverted half-candle to the upturned bottom of the tumbler.
Now place the mirror East of the candle/tumbler/saucer set-up, so that it reflects the set-up’s image Westward. Address a prayer to the Archangel Michael to defend you against your enemies, to argue your case before the Divine Throne, etc. (Some may wish to direct this prayer to the Guardian Angel instead.) Psalms for protection against enemies can be included here as well: Psalm 7, 9, 18, 41-43, 54, 55, 74, 79 and/or 94 depending on your circumstances.
This will effectively invert and reflect negative forces sent at you back to the sender. It is not offensive at all, and can’t harm anyone who does not intend to harm you in the first place. If you attempt to light the bottom of the candle and it refuses to catch, then you likely have the wrong person’s name on the candle.
After the candle-bottom burns completely away, replace it with the top half of the candle. This time it should be lit from the top as normal, and affixed to the tumbler right side up. Address Michael (or the Guardian Angel) once more with prayers of thanks, presenting the wax an offering. (You can also offer some incense here, and anything else you feel is appropriate.) Ask the angel always to protect and defend you, etc. Allow that candle to burn away.
Finally, carry the tumbler to the front door and toss the water out as far as you can.