Archive for the ‘solomonic’ Category
Greetings Fellow Witches!
From the Llewellyn Magick Blog, April 4, 2017:
Herbal washes and waters are among the most popular tools used in traditional forms of shamanism and folk magick around the world. They have existed for as long as humans have known how to make herbal teas, but their uses go far beyond medicinal beverages. In fact, they are exceptionally powerful tools in any witch‘s arsenal—it might just be easier to list the ways in which herbal waters cannot be used than to list all of their diverse applications. Visit any botanica (shops that cater to African and Caribbean Traditions, such as Santeria, Voodoo, and Hoodoo) and you will typically find several shelves fully stocked with herbal washes for as many purposes as you can imagine.
Yet, for some unfathomable reason, they have been slow to work their way into modern forms of witchcraft. Perhaps this is due to the less-than-amicable relationship between most indigenous folk traditions and modern Neopaganism. In past decades, some aspects of the older systems (such as their focus on the dead and underworld, and their use of animal sacrifice) made many Neopagans uncomfortable. As a result, many things—even very useful things—that originate in those traditions were overlooked by Western practitioners.
Today’s witches and ritual magicians are much more open to magical items that might be found on shelves next to skulls and coffin nails. However, some of these, like herbal washes, are new and mysterious to modern students, who are often unsure exactly how they are intended to be used.
Read the Rest at: http://www.llewellyn.com/blog/2017/04/many-magical-uses-of-herbal-waters/
From the Llewellyn Magick Blog, October 4, 2016:
If you’ve been following my posts lately, you likely know I am in the middle (or, maybe, just the beginning) of an adventure into the realms of goetia. It is, to be completely honest, my first time exploring this side of things. That’s not to say I haven’t made a few scouting missions into the underworld—believe me, I have stories!—but I have always considered myself primarily an “angel worker.” […]
When I wrote Secrets of the Magickal Grimoires I was still viewing the world through the lens of dualism. In that book, I describe a universe firmly divided between the celestial and the “infernal” (I wasn’t using the term “chthonic” yet). From that stance, I made a rather strong argument against the common occult idea that demons (or at least a number of them) were originally Pagan deities who have been demonized by Church propaganda. […]
But, what if we remove dualism from the equation?
Read the Rest at: http://www.llewellyn.com/blog/2016/10/demons-and-pagan-gods/
From the Llewellyn Magick Blog, September 12, 2016:
Here’s another one from the Solomonic FB Group files! Somewhat recently, occult scoundrel and esoteric hooligan Nick Farrell posted the following comment to a thread about the Holy Guardian Angel (or “HGA”):
“I think the HGA is a big dumbed down modern con-trick. Sure Abramerlin featured him, but it was more of a gimmick, It was a pick part of Crowely’s ideas and of course Crowley was right about everything especially when it comes down to livestock. Now you get everyone asking you about HGA as if it is a vital thing… or worse your divine self (it really isn’t). I know… not a popular thought but there you are.”
Not a popular thought indeed! It was hardly just Crowley behind the HGA push in the Western Mystery Tradition. Israel Regardie picked up that flag and flew it in his work, and from those guys it was picked up by—well pretty much everyone else. (Except the Neopagans—but we’ll get back to that in a bit.) Especially among the Golden Dawn and Thelema crowds, the concept of achieving “Knowledge and Conversation of the Holy Guardian Angel” became paramount. It was billed as the highest achievement of the adept, the “thing” toward which we should all be working. Without it can nothing else be accomplished! It is our Western version of Enlightenment.
That’s a very lofty philosophy, and I can’t blame those early Golden Dawners (yes, including Crowley) for sensing something vastly important at the heart of the Abramelin Rite. I certainly did!
But now we run into a snag. As wonderful and transcendent as the HGA may be, we don’t actually find him everywhere, do we?
Read the Rest at: http://www.llewellyn.com/blog/2016/09/re-evaluating-our-re-evaluation-of-the-holy-guardian-angel/
From the Llewellyn Magick Blog, July 6, 2016:
I live a double life. Well…let me rephrase that slightly: I live a double occult life. If you add my mundane working existence to the mix, it could be said I live a triple life. But that’s really beside the point. My point is that, as an occultist, I’m burning the ritual candle at both ends.
Not that this is exactly news to some of you. I’ve seen the discussions in some of the forums: “Is Aaron Leitch a sorcerer, or a ceremonial magician?” Cases are made for both possibilities. There is certainly no discounting my deep involvement with the grimoires and Solomonic conjure. I talk quite a bit about the Old Magick, shamanism, the ATRs, and the return of pre-Golden Dawn occult philosophy. One of my greatest teachers was/is Ochani Lele, the famous Santo and author. I have let go of the 19th Century-born psychological model of magick. (Note that says “psychological model of magick,” not “psychology in its entirety.”) And, where it comes to this kind of magick, you won’t see my quoting from Mathers, Crowley, or even Regardie. I call down angels, conjure spirits, gather herbs and dirts and special waters; let’s face it, this is more a kind of witchcraft than it is “ceremonial” magick.
I am a member of the HOGD. That’s the Cicero Order—straight down the initiatory line from Israel Regardie himself—and you’ll find me right in its’ Mother Temple. That is technically ground zero for the modern Golden Dawn movement, and the very embodiment of the magickal current that was born in the Victorian era. Mathers, Crowley, Regardie—even the Ciceros themselves (who, like Ochani, are among my greatest teachers)—are the very people you don’t see me quote in my Solomonic writings. Shouldn’t this current represent everything I say I left behind as a practitioner?
Read the Rest at: http://www.llewellyn.com/blog/2016/07/a-sorcerer-in-the-golden-dawn/
From the Llewellyn Magick Blog, June 6, 2016:
The ritual use of offerings, especially in (but not limited to) the form of food items, is one of those “lost secrets of Western magick” you’ve likely heard me talk about before. A lot. It is an art I learned very slowly, over many years, but it was more than worth the effort. Knowing what to offer, what not to offer, when to offer, how to offer, and how all of these things will influence the spiritual being I am working with has been a “game changer” in my practice—as well as the practices of many others who have explored this method of magick.
In my writings on the subject, I have tended toward describing ritual offerings as a form of payment to the spirit. It not only shows fairness toward the entity, but also provides it with the energy necessary to accomplish your goal. I’ve compared it many times to hiring a contractor—you must negotiate a deal and make the payment, or else why would the contractor do any work for you? Even if you pay the spirit after the work is done—a common practice is to make a small offering before, with the promise of a larger payment afterward—it still acts as an energy exchange that gives the spirit what it needs to make changes in the physical world.
But, of course, not everything is so simple. A member of my Solomonic Group on Facebook recently pointed out an anomaly in the spirit-conjuring grimoire called the Goetia. Apparently, the mighty president Malphas should not be given “sacrifice,” as he will accept it “kindly and willingly, but will deceive him that does it.” This strikes me as counter-intuitive on the surface: is it saying that Malphas is willing to work for free, and will react negatively if you do try to pay him??
Read the Rest at: http://www.llewellyn.com/blog/2016/06/when-not-to-make-offerings/
I have just updated my page on how to make Herbal Holy Waters specific to the Planetary forces. And, along with that, I thought you might like to see some photos from my most recent efforts to make some. 🙂 These were taken during the last waxing moon, on the days/hours of Luna and Jupiter respectively.
The following two pictures show the plants I gathered for the process. On Monday I gathered nine plants sacred to the Moon: Jasmine, Honeysuckle, Water Lily (inc. Lotus), Juniper, Geranium (Citronella), Willow (Bottle-brush), Spearmint, Aloe, and a couple of other Succulents:
Nine plants sacred to Luna.
On Thursday I gathered four plants sacred to Jupiter: Cedar, Pine, Bay Laurel, and Honeysuckle:
Four plants sacred to Jupiter.
In each case, my wife and I went out to find these plants in our own hometown. This ensures they are fresh and intimately connected with our own genus loci (local spirits). Then, on the proper planetary hour, I lit a candle of the appropriate color and submerged the green plants into a gallon of pure spring water:
Lunar Plants in Spring Water – before ripping and tearing.
Then, as my daughter or wife held the Bible open for me, I proceeded to read the Psalms I had chosen for the ritual. (I used four Psalms for Jupiter, and nine for Luna.) While I chanted, I proceeded to rip and tear the plants with my bear hands in the water – slowly but surely turning the water opaque with the “blood” of the plants:
Lunar Water just before straining. Notice how dark the water has become.
Jupiter Water just before straining. Not every plant results in dark green color – but the water here is still opaque.
Once I simply could not tear or squeeze the plants any further, and the water had become dark, I added in several ounces of Solomonic Holy Water; for an extra blessed kick. 😉 I then allowed the results to sit for some time until the candles had completely burned out. Finally, I poured the finished herbal waters into gallon jugs for storing in the refrigerator. The final picture below is of the finished product as it appears on my Doc Solomon’s website. (The middle bottle is the Lunar Water, and the right-hand bottle is the Jupiter.)
The finished product.
If you are interested in the page at Doc Solomon’s where I am currently selling these Herbal Waters, just click here and enjoy! 🙂
You, courageous seeker (if this applies to you), are merely pointed toward an entire genre of (extremely obscure) occult literature and told, “There lie the true secrets of magick. Good luck.” So, realizing you’re pretty much on your own, you take the most logical first step: look for a copy of the Key of Solomon in order to get an idea of what the system looks like and requires. But wait! Do you mean the “greater” or “lesser” Key of Solomon? Or did you mean the Hygromanteia (aka the Magical Treatise of Solomon)? Maybe you’d like the Key of Solomon the King published by Mathers, or do you prefer the Veritable Key of Solomon published by Skinner and Rankine? I could go on
From the Llewellyn Magick Blog, February 16, 2016:
Those who take an interest in Solomonic and grimoire occultism face a rather unique dilemma. Anyone who undertakes a specific path/tradition—such as the Golden Dawn, Thelema, and even Wicca—generally has their work cut out for them. Literally. Someone before them has taken the time to design an entire course of work and study for the new student to follow. You will read this text and that one, you will perform these rituals and meditations, and you will pass this test before moving on to the next stage—there really isn’t any room for confusion on that point.
This, however, is not the case for the student hoping to learn the ways of Solomon or Enoch. You, courageous seeker (if this applies to you), are merely pointed toward an entire genre of (extremely obscure) occult literature and told, “There lie the true secrets of magick. Good luck.” So, realizing you’re pretty much on your own, you take the most logical first step: look for a copy of the Key of Solomon in order to get an idea of what the system looks like and requires. But wait! Do you mean the “greater” or “lesser” Key of Solomon? Or did you mean the Hygromanteia (aka the Magical Treatise of Solomon)? Maybe you’d like the Key of Solomon the King published by Mathers, or do you prefer the Veritable Key of Solomon published by Skinner and Rankine? I could go on, but you can see for yourself right here. And, mind you(!), these are only a few of the manuscripts attributed specifically to Solomon—so this doesn’t include the host of grimoires attributed to other authors. All of them purport to teach you how to summon the spirits and work the spells, and they are all certainly similar to one another, yet they are also very different.
But we’re not done confusing you yet! You see, we old-timers are going to give you a solid gem of advice before you even get started: Follow the damned instructions! Don’t skimp or take shortcuts, don’t alter things to the way you think they should be; trust that the author of the grimoire knew what he (or she) was doing and follow the instructions as given. Then, you’ll delve into your chosen grimoire(s) and discover the punchline: the instructions aren’t complete! At least, they aren’t in the greatest number of occult texts. Most of them were written as working notes for practicing magicians, and it was assumed a lot was already understood by the student before even picking up the book.
Now, here is where the student will encounter some real controversy. There are a few Solomonic practitioners out there who will insist “grimoire hopping”—that is, either switching between grimoires, or drawing material from one text to “fill out” another—is a bad idea. Instead, one should pick a text and dedicate to it. They will say there are differences between the instructions in different grimoires, and therefore we shouldn’t assume their procedures can be easily shared between them. Not to mention a great number of grimoires, themselves, claim to contain the real secrets of magick while other grimoires are vain foolish attempts at the same—so apparently even they didn’t want you to mix their systems together.
Except, they totally mixed the systems together themselves—a lot. They regularly borrowed conjurations, prayers, talismans, words of power, ritual tools, magick circles, and more from one another. In fact, they did so much appropriating it is often difficult to determine which book copied from another, or when they might both have been drawing from some as-yet-unknown older source. And they didn’t keep the things they borrowed pristine, either. They made aggressive changes—lengthening or shortening conjurations, changing names of God, altering spirit hierarchies, changing the required tools and furnishings, adding bits in, taking bits out, etc., etc.
So, I’ll understand if you find yourself confused and exasperated. You shouldn’t mix systems or deviate from the instructions, except you actually have to. Yet, trust me, there is no change, addition or subtraction you can make to your chosen system that will not result in someone, somewhere, telling you that you’ve done it wrong. I can’t entirely blame those of you who have decided the Solomonic mages can go to gehenna with their convoluted tradition. However, before you begin to wish the Roman Church had succeeded in burning all the blasted grimoires, let’s see if we can’t untangle this knot to some extent.
Read the Rest at: http://www.llewellyn.com/blog/2016/02/grimoire-hopping/