Harnessing the “Burning Ring of Fire:” Fiery Wall of Protection Oil in Rootwork and Solomonic Conjuration

By Frater S.C.F.V.

A. Introduction: The Wall of Flame that Burns Transgressors

Fiery Wall of Protection Oil is a well-known and time-tested condition oil in the Hoodoo, Conjure, and Rootwork traditions. While standard Hoodoo Protection Oil will ward off evil and guard the people and places anointed with it, Fiery Wall of Protection goes a step forward to ensure that if anyone crosses its protective boundary, they get burned. To illustrate this point with an analogy, if the general-use Protection Oil is a fence blocking a property, Fiery Wall of Protection is an electric fence.

Like many Conjure methods, the Fiery Wall formula finds the roots of its rationale in the Bible. Zechariah 2:4-5 states: “Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her.” Similarly, the Fiery Wall of Protection formula surrounds us with Divine, Angelic, and Herbal protection with power and heat behind it.

Variations on the Fiery Wall formula–of which there are many, as we’ll see shortly–have long been used by Rootworkers for a wide variety of reasons. These have ranged from combating curses, jinxes, and crossed conditions being thrown in our direction to keeping abusive men away from their children, to keeping potential mistresses away from husbands, protecting children from sexual predators, keeping away the law, protecting soldiers doing tours in active warzones and many more.

Fiery Wall of Protection is perhaps best-known as being linked to the famous candle working that uses it, but it can be used in much subtler ways when the herbal formula is applied in Fiery Wall of Protection Oil, Sachet Powders, Floor Washes, Incenses, and so on. As cat yronwode (2000) notes, you can “Use the Oil to dress yourself or any wooden furniture or metal surfaces such as door knobs. The sachet powder is deployed by sprinkling it in carpets or laying down piles in the corners of the room. The incense powders can be burned at any time to set a shield in place in a given area. The mineral crystals can be applied to an area in the form of a floor wash or sprinkled into the rinse water of your laundry, to dress the clothes you wear when dealing with people from whom you desire protection.”

About the famous Fiery Wall Candle Working, Miss Cat (2000) adds that “basically, this spell is an enactment of the results one desires, with candles standing in for the participants, somewhat after the nature of doll-babies. Often the major reason to perform this spell is to remove a bad person from a social situation such as the family or a work site. Depending on how wicked the “Perpetrator” is, this removal can be performed with differing degrees of severity, from very mild to very extreme. The form in which I learned this spell is Catholic Christian hoodoo and it calls for the total and unconditional removal of the unwanted person from life. However, it can be adapted for use in other religious — or completely non-religious — contexts, and with a lessened degree of severity, if circumstances warrant mercy. Variations such as these arise because different folks have different reasons to work such a spell and because the conditions they are working under may differ.”

The Fiery Wall formula is potent and useful, but like all tools in the Rootwork arsenal, it also has its limits. As Michelle Gruben (2017) aptly states, that “a Fiery Wall of Protection (…) does not punish your enemy for past sins, and it does not prevent them from transferring their negative attentions to someone else.” Thus, it will not necessarily be helpful to undo malefica that has already been thrown at us, whether that be jinxes, crossed conditions, or substantial mental, spiritual, or physical curses. For that, we need to look to other methods (e.g. using Uncrossing condition Oils, doing Despojos, using spiritual baths, using suffumigations of Uncrossing-related herbs and incenses, etc.). However, once that work is completed, a Fiery Wall is a wise way to seal a protective barrier around the space that has been cleansed and made spiritually “clean.”

B. Different “Woods” to Build the Fire: Herbal, Root, and Curio Variations on the Fiery Wall of Protection Formula

If you ask 10 different Rootworkers about the Fiery Wall of Protection Formula they use, you’re likely to get 10 different answers. This is because it is a folk formula that has been used for years with regional variations in different parts of the United States, depending on the availability of different ingredients, substitutions employed, and variances in “style” from say New Orleans to Louisiana.

To better understand the “root essentials” of Fiery Wall of Protection, let’s analyze some variants of the formula and then try to tease out the key components that need to be included to make the Fiery Wall formula what it is so that it can do what it needs to do.

1. First, cat yronwode (2000) notes that the Lucky Mojo formula uses “Rue, Sandalwood, Black Snake Root, and other herbs and essences.”

In Miss Cat’s formula, Rue is there for protection, warding the Evil Eye, and helping with diffusing curses and jinxes thrown our way. Sandalwood has many uses, but here, adds protection. Black Snake Root yields both protection and boldness. Like a suggestive dress, the phrase “other herbs and essences” leaves a lot to the imagination. However, we can tease out some of those possibilities by consulting other sources.

2. Second, Papa Gee Papa Gee at Aroma G’s Botanica in Nashville Tennessee, in his Fiery Wall of Protection formula, includes “Dragon’s blood resin, bay leaf, ginger root, angelica root, marjoram, red pepper, chili, Peppermint.”

This formula adds some interesting new elements we don’t see in Miss Cat’s admittedly abridged and incomplete list. Dragon’s Blood adds, not only a fiery red colour, but also protection, good luck in the operation and help in invocations (e.g. of Archangel Michael who is often called upon in Catholic versions of the Firey Wall spell). Bay Leaf helps ensure our victory against our enemies. Ginger adds not only protection, but heat — essential for Firey protection. Angelica root is a very smart choice to include if we will be calling on Angels for protection in the Candle rite; it not only protects, but helps heal if we have been burned already, and facilitates angelic work. Marjoram helps drive off those who would wrong us and also protect our business or home from jinxes. Red Pepper and Chili both add heat–more fire to the Wall–as well as warding power. Mint is a smart choice to include, because it not only adds protection, but also builds mental fortitude and helps shatter jinxes and curses thrown its way.

3. Third, Hurricane Badessa (2022) from The Conjured Saint in Rhode Island also includes Rue and Chili among the herbs used in his Fiery Wall of Protection Oil, again for protection and heat as we’ve seen.

4. Fourth, the Art of the Root‘s Fiery Wall of Protection formula includes “cinnamon, rue, salt, black pepper, dragon’s blood, and many other protection-related herbs and oils.” Some of these are familiar from what we’ve seen so far, such as Rue and Dragon’s Blood. Cinnamon here helps “fire up” the Fiery Wall and provide purification and protection. Salt provides protection and wards curses, jinxes, and Mal Ochio; it is also a “power booster” in workings, just as salt “boosts flavours” in food. Black Pepper also adds fire as well as warding evil and offering protection.

My intense Fiery Wall of Protection Oil. Formula to follow below.

5. Fifth, Hoodoo and Rootworker Mama Sarah at Conjured Cardea uses an interesting formula with some surprising twists for Fiery Wall of Protection. Her method includes “dragon’s blood resin, calamus root, allspice, cat’s claw, juniper, sea salt, iron filings, basil, orange zest, rosemary, witch grass with frankincense, amber, and cinnamon oils.” Dragon’s Blood, Salt, and Cinnamon, we’ve seen so far, but almost everything else in her formula is intriguingly different. Calamus here helps with dominating and controlling our enemies; other formulas sometimes use Master of the Woods (Woodruff) or Master Root for the same purpose. Cat’s Claw cleanses and rebalances the space it is used in (e.g. interior of the Fiery Wall Circle in this case). Juniper is likely included to add strength and energy. Iron Filings add strength and protection; in grimoire magic, they are linked to Mars. Basil protects the home and drives away the Evil Eye. Orange Peel attracts luck and success, similar to Bay Leaf. Rosemary protects against evil and cleanses. Frankincense is included for scent, blessed power, and protection. Amber is a creative and unique choice not seen in any other formula I studied, which was likely included for protection as it “protects” whatever is encased within it. Witch Grass is typically used for binding, love-magic and cursing, but can be used to try to control enemies as well, which is likely the rationale here.

6. Sixth, Dr. E (2022) at Conjure Doctor uses a variety of herbs in his Fiery Wall of Protection formula, some of which include “ginger, rue, and angelica.” These recur in formulas we’ve already seen for the reasons already outlined

7. Seventh, Ocean Delano (2011) at Turning the Magic Around synthesized several Hoodoo sources to craft the following formula for a Fiery Wall of Protection Oil that includes “Ginger • Dragon’s Blood • Rue • Cinnamon • Sandalwood • Devil’s Shoestrings • Black Pepper • Red Pepper • Angelica.” All of these inclusions are common staples of the formula and are included for reasons we’ve already seen.

In addition, Delano’s (2011) fascinating article on the subject of Fiery Wall of Protection interestingly adds a formula for a Fiery Wall of Protection Sachet Powder:

• 1-2 tbsp Powder Base (talcum, flour, cornstarch, or cornmeal)

• 1 tbsp salt, powdered

• 1 tbsp dragon’s blood resin, powdered

• 1 tbsp frankincense resin, powdered

• 1 tbsp myrrh resin, powdered.”

My Fiery Wall of Protection Sachet Powder. Formula to follow below.

8. Eighth, another Rootworker, who wished to remain Anonymous, shared the following insights into the magical rationale behind the Fiery Wall of Protection Formula in 2011, stating that “traditional Fiery Wall of Protection smells rather spicy because of the addition of Ginger root/oil, and slightly woody scent because of the addition of Sandalwood, and since the “wall” is usually said to be created by St. Michael’s fiery sword, Angelica root is added into the blend. Other staple ingredients are Rue for reversing back evil to the sender, Devil’s Shoestring to trip the enemies from doing harm on you, and Black Pepper or Grains of Paradise, for protection and banishing. There are more ingredients depending from one Rootworker to another, such as Red Pepper, but with these, you can’t go wrong.”

9. Ninth, the ever-insightful Sam Block (2012) at the Digital Ambler, when analyzing the structure of the Fiery Wall formula, provides an interesting Planetary perspective to illuminate the ingredients in a style typical of grimoire magic. To quote Sam, Fiery Wall of Protection Oil “combines the essences of Fire, Mars, and the Sun to create a barrier of protection that both drives off evil and keeps harm out, a two-pronged approach that helps keep the things anointed with it safe and free from all harm.  It’s also good at driving out evil entities from a place already anointed with it, burning them out, as it were, from their current place and keeping them from coming back.  Although the oil has traditionally been categorized as more Solar than Martian, I incorporated the strength of Mars to lend the recipe and consecration a bit more oomph.”

He goes on to say that he “based my recipe off of the one Ocean Delano used, with a few extra things to pump up the power.  The idea was to combine fiery, hot, and protective Martian and Solar materia: Martian to give the oil the fire to kick anything wicked approaching it in the balls, Solar to lend the oil a defensive character to let nothing harmful pass through.  Since both Mars and the Sun are ruled by fire, anything hot, peppery, spicy, or stinging would do.  I found more than half of the stuff I needed in my spice cabinet, and the others can be found at swanky gourmet supply stores or new age/occult suppliers.”

Sam’s Fiery Wall of Protection formula includes the following:

• “1 tbsp pink rock salt (trace amounts of iron oxide)

• 1 tbsp true cinnamon

• 1 tbsp dragon’s blood resin

• 1 tbsp frankincense resin

• 1 tbsp myrrh resin (related to Saturn, but the myrrh plant is spiky and thorny, good Martian qualities)

• A dash of chili powder

• A dash of powdered Saigon cinnamon (hotter than true cinnamon, but cassia will suffice)

• A dash of crushed red pepper

• A dash of powdered ginger root

• A dash of finely ground black pepper

• A dash of red sandalwood (normally ruled by Venus, but used to “build” a wall of protection; its redness helps, and is used in hexing in some traditions)

• 1 cup castor oil

• 1/2 cup olive oil”

One thing I love about Sam’s work is that he is a master of meticulous details, a trait I wonder if he derives from his meticulous work as a computer programmer. We see this in his decision to include Pink Rock Salt in particular for the Salt component because it contains “trace amounts of iron oxide,” with iron being linked to Mars. He goes beyond most recipes to include not just Dragon’s Blood or Frankincense, but both, with the addition of Myrrh for its Saturnian connections linked to boundary-setting in the Fiery Wall as well as its spiky, thorny qualities, which fit the Fiery Wall’s intention to “bite back” at those who try to cross it. In another great example of Digital Ambler meticulousness, he includes not one, but two kinds of cinnamon, the second being Saigon Cinnamon. The other ingredients we’ve seen before. A combination of castor and olive oil are included to provide a pure and stable based to hold all of the above along. It’s a thorough and solid formula overall.

10. Tenth, in her excellent Conjure Cookbook: Making Magic With Oils, Incense, Powders and Baths, Miss Talia Fenix (2010) provide the following formula for Fiery Wall of Protection Oil on pages 48 to 49, which includes “Ginger, White Mustard Seed, Grains of Paradise, and Sandalwood.” This formula is sleek, clean and tight. Grains of Paradise are included for protection, especially of the home, and the interesting addition of White Mustard Seed both helps (1) disrupt the activities of meddling or injurious enemies and (2) offer protection.

11. Eleventh, my wise Rootwork teacher Aaron Davis kindly shared his own Fiery Wall of Protection formula with me, which includes “devil shoe string, bay, pinch sulfur, 5-finger grass, angelica, woodruff, calamus, pinch dragon blood, camphor resin/oil, petition paper ash, write petition on Isaiah 41.” Many of the fascinating staples of the formula are included from Devil’s Shoe String to Bay, Angelica, and Dragon’s Blood. However, Aaron interestingly also tosses in Sulfur; I wonder if he drew this from grimoire work, where Sulfur can be used to ward off demons after they have been conjured! In any case, it is a powerful, although stinky, warding curio. Five-Finger Herb is here for “success in all things that five fingers can do,” which is smart, given all of the hand-based work we do in the Fiery Wall of Protection candle working. Camphor is included for both its powerful cleansing ability and its protection. This idea offers another complement or substitute to the Frankincense, Dragon’s Blood, and Myrrh resins we’ve seen so far. Finally, Aaron is a master of creative uses of ash in his work and his use of it here is no difference; he has us write a petition on Isaiah 41, burn it to ash, and include that. This is a brilliant addition of biblical material for those dauntlessly unoffended by uses of this type.

If we look at all of the formulas above, we find that they have some commonalities: they must include (1) protective herbs or curios (e.g. Angelica, Rue, Sandalwood, Dragon’s Blood, Ginger, Devil’s Shoe Lace, etc.) (2) they often include herbs designed to disrupt crossings or jinxes as they come our way (e.g. Rue, Mint, Mustard, Devil’s Shoe Lace, etc.), (3) they must include hot or fiery Herbs (e.g. Black Pepper, Chili, Cinnamon, Cayenne, Ginger, (4) they often include Salt as a “power booster,” cleanser, and protector, often alongside Pepper, (5) they almost all include at least one Incense (e.g. Dragon’s Blood, Frankincense, Sandalwood, Myrrh, Camphor), and (6) they sometimes include herbs designed to produce control or mastery (e.g. Woodruff, Master Root, etc.).

C. A Fiery Wall of Protection Incense and Sachet Powder Crafted on the Day of Mars

On this Day of Mars, 2022-08-24, I strove to integrate what I learned from analyzing the traditional and contemporary formulas given above in addition to what I had available in my current curio collection to arrive at the following formula:

I. Frater S.C.FV.’s 13-Ingredient Fiery Wall of Protection Formula:

• Ginger (Protection and Heat)

• Chili (Heat, Aggression to Boundary-Crossers, Protection)

• Cinnamon (Protection, Heat, Purification)

• Angelica (Protection, Angelic Power, Healing for the Protected)

• Rue (Protection, Warding the Evil Eye, and helping with diffusing curses and jinxes)

• Black Pepper (Heat, Protection from Evil, Warding Jinxes)

• Himalayan Pink Salt (Cleansing, “Power Boosting,” Mal Ochio and Malefica-Warding Power, and because of its “traces of iron” linked to Mars, inspired by Sam Block)

• John the Conqueror Root (Victory, Control, Luck, Commanding Power)

• Dragon’s Blood (Protection, Luck, Invocation Enhancement),

• Frankincense (Blessed Power, Protection)

• Sandalwood (Protection from Evil)

• Bay Leaf (Victory)

• Mustard Seed (Disrupting Enemies’ Work Against Us, Protection)

Steps for an Oil or Sachet Powder:

• Finely grind all dry ingredients. I tossed them all, in batches, into a coffee grinder and grinded them as finely as possible. We especially want to do this with the larger and coarser ingredients (e.g. Frankincense resin, Dragon’s Blood, Sandalwood, Rue, etc.).
While adding each ingredient, I spoke to its Spirit and asked it for what I wanted it to add to the oil or Sachet Powder (e.g. “Spirit of Ginger, bless this Oil and Powder with your fiery heat and fierce protection”). If you wish to use a similar approach, I included the role of each ingredient that we are asking it to serve in parentheses above.
• Mix all dry ingredients after grinding. You can then divide this herb mix up depending on the applications you want to do (e.g. I put some in an olive oil base and mixed some into a sachet powder base, and kept some additional amount for future uses).
• If making a Fiery Wall of Protection Oil, add the herbal mix to olive oil in a mason jar or bottle with a lid and and mix thoroughly. If you have castor oil, you can follow Sam Block’s lead above and use a mixture of the two. I only used olive oil because that is all I had on-hand. You only need enough herbal mixture total for about 1/10th of the jar, so a little bit goes a long way. For a stronger oil, add more; it’s up to you and your needs. This formula is potent.
• If making a Fiery Wall of Protection Sachet Powder, add a small amount of the herb mixture to a mixture of 2/3rds cornstarch to 1/3rd baking soda (if using Miss Talia Fenix’s method). That’s what I did. Others like to use talcum powder. The choice is yours. Experiment to find the ratio that is best for you.
• In either case, shake the bottle or mason jar thoroughly.
• Allow to rest for at least 7 days (e.g. on an Angelic Altar (e.g. St. Michael) or Ancestor Altar, if you use one). At least once per day, continue to shake the bottle thoroughly as the curios and materia will tend to settle in a layer on the bottom.

Quick Divination Tip to Check on the Spiritual “Readiness” of an Oil: If you aren’t sure if your Oil has rested long enough for your Spirits to set it up for you, try doing a Pendulum reading with a yes-no question (e.g. “Should I leave this Oil to rest for another day before I use it?” If you get a Yes, leave it. If No, you can remove it and put it to use).

D. A Psalmic Arsenal for Protection: Options for Psalm Empowerment of Fiery Wall of Protection Oil

In a traditional Hoodoo, Conjure, and Rootwork context, all we would need to do to “empower” an oil like this spiritually is to simply pray over and recite Psalms over it. Which Psalms should we use? Many options exist.

Psalm 23 is a standard “Swiss Army knife Psalm” that can be used nearly for anything. We can also add on additional Psalms depending on our circumstances.

To provide some examples, here are some ideas of Psalms to use for different contexts of use of the Fiery Wall of Protection Oil, Sachet, Incense, etc.:

• Use Psalm 12, Psalm 74. Psalm 93, Psalm 109 if you are facing severe persecution or oppression,
• Use Psalm 11 to add righteous retribution against enemies, appropriate for Fiery Wall,
• Use Psalm 14, Psalm 36, Psalm 43, or Psalm 31 if you want to use the Fiery Wall to keep our slander and gossip against you,
• Use Psalm 29 if you feel a need to drive out evil and restore peace and tranquility to your home,
• Use Psalm 30, Psalm 105, or Psalm 106 for protection from enemies, good in most Fiery Wall applications, especially if they have thrown curses at you affecting your health (i.e. what Brujeria calls “physical witchcraft”),
• Use Psalm 33 fi you are using Fiery Wall of Protection to protect all members of your family,
• Use Psalm 34, Psalm 70, if you know people are actively throwing malefica at you to destroy and cast back evil as soon as it hits your Fiery Wall of Protection,
• Use Psalm 40, Psalm 101, or Psalm 145 if your magical opponent is conjuring malevolent daimons or Muertos Oscuros (Dark, low-level dead spirits) and sending them to torment you,
• Use Psalm 44 or Psalm 116 if you fear that someone is going to physically try to come and hurt you or your loved ones,
• Use Psalm 47 if you are trying to gain mastery over your enemy,
• Use Psalm 48 if you want your enemies to be hit with terror after they throw at you as part of the “Fire” added to the Fiery Wall,
• Use Psalm 53 to protect against unknown enemies who are working behind your back to try to hurt or ruin you,
• Use Psalm 54, Psalm 55, Psalm 94 to reverse malefica back at its sender amplified by Divine retribution for evil,
• Use Psalm 76 to invoke Divine protection and retribution against enemies who have unjustly wronged you,
• Use Psalm 79 for the most aggressive form of “fire” to be added to the Fiery Wall, in cases of life and death,
• Use Psalm 88 if you want a combination of reversing evil and healing the effects it had on you, your loved ones, or client,
• Use Psalm 91 or Psalm 141 for protection against someone who is abusing you psychologically or emotionally,
• Use Psalm 112 to amplify your power and strength against your enemies,
• Use Psalm 125 if you will be traveling and anointing yourself with Fiery Wall of Protection to protect you while abroad (carry a Comfrey root and St. Christopher medal in a Mojo bag too to help with protection while traveling)
• Use Psalm 130 if you are a soldier or someone living in a war-torn area and need protection while passing by sentries in a warzone.

You can also use combinations of Psalms from different categories to tailor your Fiery Wall of Protection to exactly what you’re up against. This is sufficient to “charge” the Fiery Wall product you are making with its intended purpose from a Rootwork perspective.

E. Mixed-Method Empowerment: A Blended Solomonic and Conjure Approach to Empowering a Fiery Wall of Protection Oil, Herbal Blend, and Sachet Powder

In my case, as I am also a grimoire magician with ongoing relationships with multiple Spirits, I opted to use a mixed approach, combining Solomonic magic with Rootwork approaches.

This worker was completed on Tuesday, August 24, 2022 in the Day and Hour of Mars, to heighten the “fiery” component in the context of attuning this Oil for use in protection from magical attacks being thrown at me. In this case, the fact that I was being thrown at was confirmed by 3 methods of divination by myself as well as by 2 objective third-party readers, since I favour objective replication in such matters.

As timing was of the essence, I was not able to wait for a waxing Moon as would be more traditional in grimoire work. As I know some of my grimoire friends will be triggered by the fact that I did this working on a waning Moon day, I would humbly suggest that 5 important points are worth noting.

First, in Rootwork, urgency overrides perfection; that is, when we need something now, there ways of working around imperfect circumstances. In this case, I simply factored the waning Moon into the formula by design, such that it is the Mal Ochio and Malefica thrown at me by the enemy that wanes when it contacts the Fiery Wall.

Second, this work was done in the context of a larger multi-day working involving a whole series of cleansing baths, reversal works, despojos, suffumigations, uncrossings, etc for which there is precedent in traditional witchcraft to do during waning Moon phases when we need to get rid of something.

Third, it’s worth noting that Moon phases were not historically factored into Hoodoo, Conjure, and Rootwork until later on when grimoire materials (e.g. 6th and 7th Books of Moses, etc.) came into the picture and influenced the way some workers operated; indeed, the American slaves and marginalized and oppressed peoples who created these systems based them on flexibility and urgent needs. If they needed something now, they found a way to make it worse.

The same goes for Planetary Days and Hours; these were completely disregarded in Hoodoo, Conjure, and Rootwork for much of its history with zero impact on results. Therefore, many Rootworkers use them when convenient and disregard or work around them when not while others never mind them at all and still get results.

Fourth, the context of our relationships with spirits can also yield more flexibility with regards to the magical timing of operations. When I first contacted the spirits in question, I respected all of the traditional protocols included timing. However, as Aaron Leitch, myself and others have often pointed out over the years, once we’ve built up a connection with a given spirit, we can be a little more flexible in terms of magical timing because our spirits know us and come when we need them. Moreover, when we are combining Solomonic and Rootwork, we also have more freedom than we do in a strict Solomonic approach, which I’ve also done and recorded elsewhere here at Light in Extension.

The final point that’s worth noting is that what I was doing in this particular working was not a full-blown evocation of 14 Spirits. Rather, it was a call for assistance in the context of long-standing relationships that did not require the extensive back-and-forth communication of the type I would engage in within a full evocation.

In any case, the Moon was in a fitting Lunar Mansion on this Day of the Moon, namely, Al-Tarf (the Glance of the Lion’s Eye). The 11th century Picatrix says Al-Tarf is good for causing infirmities to others who have afflicted us and Agrippa agrees in the 16th century. In that respect, it seems appropriate to a Fiery Wall of Protection. It’s also good for separation work ,which is appropriate to materials designed to create boundaries (i.e. the Fiery Wall).

For the Altar set-up, I used St. Michael the Archangel’s Altar since the associated Fiery Wall of Protection Spell associated with this Oil and Powder call on Michael.

However, I was pulled by my Spirits to include not only Michael, but the full 7 Heptameronic Archangels and Arbatel’s Olympic Spirits that are my long-term Spirit allies, with whom I have been working for years. The statues of the 7 Archangels were arranged in a Circle with an orange ribbon symbolizing the Fiery Wall of Protection to be formed by them tied around them all.

The Sigils of the Olympic Spirits were positioned partly under each of the associated Archangels (e.g. Bethor with Sachiel). In the center of this circle of Angels and Sigils, which was itself located in the center of my Solomonic Circle, I placed a golden Altar Cross. Around the Cross, I placed the 2 bottles of Fiery Wall of Protection Oil, the jar of Herbal Blend with the Incense censer over it, and the jar of Fiery Wall of Protection Sachet Powder I had made with the offered candle over it.

I opened the Temple with the Bell of Art in the name of the Father, Son, and Holy Spirit, conjured the 7 Archangels and Olympic Spirits with a series of prayers and conjurations, and then offered the Triune God water, a candle offering, and Frankincense in their name, which I then encouraged them to partake of. I also called on my Ancestors to assist. I then asked the Spirits of the Angels, Olympics, Ancestors, and the Spirits of the Herbs themselves to empower the Oil, Powder, and Blend with all of the virtues mentioned above, working in harmonious, exponential, and synergistic manner. At one point during this working, I saw a bright white flash surge past the outside of the Circle on my right, seemingly from a spirit arriving.

I then thanked all of the Spirits for their assistance, closed the Temple, and left the candle and incense to burn out overnight. In the next morning, I confirmed that the candle and incense had burned out cleanly with no adverse drippings or other indications. These items will remain on Michael’s Altar for the next 7 days, then a final 2 days on my Ancestors’ Altar to complete the 9-day period linked to Ancestors.

When I finally do perform the Fiery Wall of Protection candle Operation, each Guardian Candle will feature the name of both one of the 7 Archangels and the associated Olympic Spirit. In this way, the same Spirits who empowered the oil will be called again to drive the candle work. And so, the Fiery Wall will come full-circle.

F. Conclusion: Stepping into a “Burning Ring of Fire”

The Fiery Wall of Protection is a staple of African-American Hoodoo, Conjure, and Rootwork and will continue to remain so because of its versatility, effectiveness, and potency. May we always find ourselves at its Center, in the confines of its secure Heat, and woe betide those who, foolishly taking aim at us, would dare try to cross its Fiery Wall, for, paraphrasing Zechariah 2:4-5, “I, saith the Lord, will be unto you a wall of fire round about, and will be the Glory in the midst of you…”

References

Badessa, H. (2022). “The Fiery Wall of Protection.” The Conjured Saint. Retrieved 2022-08-23 from https://www.theconjuredsaint.com/product-page/fiery-wall-of-protection-oil-spiritual-protection-removes-negative-forces

Block, S. (2012). “Fiery Wall of Protection Oil.” The Digital Ambler. Retrieved 2022-08-23 from https://digitalambler.com/materia/fiery-wall-of-protection-oil/

Dr. E. (2022). “Fiery Wall of Protection Hoodoo.” Conjure Doctor. Retrieved 2022-08-23 from https://conjuredoctor.com/index.php?main_page=page&id=17

Fenix, T. (2010). Conjure Cookbook: Making Magic With Oils, Incense, Powders and Baths. Bolton, On: Amazon.

Gruben, M. (2017). “A Quick and Dirty Fiery Wall of Protection Spell.” Grove and Grotto. Retrieved 2022-08-23 from https://www.groveandgrotto.com/blogs/articles/the-fiery-wall-of-protection

Mama Sarah. (2009). “Fiery Wall of Protection Ritual Oil.” Conjured Cardea. Retrieved 2022-08-23 from https://conjuredcardea.indiemade.com/product/fiery-wall-protection-ritual-oil-hoodoo-voodoo-witchcraft-highest-protection-removes-unwante

Delano, O. (2011). “Uncrossing Follow-Up: Fiery Wall of Protection.” Turning the Magic Around. Retrieved 2022-08-23 from (https://turningmagicaround.blogspot.com/2011/04/uncrossing-follow-up-fiery-wall-of.html?m=1)

Papa Gee. (2022). Wall of Fire: Hoodoo Wall of Protection Oil.” Aroma G’s Botanica. Retrieved 2022-08-23 from https://www.aromagregory.com/product/wall-of-fire-hoodoo-protection-oil-fiery-wall-of-protection/

The Art of the Root (2021). Fiery Wall of Protection. Retrieved 2022-08-23 from https://artoftheroot.com/products/fiery-wall-of-protection-oil-for-hoodoo-conjure-vodoo-pagan-ceremonies?gclid=Cj0KCQjwxveXBhDDARIsAI0Q0x2tfvGbk2uz6N40-fCqjMH5NBV4yqzCB3VzA0ETHQ3VdWU3uIr9Ul4aAszHEALw_wcB

yronwode, cat. (2000). Fiery Wall of Protection Magic. Lucky Mojo. Retrieved 2022-08-23 from https://www.luckymojo.com/fierywall.html

By Herb and Angel: A Folk Christian Working with Archangel Michael for Three Recently Deceased Souls

By Frater S.C.F.V.

A. Spiritual Work for the Dead: Context of the Working

As some of readers may know, I am a Clinical Social Worker in my professional life, and specialize in palliative care, working with older adults with dementia, cancer, and other serious diagnoses, defending vulnerable people from elder mistreatment, and working with younger people with disabilities.

The people with whom I work with are mostly low-income, socially and intersectionally disadvantaged in various ways, and desperate for help. My mundane calling on this Earth embraces working with them, empowering them, equipping them with tools and resources from the government and community organizations, supporting them emotionally through their challenges, and accompanying them, often until the end of their lives.

And yet, it dovetails with my spiritual calling, for as Initiates know, matter and Spirit are but two sides of the same nondual coin, and death is but a phase of the soul between life and afterlife.

V0017612 – Life and death. Oil painting. Credit: Wellcome Library, London.

Indeed, the deeper I go into the study and practice of traditional Rootwork and Conjure with my beloved teacher Aaron Davis, studying the classic texts, and learning from experienced Rootworkers, the more I see that this style of magic is and always was about community, resilience, and survival. The African slaves who developed Hoodoo, Rootwork and Conjure in conversation with Indigenous Peoples, Appalachian white folks, esoteric Jews and others, developed a way of using what they had access to to protect and empower themselves, as well as to strengthen and nurture their families and communities. Furthermore, they did this often in the face of harsh realities, abuse, antagonism, and death. Hoodoo, Conjure and Rootwork, therefore, not only practices of spiritual resilience, resistance, and resurgence, but also practices grounded in family and community.

In the spirit of these traditions’ history, I strive to be mindful of my social location and yet also to honour the great teachers spiritual ancestors and workers of old by applying what I’ve learned in service to both the living and the dead. Chiefly, like the Rootworkers, of old, I’ve been focusing on those in my care–friends, family, loved ones, community members, and clients. As I came to work more and more for others and less for myself, I came to discover that doing magic for the betterment of others has a purity of purpose and spiritual strength that can be both moving and profound.

Just as my magic has become more community and service-focused, quite like my professional life, so has it also extended to accompanying my elderly and palliative clients into the liminal spaces following their deaths. Of course, working with people as they transition from life to death is by no means new; from the Ancient Period onwards, spiritual workers have often played the role of Psychopomps, that is, beings who strive to accompany newly deceased souls as they transition from life through death into the afterlife.

Icon Depicting St. Michael the Archangel as Psychopomp.

Historically, the Psychopomp role was deemed so important that it was cross-culturally enshrined in our mythologies in figures as diverse and yet similar as the ancient Egyptian god Anubis, the deity of Yama in Sanatana Dharma, the Greek ferryman Charon and god Hermes, the Roman god Mercury, the Norse Valkyries, the Aztec Xolotl, the Slavic Morana and the Etruscan Vanth. Ancient Mystery Religions like the Rites of Eleusis often centered on the Mysteries of Life, Death, and the Afterlife. Similarly, in the Christian tradition, Jesus Christ, St. Peter, and the Archangel Michael were all regarded as serving Psychopomp functions, much like the Angel Azrael in the Islamic tradition.

By extension, folk spiritual workers strove to collaborate with these spiritual powers to assist the dead. Indeed, in European folk magic as well as in American Hoodoo, Conjure, and Rootwork, magicians have often helped to offer the dead comfort, rest, light, and spiritual support in their experience beyond this world.

And so it was it was that I found myself drawn to continue to serve my clients after their deaths and helping them as best I could to brave the Great Beyond that gaped before them.

The working to which we now turn was a product of teachings passed on to me from the Conjure and Rootwork traditions in addition to folk Christian traditions, some elements of grimoire magic (e.g. the use of the Bell of Art), and the guidance I received from my own Spirits.

The purpose of this working was to bring cleansing, purification, protection, good fortune, blessings, Light, and peaceful rest to the spirits of three older adults I served in life after they passed away. Within the span of a few weeks, these individuals, each with their own strengths and limitations, had all died in sudden and unexpected circumstances: one after a sudden heart-attack while walking with his caregiver near his home, one after a major stroke in her residence, and one after complications stemming from COVID-19 in the hospital.

Concerned about the suffering and confusion they might feel after passing away so suddenly and hoping to help them in every way I could, I prepared the following ritual.

B. Setting the Lights on the Tablet: Preparations for the Work

To begin, as I work within a chiefly Christian framework, I offered prayers to God for guidance in the work and asked the Holy Spirit to guide me to select the right ingredients to benefit the three souls at the center of the work at hand.

I also opened up to the Archangel Michael as well as to my Ancestors, their Ancestors, and the spirits of the Herbs to guide me in developing the right formula for the work at hand.

I began by gathering the Herbs, consulting their spirits to see who would like to assist me in this work. In the end, the following 7 curios were included:

• Holy Olive Oil (for spiritual anointing and to carry the powers of the Herbs),
• Hyssop (that their souls might be purified and cleansed),
• Rue (that they might be protected and cleanser),
• Oak (that they might have good fortune in the afterlife and be blessed with protection),
• Cinnamon (to fire up Light to help them progress and strengthen their spiritual progression),
• Mugwort (that they may rest in peace and to enable them to communicate with me in dreams if they should like to do so),
• Loosestrife (that they might have calmness of mind and heart and drive away all evil and worries).

I ground the herbs together while praying over them, thanking each for its aid and asking it what I wished it to do.

I then took up a plate consecrated for the purpose of candlework–which Solomonic magician and Conjure worker Balthazar Van Der Merwe called the “Tablet of Lights”–as well as a spiritually-prepared chalk marker. This chalk had been previously exorcised and consecrated following the Key of Solomon’s method.

With these, I drew a “5-spot” of 5 equal-armed crosses in the form of a larger cross. Hearts were used to finish the Holy Cross, signifying the intention to extend love, care, and comfort to the Souls included in the work. I then included the initials of the three Souls under where I would position their candles.

Using a fresh pin, I carved each of their names into their respective candles. I then dressed each candle with Holy Olive Oil before rubbing the Herbal mixture into it, praying continuously at the same time. Finally, I warmed the bottom of each candle to fix each to the Tablet of Lights, while praying over them.

Next, I prepared charcoal, Frankincense, 3 glasses of water, and an additional candle for Archangel Michael, and brought the Tablet with the fixed candles into my Temple space. I left them there while I took a ritual bath, cleansing and purifying myself with Hyssop for the work at hand. Then, the spiritual work began.

C. The Working: Offerings and Transition Assistance for Three Recently Deceased Souls

I placed Archangel Michael’s dedicated spirit table at the center of my Solomonic Circle in the center of my Temple space. On the table, I placed Michael’s Statue, a water glass for him, the Tablet of Lights and candles, a censer containing charcoal and Frankincense, the Bell of Art, a bread offering for Michael, a torch, and three glasses of water for the three spirits.

I began began by praying in the name of the Father, Son, and Holy Spirit, while ringing the Bell in the formation of a Cross multiple times over the spirit table, to open the work and “wake up” the spirits.

I then prayed extemporaneously for God’s help, the help of my Ancestors and those of the three deceased, and that of Archangel Michael. I did not do a formal Solomonic evocation of Michael, but simply asked him to be present and to assist with the work and greeted him with water, bread, Frankincense, and a candle offered to the Father, Son, and Holy Spirit on his behalf and which I invited him to enjoy.

I then lit the three candles while praying over them. I greeted each spirit in turn, starting with P.D., proceeding to M.TP. and ending with J.W. I explained to them why I had invited them here and offered their candles, Frankincense, and water glasses to the Most High on their behalf before inviting them to partake in them for refreshment, light, and strengthening.

I then prayed for the three spirits collectively and then explained to them the role of each Herb fixed to their candle and prayed for its benefit to be bestowed unto them.

Next, I spoke to the spirits of the Herbs and invited them to partake of the fire, Frankincense, and water offered as thanks for their assistance in the working.

Then I prayed for each spirit one at a time, starting with P.D., proceeding to M.TP. and ending with J.W. I then spoke to each spirit as if they were sitting before me and alive, citing cherished memories of my time with them, thanking them for their strengths, blessings, and the traits I appreciated about them, and again praying for their cleansing, purification, uplifting, illumination, good fortune, care, and comfort beyond their deaths.

At the end of each series of prayers, I addressed the spirit and invited it to communicate any message he or she wished to share with me.

The messages were brief and yet, so meaningful to me. As each spirit spoke, I seemed to see a hint of it Astrally; I saw them appearing from their waist up, looking much as they had looked when I last saw them, or perhaps a little younger.

Their images seemed to emerge out of darkness and hover in a gentle illumination above their associated candle and its flame.

These were the messages I received from the three dead spirits with whom I had worked in life:

From P.D.: (speaking in French) “Thank you for this gesture and for your help. It’s so nice here (Frater S.C.F.V.’s Note: seeming to me, in the “space” in which he now found himself after death)! So beautiful! Thank you!“

From M.T.P. (speaking in French): “Thank you, A., for helping me. How we laughed! Thank you for all you did.”

From J.W. (speaking in English): He appeared stern as he had in life, then seemed to shift into a half-smile and said, gruffly but sincerely, “Sorry I gave you such a hard time. Thanks for your help.”

After each spirit spoke, I shared some private final words to them, which I shall not share here as they are personal to us.

Their candles were burning so still and the feeling in the room was somehow both heavy and light at the same time. The words I spoke seemed to hang on the air… as if time itself had come to a halt.

Attuning to the spirits of the tree, I could feel that they were dead, but they did not seem scared; instead, they seemed content and comforted to be there.

The space in the room was positively thick with energy and yet so still, so clear and yet so solid…

Indeed, I was so touched when I finished sharing and receiving the above messages, that I had completely forgotten to pay attention to Archangel Michael’s candle.

That’s when I noticed — it was going wild.

My impression was that the Archangel was doing some intense work to help the three spirits.

In a startling visual display, Michael’s candle began to sputter up tall bursts of fire, spitting them upwards at a rapid pace, like dragon fire. This rapid bursting would be followed by the flame dropping into a very tall, clear, still flame, and barely moving at all.

Then the flame’s tip would split into separate “tongues” of flame, as if the Angel was working on individual spirits at that time, 2-3 at a time, before returning to the tall flame bursts and swaying. The bursting seemed to indicate burning through impurities; the still hovering to harmonizing and attuning.

I asked Michael if I could film this candle flame manifestation and share it with others to inspire them to know that Angels are very real and he agreed for me to share the brief footage below:

I cannot overstate the intensity of the emotions I felt as I watched this scene and felt its impact on the three spirits… I felt overcome with awe, complete wonder, utter astonishment, moved almost to tears…

Even just watching the video back a day later, I feel an intimation of those same feelings. The contrast between the wildly active candle offered to Michael and the very still candles of the dead was so striking to me then and remains so today.

Moreover, I was amazed and surprised by the fact that in this humble little ritual to help these three souls, I felt Michael’s presence more powerfully, more palpably, more viscerally than I ever had before… Including in any of the full Solomonic evocations I had done with him. I didn’t know what to make of it…

Suddenly, my eyes fell closed.

Out of the blackness of my closed eyelids, I saw a face of pure light emerge from the darkness.

It was Michael.

He spoke to me in a voice at once deep, calm, loving, and grounded.

He said:

“This is the work I knew you were capable of, that I was waiting to see from you.
Working to help, working not for yourself.
Whenever you work for the good of others, in love and humility,
I’ll never fail to help you.“

Just like that, his image vanished, and my eyes opened once again.

The Archangel’s candle continued to flicker, sputter, wind from side to side like a serpent, and stretch higher than I thought possible above the candle holder…

Image of Michael’s candle rising high above the rim of the candle holder, with the wick being all the way at the bottom of the candle holder, sitting in a shallow pool of wax. Shared with the Angel’s permission.

I felt so moved and touched I couldn’t think of words to say. I could only pray “thank you… thank you… praise God! Thank you…”

My thoughts drifted back to remembering a Solomonic invocation I completed 4 years ago, in which I had found Michael quite difficult to communicate with. I’ve now come to believe that part of why I had such trouble was that, in that ritual, my heart simply wasn’t in the right place. I was thinking too much of myself and fooling myself perhaps, but not the Angel.

Now I was focused on working for the good of others, asking nothing in return, pure and sincere in my intent, nothing could be easier than receiving Michael’s words… That seemed a profound lesson about Angelic work, namely, that an Angelic Operation is most powerful and effective when we not only respect the protocols for fasting, prayer, abstaining, etc. in the days leading up to the Operation, but also approach it with a clear and clean purpose and a heart centered on extending the Good, on blessing.

Such a heart, such a mind-set, is in harmony, not only with the nature of the Angels themselves–thereby making it easier to attune to them–but also with the Divine Will itself.

For the Divine Will is always to extend the Good, through all manners, through all planes and worlds, to all beings, in all ways; as the great Adepti and Scriptures tell us, the eternal extension of the blood–Supreme Cosmic Benediction–is Love itself in action, Grace itself, and even the very Nature of God.

Photo of the Statue of Michael I took in Saint Michael’s Basilica in Sherbrooke.

Indeed, it reminds me of the words of Christ in Matthew 23:12, in which he says that “Those who exalt themselves will be humbled, and those who humble themselves will be exalted.”

It now seems to me that there is a profound occult secret hidden here, in plain sight. At least for the Christian folk magician, the more we humble ourselves, the more we keep our self-concern out of the work while elevating the Divine and focusing on benefiting others through the work, the more help we will receive and the easier it will be to attune to the Angelic presence in the work.

Conversely, if our Angelic communications break down, it’s worth doing some soul-searching about our real motives, what we’re really aiming at, and whether that really is what we say it is…

This lesson also reminded me of the words of John the Baptist speaking of Christ in John 3:30, in which he proclaimed that “I must decrease; He must increase.” John devoted his life to paving the way for Christ, heralding his arrival, and drawing all to him in repentance, even unto death. Having so faithfully humbled himself, Jesus said about him in Matthew 11, “Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist.” And yet, even after this, he added a humbling other part for you and me, “…yet whoever is least in the Kingdom of Heaven is greater than he.“

At this part of the working, I was so moved, I could barely proceed. But I knew I had to carry on.

I prayed for P.D., M.T.P., and J.W and recited Psalm 132 on their behalf, praying the following (Names of God Bible Translation):

“Psalm 132

A song for going up to worship.

¹ O YHVH, remember David and all the hardships he endured.
² Remember how he swore an oath to YHVH
    and made this vow to the Mighty One of Jacob:
³         “I will not step inside my house,
⁴ get into my bed, shut my eyes, or close my eyelids
⁵ until I find a place for YHVH,
    a dwelling place for the Mighty One of Jacob.”

⁶ Now, we have heard about the ark of the promise being in Ephrathah.
    We have found it in Jaar.
⁷ Let’s go to his dwelling place.
    Let’s worship at his footstool.
⁸ O YHVH, arise, and come to your resting place
    with the ark of your power.
⁹ Clothe your priests with righteousness.
    Let your godly ones sing with joy.
¹⁰ For the sake of your servant David,
    do not reject your anointed one.
¹¹ YHVH swore an oath to David.
    This is a truth he will not take back:
        “I will set one of your own descendants on your throne.
¹² If your sons are faithful to my promise^[a]
    and my written instructions that I will teach them,
        then their descendants will also sit on your throne forever.”

¹³ YHVH has chosen Zion.
    He wants it for his home.
¹⁴ “This will be my resting place forever.
    Here I will sit enthroned because I want Zion.
¹⁵ I will certainly bless all that Zion needs.
    I will satisfy its needy people with food.
¹⁶ I will clothe its priests with salvation.
    Then its godly ones will sing joyfully.
¹⁷ There I will make a horn sprout up for David.
    I will prepare a lamp for my anointed one.
¹⁸ I will clothe his enemies with shame,
    but the crown on my anointed one will shine.”

Ancient Roman fresco of David as Shepherd.

I was going to end the ritual there, but felt nudged to add a final Psalm 23 as well:

“The Lord is my Shepherd; I shall not want. He makes me lie down in green pastures.

He leads me beside still waters. He restores my soul.

He leads me in paths of righteousness for his Name’s sake.

Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and your staff, they comfort me.

You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup overflows.

Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD forever.”

Having finished praying the Psalm, to close the Temple, I prayed an Our Father, Hail Mary, and Glory Be, as taught to me by a dear Esperitista friend, while again ringing the Bell of Art.

I gave thanks a final time, said goodbye to the three deceased, thanked Michael, the Ancestors, and the Most High, then declared the Temple duly closed.

I left the candles to burn and checked in on them about 40 minutes later, only to see the following:

My impression was that P.D.’s and M.T.P.’s candles had burned down rather quickly, but with tears of wax running down the sides as they burned, suggesting that pain and other impurities were being processed out of the spirits with help from Michael.

J.W.’s candle on the other hand, burned clean and clear almost to the end, when it suddenly pulled forward in an extension of wax towards where I was standing. How can we interpret the wax from these candles?

C. Practical Carromancy: Wax Remains Readings of the Three Candles

P.D.’s candle wax remains.

The next morning, I took the high-definition pictures of the wax remnants of each candle that you see here and endeavoured to interpret them with some insights from fellow readers with whom I shared the images in order to obtain insights from objective third parties. Much thanks to Cléo and David Domart, my fellow Working the Root students, for their input.

First, as seen above, we have P.D.’s candle. What I saw here was a spirit reposed and relaxed, a face looking to the side, surrounded by comforting and joyful petals. David got an impression of “thank you” from this wax and Cléo got a sense of “petals and playful cherubs.” This seemed very much in harmony with the message I received from P.D., namely, that he was grateful and that he found the space he was in very “nice! So beautiful!” This wax pattern was also very much in harmony with P.D.’s personality; he was a friendly and fabulous man who delighted in fashion and flowing fabrics. I saw his ‘imprint’ in this wax, in this sense, the stamp of the energy he embodied.

The second candle was M.T.P’s and looked as follows:

M.T.P.’s candle wax remains

What I saw here was her face, looking relaxed and content (the wick remains forming two eyes connected to a nose with a mouth below it). Above her, I saw the sweep of her hair, looking flowing and free. There were hints of her ears and perhaps a suggestion of a bosom at the bottom of the wax. Cléo also got a feeling of joy and gratitude from M.TP.’s candle. I was also struck by how much it looked like her; I could almost see her little smile and hear her joyful giggle as if she were laughing in my presence! David, similarly, sensed her free-flowing spirit and noted that he could feel “energy moving fast.” That sounded appropriate to me.

Finally, and most interestingly, we come to J.W.’s candle wax remains:

J.W.’s candle wax remains.

This wax felt entirely different from the others. As it turns out, this was exactly as it should be. P.D. and M.T.P. were both friendly, jovial people. J.W. was cut from a different cloth; he tended to be harsh and suspicious to the point where he refused to answer nearly every question I ever asked him. Part of my work with his spirit in the candle work here involved trying to show him my good will for him and help him relax his walls of suspicion so that he could move on without getting unnecessarily obstructed and encumbered. To hear him say “Sorry I was so hard on you, thank you” was about the nicest thing I could have hoped for from him. I told him all was forgiven and that I was just happy to have had the honour of meeting him and his family.

Looking at his wax remains, I see the wick remnants making up a face once again, a very different kind of face. I see eyes that look suspicious, perhaps a little fearful yet incredulous, but also see the wax sweeping down to the right as an outstretched arm, a kind of “olive branch” to me. I read it this way because the wax is coming towards where I was standing while doing the candlework. The overall message then became something like “yeah, I’m still a little wary of you, but I appreciate what you did for me so here’s an olive branch.”

Seeing this wax pattern, Cléo found it a little hard to read, saying he “seems elusive, like moving on or going through something.” That sounded right to me. J.W. was an elusive person in life, and remained so in death. He was hard to read, evasive as a man, both for people who just met him and for his own family members who had known him the longest. Moreover, he likely was going through confusion because his death came suddenly when we had been preparing for him to go home the very next day from the hospital; we have even put in place a new bed, raised toilet seat, and free homecare services to help receive him more comfortably at home. Appropriately, reading this wax, David saw someone “lost, not quite conscious.” That resonated. I hoped that the Rootwork would help calm, comfort, clear, illuminate, and strengthen his spirit through this transition.

D. Conclusion: Parting Thoughts on Working at the Crossroads of Life and Death

Overall, this was a beautiful working, a working that made me feel at once connected to the roots of the Herbs that powered the work, to Archangel Michael’s profound presence, to my own Ancestors and the Rootworkers who came before me, and to my fondly-appreciated clients at their passing.

I hoped that the working would help them to move on even as the Fire and Herbs helped soothe my own grieving and the bereavement of their surviving loved ones.

At the same time, the ritual cemented for me that magic really can operate at the Crossroads, even of Life and Death itself.

And while moving in that liminal space, a space of terror for many, we as spiritual workers can move in peace, and doing so, help bring that peace to troubled spirits in their moment of transition.

What could that be but an honour and a humbling opportunity for service, to life, death, and the Infinite itself?

Solomonic Mercury Magic: Consecrating the 2nd, 3rd, and 4th Pentacles of Mercury

By Frater S.C.F.V.

Date: Wednesday, August 14, 2019
Sun Phase: Dawn
Moon Phase: Waxing at 99.8% Full in Aquarius.
Mansion of the Moon: #25, Sa’d al-Ahkbiyah (the Lucky Star of the Hidden)
Planetary Day: Day of Mercury.
Planetary Hour: 2nd and 3rd Hours of Mercury.
Activities: Solomonic Ritual Bathing with Hyssop; Offerings to the Most High in the name of Saint Cyprian of Antioch, and to the Angels; Engraving the 2nd, 3rd, and 4th Pentacles of Mercury; Solomonic Bell Sounding to the Spirits of the Quarters; Prayers of Intent; Inscribing the Vigil of Raphael with his Sigil from the Heptameron; Tracing out the 3rd Pentacle of Jupiter on the Tablet of Lights; Conjurations of Raphael, Kokaviel, Savaniah, Ghedoriah, and Chokhmahiel; Spirit Petitions and Consecrations of the Pentacles; Prayers and Temple Closing.

In the past two weeks, a number of factors coalesced to inspire me to plan to do some serious work with Mercury tonight. First, after nearly a year of work collaborating with fellow magicians in 3 different countries, we were able to purchase the skin of a non-poached lion killed by an African farmer for hunting in his field. We were able to divide the hide between 5 magicians in 4 countries on 3 different continents to each be able to fashion lion skin belts for grimoire work and thereby honour the spirit of the lion while also not supporting the poaching trade.

The challenge, however, lay in safely shipping the belt across multiple international borders. One of the aims of tonight’s work was to seek the aid of Mercurial spirits for helping to ensure that the belts arrive at the homes of their rightful owners.

Second, it seemed to me that while I was going to be opening the Temple and invoking Raphael, it would be a fitting occasion to also fashion the 2nd, 3rd, and 4th Mercury Pentacles from the Key of Solomon. I would be able to use these Pentacles to experiment with their capabilities and also support my work in communication and clear thinking to serve the people in my care in my professional practice.The Moon is currently in the 25th Lunar Mansion of Sa’d al-Akhbiyah, which, according to Christopher Warnock, is excellent for growth, protection, and studies and intellectual activities. As I interpret these aspects of this Mansion’s image, they are all rather auspicious for Mercury pentacle work of the kind I was anticipating. The Lucky Star of the Hidden resonates with the occult virtues of the 3rd Pentacle of Mercury in its power to reveal hidden knowledge and mysteries.

In the 2nd Hour of Mercury on the Day of Mercury, I printed my ritual script as well as paper versions of the Pentacles. These, I cut out, and reserved to be placed on the Altar in before the evening ritual work. Throughout the day, while serving my clients, I reflected on the nature of Mercury and read writings from Sam Block, Frater Acher, and Frater Ashen Chassan about the Olympic Spirit of Mercury, Ophiel, and Archangel Raphael to begin to attune myself to the Mercurial energy more deliberately.

I performed a Daniel fast to prepare myself inwardly for the spiritual work to come.As the 3rd Hour of Mercury approached, I set up the Temple for the ritual, placing Raphael’s mensa (spirit table) facing the current location of the planet Mercury in the night’s sky, as calculated by the astronomical Sky Walk 2 application.

On the Altar, I placed my Tablet of Lights with the 3rd Pentacle of Mercury drawn in chalk marker consecrated on the Day of Epiphany.

I used the same consecrated Epiphany chalk to write ELOHIM TZABAOT (אלהים צבאות) and draw the Heptameron’s Sigil of Raphael on the Vigil candle.

I also wrote out a petition asking for the empowerment and consecration of the Pentacles to be made and for help in communication, thinking, and the safe transportation of the lion skin belts to their intended recipients.

I wrote this petition on the back of the 3rd Pentacle of Mercury printed in the 2nd Hour of Mercury on the Day of Mercury with the Moon waxing.

I folded the petition up and placed it on the underside of the Vigil candle to be offered to Raphael.
With the Temple duly prepared, I purified myself with Solomonic hyssop bathing while praying for help and success. In this process, I did a total confession of sins in the style of the Key of Solomon Book I, Chapter IV, “The Confession To Be Made By the Exorcist.“ I then donned my scapular of Saint Cyprian, white Solomonic robe, priestly Stole, and placed my Cyprianic Rosary around my neck. When the Hour of Mercury began, I immediately began to draw the 2nd and 4th Pentacles of Mercury in ink consecrated in the Day and Hour of Mercury on the twin surfaces of a foldable mirror. I obtained the inspiration for this unorthodox Pentacle construction from reading Agrippa’s First Book of Occult Philosophy Chapter XXIX, in which he writes that:

“Things under Mercury are these; amongst Elements, Water, although it moves all things indistinctly; amongst humors, those especially which are mixed, as also the Animall spirit; amongst tasts [tastes] those that are various, strange, and mixed: amongst Metals, Quick-silver, Tin, the Slver Marcasite; amongst stones, the Emrald [emerald], Achates [agates], red Marble, Topaze, and those which are of divers colours, and various figures naturally, & those that are artificial, as glass…”

I placed Topaz on the Altar to add to the Mercurial occult virtues of the setup. However, the key words here are that even artificial glass and, by extension, plastic, would be Mercurial, and thus, useable for talismanic purposes. It seemed to me, therefore, that a foldable pocket mirror could be used to make Mercury Pentacles. The mirrors are silvery and reflective like quicksilver, sacred to Mercury, while made out of artificial glass, sacred to Mercury, and with plastic backing of “divers colours,” also sacred to Mercury by the extension of the logical esoteric principle laid out by Agrippa above.

After finishing drawing the Pentacles on the two mirror sections of the foldable mirror in consecrated Ink of Art, the 2nd Pentacle on the top and the 4th Pentacle on the bottom, I took my consecrated Solomonic burin and immediately engraved both Pentacles into the glass. The result was a foldable double-Pentacle that presented as innocuous and ordinary on the outside…

…while containing two Key of Solomon Pentacles engraved with a Solomonic burin and inked in consecrated Solomonic Ink of Art concealed in its interior:

Having finished engraving the Pentacles, I took them into the Temple, folded the double-mirror shut, and placed it atop the folded petition directly under the central Vigil candle for Archangel Raphael. I then picked up my Bell of Art and positioned myself outside the Circle of Art. I sounded the Solomonic Bell of Art three times before entering the Circle, as per the Hygromanteia, then sounded the Bell to each of the full Quarters, as per the Key of Solomon, saying “I greet and bless the Spirits of the (direction) with great love and respect in the Name of Adonai!” I continued greeting the Spirits of the Above and Below and all other directions. As I did this, I began to see sparks of light flickering around the Circle, suggesting the presence of Spirits.

I picked up my Solomonic Sword and commanded malevolent daimons in all directions to depart in the name of Yeshuah and traced over the Circle with the Blade as recommended by Dr. Stephen Skinner. I then formally opened the Temple in the name of YHVH. I then unwrapped my Solomonic Wand from its white covering and began preliminary prayers.

I lit four large candles in each of the Four Directions as offerings to the Most High. I dressed an additional orange Vigil candle for Raphael with Solomonic Holy Oil, Parsley, Cinnamon, and Cinnamon Essential Oil; these herbs and spices are associated with Mercury according to Agrippa’s Three Books of Occult Philosophy for their variegated and multi-partite natures. I also added Savoury, which some magicians also regard as sacred to Mercury.

I used my Solomonic Wand to trace Holy Anointing Oil in the form of a cross on the unleavened bread offerings to be presented to the spirits in the way Raphael had taught me. I then sprinkled these with the Mercurial herbs and spices to link them to the spirits to be conjured through the sympathetic resonance of their occult Virtues.

I also prepared offerings of orange candles for the four Holy Angels to be conjured under the authority of Raphael, namely, Kokaviel, Savaniah, Ghedoriah, and Chokhmahiel. These were placed around the central Vigil on the Epiphany chalk-drawing of the 3rd Pentacle of Mercury, which facilitates communication with the Mercurial Angels.

Formally presenting the offerings to my Patron St. Cyprian of Antioch, I asked for his help in conjuring the Good Spirits and received a vision of his face in my mind speaking “it shall be done.”

I then proceeded to Solomonically exorcise and consecrate all of the tools to be used (e.g. fire, incense–along with a batch of all new Frankincense I purchased recently–wax, etc) using the usual Key of Solomon formulae. I should note that the talismanic base–the foldable mirror–was exorcised, sprinkled with Holy Water with my Solomonic Aspergillum of Art, suffumigated with consecrated Frankincense, and anointed with Holy Oil traced in the form of the Cross prior to my engraving it.

I then proceeded with the conjuration of Raphael in the Nameof ELOHIM TZABAOT (אלהים צבאות), giving several knocks on his table, offering prayers to God, and formally invoking him. I felt a glowing, warm, radiant presence begin to fill the room, the familiar sense of Raphael.

I asked Raphael to confirm his presence through a physical manifestation, first by increasing the flare of his Vigil candle flame, which he did, then by moving the filament of incense smoke distinctly to the left, which he did as well.

I then asked the Spirit to swear by the blood of Christ that he was indeed the holy Angel Raphael, which he did. I invited him to partake of the bread, candlefire, incense, and water on the table offered to God on his behalf. A notable streak of light moved along the outside of the Circle after this.

I asked the Angel if he would please bless me by helping me to consecrate the Mercury Pentacles on the Altar and enliven the Olympic Spirit Seals and Angelic Sigils on the Altar that they might facilitate communication with the spirits.

“It shall be done if it is God’s Will…”

boomed a loving, warm voice in the interior of my consciousness,

“…but only if you use these tools for Good ends and if it is your time for their use. If you try to use them for evil, you will receive no help from me and surely reap what you sow. But whatever Good uses you put them towards to God’s Glory, I will strengthen and assist.”

I bowed, humbled myself, and expressed that I was grateful for this and would respect it as best I could. I did not know what he meant by “and if it is your time for their use” — I would find that out in the shocking and dramatic events that would folllow in the days to come — but I continued with the ritual in a spirit of faith.

I then asked for Raphael’s permission to proceed with conjuring four additional Mercurial Angels under his authority and the aegis of the Divine name ELOHIM TZABAOT (אלהים צבאות), and he nudged me to proceed.

I proceeded to conjure the four Angels in turn, briefly speaking with each in turn, asking it about its particular specialty, and inviting it to use its specialized skill towards the success of the Operation.

First, I conjured Kokaviel, lighting his candle as I did the conjuration.

I found myself nudged to vibrate his name in a resonant, harmonious, and very drawn-out tone, and felt myself attuning to a spirit newly arriving. When the spirit arrived, I observed a very peculiar effect. The candle flame offered to him visibly dimmed very low and then swelled in a golden swell of light before stabilizing. I interestingly observed precisely the same effect when each of the other three spirits arrived after him, which I found very interesting, as I had never seen that effect before, let alone four times in a row.

I greeted Kokaviel with great love and respect and invited him to partake of the offerings. I tested his identity by having him swear by Divine Names, a trial he passed, and verified his presence with physical confirmation by asking him to move the incense smoke noticeably to the right.I invited Kokaviel to present a vision to me to give me a sense of his nature. I saw a vision of a blue-robed elderly man with white hair and a white beard. When I asked the spirit about his nature, he said:

“Mine is the power of the penetrating intellect, the mind that pierces through barriers and limitations to reveal secrets and knowledge, the power to bypass boundaries and reveal hidden depths. The penetrating power of Mercury is my domain.”

I asked if he would use his penetrating Mercurial power to help penetrate and enliven the Pentacles and help ensure that the lion skin belt would penetrate all obstacles to arrive to me.

“It shall be so,” answered the spirit.

Second, I conjured the great spirit Savaniah, who appeared entirely different from Kokaviel. After observing the same dimming and flaring candle effect as with Kokaviel, the spirit appeared as a flashing, flickering being resembling a golden light with rapidly-moving wings that reminded me, somewhat humorously, of the Snitch from Harry Potter. I greeted him with great love and respect and invited him to partake of the offerings. The incense smoke began to billow and move left and right fascinatingly when I asked for physical confirmation of his presence. He confirmed his identity by swearing by Divine Names.

When I asked what his office was, Savaniah answered, in a voice that spoke rapidly and in a scintillating tone:

“Mine is the power of conveyance, of transmission from origin to destination, of the current of movement, of the transfer of information in communication and matter in travel. All that darts from here to there, all that travels, all that is transmitted partakes of my power under the authority of Raphael.”

Savaniah seemed to be in constant movement, flittering back and forth, to and fro like a darting insect. How different he was from the wisely stationary Kokaviel with the warmly penetrating presence…I asked Savaniah to please convey the current of Mercurial power into the Pentacles and also to help endue them with the power to facilitate the conveyance of information in communication and the conveyance of the lion skin belts to our homes.

“So shall it be”

was the response.

Third, I conjured the great Ghedoriah and observed the same dimming and flaring candle effect. Ghedoriah appeared to me as being of golden light, but wearing a long red cape. As with the other spirits, I greeted him with great love and respect, invited him to partake of the offerings, sought physical confirmation of his presence, tested his identity, and asked him for his office. Ghedoriah’s voice was deep, ethereal, and almost reverent sounding.

Ghedoriah spoke, saying:

“Mine is the Mercurial power to manifest change, transformation, the bringing into being through shifting the patterns of consciousness, mind, and matter.”

I asked him if he would please imbue the Pentacles with the power to cause changes and transformations, in harmony with the purpose of the 2nd Pentacle of Mercury, which causes changes in events sometimes contrary to Nature, and the purpose of the 4th Pentacle of Mercury, which causes transformations of knowledge and understanding through revelation of hidden knowledge. I also asked if he could transform circumstances to help ensure the safe transmission of the lion skin belts to their destinations.

“The changes will come”

was the answer.

Finally, I conjured the great spirit Chokhmahiel. After the same dimming down low and then flaring up of the flame on the candle offered to him, I astrally perceived a charming, intellectually pleased-sounding laugh. Then a warm voice came as the spirit introduced himself. As with the other spirits, I greeted him with great love and respect, invited him to partake of the offerings, sought physical confirmation of his presence, tested his identity, and asked him for his office.

Chokhmahiel said:

“Mine is the Mercurial manifestation of Divine wisdom. Mine is the power to coordinate disparate elements into harmonious changes in harmony with the Good, for such is the role of wisdom, to bring the right elements together to produce better ends.

Mine is not mere understanding, the grasping of a concept, or mere knowledge, the registering of information, but the power to draw on both and direct them to manifest improvements to situations. When reasoning blossoms in wisdom of mind and action, my power is manifest.”

I asked him if he could please use his wisdom to empower the Pentacles to provide wisdom in thinking, communication, and the wise conveyance of the lion skin belts. Chokhmahiel seemed to speak through a smile,

“Of course, if it is wise.”

I thanked Raphael and all of the spirits for their assistance. I then prayed closing prayers of thanksgiving, worship, and gratitude to God for all of His help and requesting His aid, wisdom, power, and support in guiding me to use these Pentacles in ways in harmony with His Will. I exorcised and consecrated the golden Altar Cross on the Altar, which had not yet been consecrated. I then snuffed out the Quarter candles, leaving the offering candles to Raphael and the four spirits burning on the Altar.I invited the spirits to remain as long as they wished to partake of the offerings, and then gave the License to Depart in the Name of ELOHIM TZABAOT (אלהים צבאות), bidding them to return to their planes but to come swiftly when called, with love and respect. Tetelestai – it was finished.

Results:

• August 16, 2019 – While the main double mirror-engraved Pentacle continues to rest beneath the Vigil of Raphael, I carried one of the consecrated paper 4th Pentacles of Mercury I made with me to work today. Communication was a breeze all day. I was stunned when a client who usually refuses to meet with me and speaks in gibberish when he does speak witb me not only accepted to meet with me today, but spoke lucidly when we did meet! Since this was the first time this had occurred in months of working with this client, nothing else having changed, I can only attribute it to the effects of the Pentacle and the work of the Spirits who empowered it. Hail to thee, mighty spirits!
• Sunday, August 18, 2019 – The candles offerered to Kokaviel, Savaniah, Ghedoriah, and Chokhmahiel have all burned cleanly down to the base of the Tablet. Raphael’s Vigil continues to burn clean and clear. Today, while carrying the paper 4th Pentacle of Mercury at Church, I felt myself conversing easily with my fellow brothers and sisters. Much to my surprise, a woman in the worship band came down from the stage and walked all the way to my pew to speak with me during the meet and greet time where we shake hands and offer peace to one another. She told me “I know we’ve never spoken, but I felt drawn to speak with you for some reason…”
• We had a wonderful conversation for which I was very grateful. Meanwhile, the main engraved Pentacles continue to be worked upon by the Angels beneath the Vigil candle of Raphael still burning on the Altar…
• 
• Monday, August 19, 2019 – While I was carrying the paper 4th Pentacle of Mercury, I received a call from a low-income elderly friend with cancer who called me in desperation saying that she had received a Seizure of Property notice from the Montreal Municipal Court and had to pay nearly 2,500.00 $ in fines. She asked if I could help her and call the Courthouse on her behalf. I did so and explained that she had neither the finances nor the physical ability in her advanced age to do community service to repay her debts. I asked how she should proceed. I felt the Spirits of the Pentacle working on my communication as I learned about an organization I had never heard of that advocated for people in situations like these.
• The next day, on August 20th, I accompanied my friend to that organization, carrying the Pentacle. The worker there helped us to work out a repayment plan where my friend wous only have to pay the Court 5$ per month and she would be safe from repossession! She was so happy and relieved she had tears in her eyes. Glory be to God!
• 
• Tuesday, August 20th, 2019 – While carrying the paper 4th Pentacle of Mercury, I went to work and was alarmed to find out that we had a mandatory meeting in the afternoon at the same time I had previously booked a session with a client that took months to book because she repeatedly refused to meet and cancelled the previous session. I did not have high hopes that she would accept to reschedule the appointment later in the week. When I called her to ask if we could reschedule with the Pentacle on my person, I was shocked by her answer: “sure, no problem.” What?! Huh?! It was that easy. I was stunned. That same morning, as I studied and wrote about Matthew 6:21, I felt a flood of insights into the verse and felt the Holy Spirit was revealing things previously unknown and unseen to me in the verse and the Ancient Greek language in which it was written. I was filled with wonder and gratitude at it all as I remembered the Key of Solomon‘s description of the Pentacle as bestowing the power to help the magician “to acquire the understanding and knowledge of all things created, and to seek out and penetrate into hidden things…” Thus far, I had learned that it had the power by the grace of God to reveal not only spiritual knowledge, but also practical knowledge, such as the knowledge of legal recourses and previously unknown organizations I used to help my vulnerable friend in need…
• 
• Wednesday, August 21, 2019 – Catastrophe Strikes: Today, I had a very difficult meeting planned, so I decided to borrow the engraved mirror 2nd and 4th Pentacles of Mercury to help me through the day. The began wonderfully, but soon took an unexpected turn when the double-Pentacle of Mercury spontaneously fell out of my pocket. The 4th Pentacle of Mercury remained impeccably preserved, but the 2nd smashed to pieces on the hard tiled floor on this Day of Mercury of all days… I was reminded that Mercury rules all transportation and I immediately felt the impact of the broken Pentacle. As soon as I stepped onto the metro carrying the broken Pentacle, the power immediately went out on the entire train. I mean within moments of me embarking. I was shocked. But that wasn’t all. When the emergency lights came on, they were followed by an announcement to say that there was smoke throughout the tunnel of a complete metro line. It was down and had to be evacuated. What’s more, 3 other metro lines in the system were down. Dear God… I took this picture after the emergency lights came on in the train:
• 
• Later in the day, I reached out to the Holy Archangel Raphael and asked if he would kindly bestow some insight what had happened with the shattering of the 2nd Pentacle of Mercury. What followed was well-deserved severity. The Angel informed me that
• “You suffered the consequences of two great blunders, O Son of Adam. First, for your hunger and greed for power. Your work now is to center on the 4th Pentacle of Mercury and on knowledge, wisdom, understanding, revelation of Mysteries, and communication, gifts in which I can aid you through the 4th Pentacle. For that reason, I did not destroy the 4th and you find it unharmed. In your greed, however, you tried to claim the wonder-working of the 2nd Pentacle of Mercury as well. That is not for you now. Had you asked me, I would have guided you on this point — have I yet misled you in any matter? Rest assured, I will guide you when the time has come to work with the 2nd Pentacle. But that time is not now. Therefore, your 2nd Pentacle has been destroyed. Be encouraged — you will remake it when the time to learn its lessons has come.”
• “Your second blunder was to take the Pentacle from the Altar before my Candle burned to its base. You removed it prematurely and presumptuously without consulting the Wisdom of God first, preferring instead to rely on the foolishness of your own intellect. This was a break of our protocol and a violation of the working. Had you asked me, I would have instructed you in this — that you would not remove the Pentacle from the Altar until at least the morning of the Day of Jupiter a week after its consecration. But again, you chose to lean on your own understanding rather than on the ways of those who could instruct you in wisdom. Be cautioned against meddling with great Forces you do not understand — lest the Forces disrupt your world and bring you to a halt, like a stalted train.”
• 
• I understood what that last sentence meant all too welll. It was a clear reference to the incident with the train. apologized sincerely, regretting my own errors. The Angel responded with a a glowing feeling of loving warmth and consolation.
• “You are forgiven. Did I not say that this is a time of initiation into wisdom and learning for you? Next time, humble yourself and ask. I am happy to help. Did I not teach you in the ways of scrying and the consecration of the bread of Offering? Why should I fail you now? I delight in teaching you what you can use to bless others as God Wills.“
• 
• I thanked the Angel sincerely and asked what I should do about the broken Pentacle. The Angel explained:
• “Remove and deconsecrate the remaining shards from the case that houses them. Pray over them that the Most High removes all blessings and virtues bestowed on them and that they be restored to naught but shards of glass. Dispose then of them. If you do this, no more negative consequences will follow you. Repent of the spirits, learn, and do not repeat the blunders of today in the freshness of tomorrow. If you return the 4th Pentacle to the Altar until my Vigil has burned to its base, the protocol will be restored and we will complete the work.“
• I agreed to do all of these things. Before the Day of Mercury came to a close, all these things were accomplished as the Angel instructed. I placed the engraved Pentacle back on the Altar beneath the Vigil candle of Raphael as the Angel instructed.
• 
• Examining the water goblets (Fuentes) offered to St. Cyprian of Antioch and the Angels, I noticed a tremendous difference. Both goblets were offered at the same time from the same container of filtered water. The Angels’ Fuente was crystal clear. Saint Cyprian’s on the other hand, was absolutely filthy, a dark, murky white. I understood immediately that Saint Cyprian had shielded me from negative consequences I would have incurred from the Spirits angered by the involuntary smashing of their Pentacle. I thanked the great Saint for his help, threw the murky water out of my house, thoroughly cleansed his goblet with soap and water, and then offered fresh, clean water in thanks both to him and to the Spirits. The image below shows the striking contrast between the clear water offered to YHVH on behalf of Angels on the right and the murkiness in Saint Cyprian’s water on the left:
• 
• Friday, August 23, 2019 – With the protocols all rectified, the Vigil is burning smoothly this morning. These candles normally burn to their base within 7 days. We’re 9 days in now and it’s still going strong.
• Today, I received four bottles of Florida water. Prompted by the spirit, I added them to the Altar, asking the Lord to exorcise them and bless them to serve in the cleansing, exorcism, and purification of magical tools. Note that Florida water is highly flammable. The only reason I felt comfortable adding them to an Altar with a burning candle is that the Vigil candle is nearly out and well protected by its casing and ceramic base. Do not place Florida water near any unprotected open flames and beware placing it near glass-cased vigil candles that are at risk of shattering. It can be difficult to work in an exploded Temple…
• 
• Saturday and Sunday, August 24 and 25: The Pentacles continue to sit on the Altar and the Vigil continues to burn.
• 
• Monday, August 26th: This 6-day Vigil candle has been burning for an amazing 12 days. I had an intuitive nudge that Raphael and his Angels will finish their work on the Pentacles tonight. The candle will be out by morning.
• 
• Tuesday, August 27th: The Vigil candle is out. I approached the Altar this morning and asked Raphael if I coupd respectfully begin to carry the 4th Pentacle now. I received this reply from the Angel: “Yes, thank you for your patience. Take it freely. May it aid you in accomplishing all good works involving communication and discovery of hidden truth.” Thanking the spirits for their help, I picked up the Pentacle and reverently and gratefully slipped it into my pocket.
• 
• Tuesday, August 27, 2019 – Against all odds, I was informed by my fellow magician in the U.S. that the lion skin belts had been safely conveyed across international lines all the way from Namibia, Africa into the United States. Customs had not even opened the package, but allowed them through any way! Not only did they safely arrive, but they safely arrived one day early!
• September 4-11, 2019: The spirits continue to oversee the safe transmission of the belt aided by respect for permits and laws. On the Day of Mercury, September 4th, it arrived in Denver, Colorado. On the Day of Jupiter, overseen by my Patron Sachiel, it arrived in San Francisco, California. On the Day of the Sun, September 8th, overseen by my Patron Michael, who rules over Solar animals like Lion, the belt crossed the U.S. Border into Canada. Raphael and his four Angels continued to oversee its transmission until the belt arrived in my city in Montreal on the Day of Mercury, September 11th.
• September 12, 2019 – As promised by the Angels, on the Day of Jupite while I carried the 2nd Pentacle of Jupiter, my Patron Sachiel gave me the good fortune of ensuring the belt safely arrived in my home. Hail to you, Holy Angels and great Archangel Raphael! Thank you Lord and Source of all Good!
• September 15, 2019 – In the Day and Hour of the Sun, I opened the package and did a ritual to welcome the spirit of the lion into my spiritual Court. I calmed the spirit’s fear and distrust of humans, nurtured her with soothing and offerings, brought her under the protection of my Patrons. I obtained her consent to work together for our mutual benefit and permission to inscribe nomina magica on the inside of the belt for our mutual protection.
• 
• I’m so grateful to the One who made us both Who generously brought us together and to all of the spirits He allowed to assist us in this matter. I thanked them with additional offerings offered to God on their behalf for all of their help. Hail to you, Holy Raphael, Kokaviel, Savaniah, Ghedoriah, and Chokhmahiel! Hail to you dear Sachiel and Michael! Hail to you Holy Angels of the 2nd Pentacle of Jupiter and all praise and worship to the God who made us all, spirits and matter, lions and men! Thank you, thank you!
• 

Words and Wonder: Mysterious Synchronicities and Covert Solomonic Consecrations by Easter Mass

By Frater S.C.F.V.

A. An Unexpected Trinity: Trifecta of Mysterious Synchronicities

Yesterday was Easter Sunday, the Holy Day on which Christians celebrate the Resurrection of Christ, which enabled him to complete his mission of establishing the New Covenant, liberating humanity through faith from their ancient legacy of erroneous action that missed the mark (hamartia, sin) of the Good Willed by God, and to send the Holy Spirit to dwell within us as a sanctifying, guiding, and empowering Force. My upcoming article Charismata Magica: Gifts of the Holy Spirit in the Solomonic Grimoires will go into into some depth of how the latter event impacted the grimoire authors and how the Fruits, Graces, and Gifts of the Holy Spirit play fascinating roles within the European grimoire tradition.

As I was fading off to sleep, I was contemplating some passages of Scripture that I had recently read and the idea occurred to me that perhaps it would be ceremonially and spiritually fitting for me to commemorate my return to Christianity through a water Baptism. I had already been Baptized by water once within the Catholic Church and completed all of the sacramental initiations up to and including Confirmation, but after my long time away from the faith studying other traditions, a new Baptism might be appropriate. Still, I had never heard the Pastor of my Church speak about water Baptisms for adults in the entire year I had been attending this particular Church and I was not sure how they handled such things.

In the morning, I began to celebrate Easter by reading from the New Testament. My attention was called to 1 Corinthians 15 in the Amplified Bible, which reads:

1 Now brothers and sisters, let me remind you [once again] of the good news [of salvation] which I preached to you, which you welcomed and accepted and on which you stand [by faith].

2 By this faith you are saved [reborn from above—spiritually transformed, renewed, and set apart for His purpose], if you hold firmly to the word which I preached to you, unless you believed in vain [just superficially and without complete commitment].

3 For I passed on to you as of first importance what I also received, that Christ died for our sins according to [that which] the Scriptures [foretold],

4 and that He was buried, and that He was raised [and Reaurrected] on the third day according to [that which] the Scriptures [foretold],

5 and that He appeared to Cephas (Peter), then to the Twelve.

6 After that He appeared to more than five hundred brothers and sisters at one time, the majority of whom are still alive, but some have fallen asleep [in death].

7 Then He was seen by James, then by all the Apostles,

8 and last of all, as to one [b]untimely (prematurely, traumatically) born, He appeared to me also.

9 For I am the least [worthy] of the Apostles, and not worthy to be called Apostle, because I [at one time] fiercely oppressed, [killed Christians,] and violently persecuted the Church of God.

10 But by the [remarkable] grace of God I am what I am, and His grace toward me was not without effect. In fact, I worked harder than all of the Apostles, though it was not I, but the grace of God [His unmerited favor and blessing which was] with me.

11 So whether it was I or they, this is what we preach, and this is what you believed and trusted in and relied on with confidence.”

Humbled by this reading, I took a ritual bath to prepare for Church, worshiping the Most High through worship songs and Psalm passages as I do every morning.  Then, I walked to Church with Soror R.A. Along the way, she expressed some doubts about how we could possibly know whether Christ had really been Resurrected and what ancient textual evidence there was that Christ even existed. I told her about the extra-biblical evidence for Jesus we have from Tacitus and Josephus and about how, until recently, many archaeologists had doubted whether Pontius Pilate had even existed until 1961, when the Pilate Stone was unearthed, which bore the inscription, as translated from Latin into English:

“To the Divine Augusti [this] Tiberieum
… Pontius Pilate
… prefect of Judea
… has dedicated [this]“

Further evidence was revealed in 2018 when a ring that had been discovered in Herodium near Jerusalem and which bore the inscription “of Pilates” was deciphered using advanced photographic technology.  To quote the Jerusalem Post,

It reads “of Pilates,” in Greek letters set around a picture of a wine vessel known as a krater, and is said by archaeologists to be only the second artifact from his time ever found with his name. Kraters are a common image in artifacts of that time and place.”

We arrived at Church and joined in the worship. When the Pastor began to deliver his Easter Message, however, I was blown away by not one, not two, but three synchronicities, a veritable trifecta:

(1) For the first time ever, the Pastor described the procedure for Water Baptisms for Adults and explained that an opportunity for Water Baptism would be happening within the next two weeks. He also explained that they were accepting sign-ups for anyone interested. I was amazed given the reflections that had come to me the night before. I wondered if the Holy Spirit had given me a Word of Knowledge through that.

(2) The Pastor described the archaeological and textual evidence for Christ and Pilate, including the very Pilate Stone I had discussed with Soror R.A. Her mouth fell open in awe when he started to discuss this.

(3) The Pastor then went on to analyze 1 Corinthians 15, the very passage I had been nudged to read that very morning! I bowed my head, humbled at this, giving thanks and honouring the mysterious ways of the Holy Spirit, who abides in all of the faithful and guides, teaches and sanctifies them from within as they learn to walk in the Spirit in whom they “live, move and have [their] being” (Acts 17:28).

B. Phylactery, Cauldron, and Daggers: Covert Solomonic Consecrations by Easter Mass

On this auspicious Easter Sunday, Day of the Sun, I performed Cryptoconsecratio by Mass–covert consecration of magical items performed in Church–of the gold disc phylactery depicted above, which features the names and sigils of the 7 Heptameron Archangels and the 7 Olympic Spirits of the Arbatel De Magia Veterum traced over with a consecrated Solomonic Burin of Art.  Since gold is a soft metal, it is fairly easy to engrave; a compass and ruler facilitated the tracing of the circle and straight lines respectively.

By way of context, I have already established relationships with all 7 of these Archangels and with the Olympic Spirits Bethor and Aratron, the latter two relationships of which I began back in 2010 when I first conjured those two spirits to assist with making Pentacles of Jupiter and Saturn respectively. In the coming year, however, I plan to begin work with all 7 of the Arbatel Olympics and wear this phylactery in work with them. I also plan to wear the seal under my shirt in daily life for general protection and to faciliate maintaining my connection with the spirits represented within it.

Out of respect for traditionalism, however, I have to point out here that this seal combining Heptameron and Arbatel spirit names and sigils does not occur in either the Heptameron or the Arbatel, although the sigils of the Archangels and Olympics contained here are exactly rendered as depicted in those two grimoires. As I learned through the kind sharing of knowledge from my friends BJ Swayne, Billy Ashford-Webb, Chijioke Onyeogubalu, and Andy Foster, I was able to learn that this combined seal was designed by the talented Frater Asterion. Through additional research, I traced it back to a 2011 post he made on Solomonic Magic, which is accessible here and in which Asterion refers to it as his Planetary Lamen. 

Frater Asterion explains the structure of his design and the traditional inspiration for it in this way:

“This pentacle was inspired by a figure in the last book of Faust’s Magia Naturalis et Innaturalis, only he used Olympic Spirits alone and I used Archangels too. My blog banner is based on that, if you look closely. I wrote [the Names] in Latin characters for illustrative purposes, for my upcoming book to be published in Romania, Cartea Arhanghelilor (The book of Archangels), and also as a didactic chart for my personal students.”

Through his own diligent research, Billy Ashford-Webb was able to locate the original diagram in Magia Naturalis et Innaturalis from which Asterion derived his inspiration for this combined Arbatel and Heptameron phylactery:

Frater Asterion’s sleek and efficient design, with its inclusion of the Arbatel and Heptameron Sigils of the Olympic Spirits and the Archangels suits my purposes well as defined above and was accepted under the guidance of the Angels and Olympics involved. Please note that although I have received commission requests from several people to craft a version of Asterion’s Planetary Lamen, I will not be doing any of these. Frater Asterion retains the copyright and all credit for his own design work. Anyone who would like their own version of this lamen to be crafted should message him directly. 

In this same Easter Sunday Mass, I also performed Cryptoconsecratio by Mass on my new White-Handled Knife, Black-Handled Knife, and also the Cauldron consecrated to Gabriel that I alluded to in a prior post. All of the above were covertly carried into Church in a backpack, which I prayed over during the Mass. Before the Mass, I exorcised these tools and the phylactery and consecrated them with Solomonic Holy Water and consecrated and exorcised Frankincense, both prepared according to the instructions of the Key of Solomon, before bringing them with me to Church. 

The experience was powerful and moving as always and the trifecta of mysterious synchronicities made it even more so. Glory to you, YHVH, El Eloah, Adonai Rapha, Glory to Yeshua Risen, Glory to the Holy Spirit who lives and works within us! In the name of Yeshua, we give thanks and praise. Amen.

 

Solomonic Invocation of Archangel Anael and Emergency Petition for a Friend

By Frater S.C.F.V.

Date: Friday, March 15, 2019
Sun Phase: Afternoon
Moon Phase: Waxing in First Quarter in 12 degrees Cancer in the Nathra Mansion of the Moon
Mansion of the Moon: Thurayya
Planetary Day: Day of Venurs
Planetary Hour: Hour of Venus
Activities: Ritual Bathing; Oratio dicenda quando induitur vestis; Dressing Candle for Anael; Preliminary Prayers; Offerings to the Most High, to Ancestors, to Patron Saints and Teachers, and to the Angels; Heptameron Prayer; Invoking the Angels of the Four Directions as per Heptameron; Conjuration of Anael;

A dear friend of mine, whom I will refer to as S.H. to preserve her privacy, is presently in an emergency situation where she is at risk of becoming homeless in a two week period. As a result, I felt moved to invoke the great Archangel Anael on the day of Venus in the Hour of Venus for help with the situation and also to go deeper into discussions of Divine Love with the Angel. The Moon today is in Lunar Mansion #8, al-Nathra, which is useful for actions of love and friendship. It is an appropriate time do a loving gesture with the Archangel of Venus on behalf of a friend.

I completed a 3-day regime of ritual purity in preparation, culminating in today. After a ritual bath, I got into my white robe (while reciting the Heptameron prayer for donning the vestments, “Oratio dicenda quando induitur vestis”) and put on my stole, put on my Cyprianic rosary, scapular, Cyprianic bracelet, and Solomonic Pentagonal Figure. Proceeding to the Temple, which had already been arranged prior to the beginning of the Planetary Hour, I sounded the Bell of Art three times before entering the Circle as per the Hygromanteia. Then, I entered the Circle, and began preliminary prayers to the Divine while asperging the Circle, Altar, and all Instruments of the Art with Holy Water.

The Altar featured a green Altar cloth, which looks blue in these images, a large green candle, a small green candle dressed with St. Cyprian Oil and Thyme, which is sacred to Venus according to Agrippa’s First Book of Occult Philosophy, Chapter XXVIII, a Virgin Mary Statue, a censor with stick incense placed inside my Cauldron consecrated to Archangel Gabriel, Epiphany Holy Water, bread and water Offerings to Anael, my Wand, a vial of San Cipriano Oil, my Bells, a scrying Crystal, and the seal of Anael on Virgin Paper set on a golden Laurel Wreath. I took up my Solomonic Sword and traced over the outer line of the Circle with its point. With the Circle thus sealed, I put down the Sword and picked up my Solomonic Wand.

First, I presented Offerings to the Most High El Elyon and asked for His Help in sending His servant, Anael to be present with me and aid me in this Operation of the Art. Next, I presented Offerings to my Patrons, including St. Cyprian of Antioch, my Ancestors, the Angels and Archangels, and the Olympic Spirits, requesting their help in this Operation. The Offerings included exorcised and consecrated goblets of spring and filtered water, candle offerings, bread, and for Anael, a green candle dressed with St. Cyprian Oil and Thyme, bread sprinkled with Thyme, and incense. I asked St. Cyprian to assist me in conjuring Anael with the aim of learning more about the Divine Wisdom and assisting a friend in need.

After more preliminary Prayers, I formally opened the Temple for the Solomonic Invocation. I felt an intuitive nudge from my Spirits to proceed with the Heptameron conjurations and prayers in Latin today, so I obliged. The Altar was set up to face the current location of Venus in the sky, which was determined using an astronomical program. Standing facing the Altar in the direction of Venus, I took up my Wand and the grimoire in the other hand and began the opening prayers.

I said the opening line “O Angels [sic] supradicti, estote adjutores meæ petitioni, & in adjutorium mihi, in meis rebus & petitionibus” then called the Angels that rule the Air on this Day, intoning their names 3 times each in their respective directions, then praying “O vos omnes, adjuro atque contestor per sedem Adonay, per Hagios, etc…”

Having called the Angels of the 3rd Heaven ruling the Day in their respective Quarters I proceeded to the Conjuration of Friday to invoke Anael, namely:

Conjuro & confirmo super vos Angeli fortes, sancti atque potentes, in nomine On, Hey, Heya, Ja, Je, Adonay, Saday, & in nomine Saday, qui creavit quadrupedia & animalia reptilia, & homines in sexto die, & Adæ dedit potestatem super omnia animalia: unde benedictum sit nomen creatoris in loco suo: & per nomina Angelorum servientium in tertio exercitu, coram Dagiel Angelo magno, principe forti atque potenti: & per nomen Stellæ quæ est Venus: & per Sigillum ejus, quod quidem est sanctum: & per nomina prædicta conjuro super te Anael, qui es præpositus diei sextæ, ut pro me labores, &c.

I then did a second complete Conjuration in English, adding my intent for the ritual and petition, and requesting help from the Divine, my Patrons, Saints, Ancestors, and Teachers for help in making it succcessful.

Then, I began to chant the name ANAEL for an extended period of time while waving the Wand in rhythmic motion, facing the direction of Venus. I continued and continued, my chanting growing in intensity and melodic harmonies while tracing his Sigil in the air with my Solomonic Wand until I felt a shift in the energy in the room, a sense of loving warmth begin to grow like light over the horizon at dawn. I saw sparks of light and drifting spiritual ‘tracers’ outside the Circle. Then Anael’s offering Candle flared up. I welcomed the Spirit and asked the Spirit in the name of Tetragrammaton to confirm its presence if it was indeed here by moving both incense sticks’ streams of smoke to the left in unison. This happened immediately, confirming the Spirit’s presence.

I greeted the Spirit with great love and respect and thanked the Archangel for coming and being present for this ceremony. I then knelt before the Altar, placed Anael’s offering candle behind the Crystal Ball and began to scry into the flame through the crystal in the pyrocrystallomancy method taught me to by Raphael in a previous conjuration. I then asked the Angel to assist me in tuning into his presence. I gave him consent to manifest sensations, emotions, and thoughts, to draw on my memory to facilitate the communication, and to guide me in inducing appropriate states of consciousness to facilitate the attunement.

Still kneeling, I then proceeded to scry into the Crystal until a pulsation began to emerge in the center of my forehead, my vision began to darken out while the fire in the crystal began to grow brighter. Then I saw a kind of misty-light like effect swirl around the outside of the Crystal. In the process, my eyes grew heavier and heavier and I heard Anael speaking into my mind, suggesting that I could close my eyes and need not strain them. In any event, they fell closed of their own accord without me having much say in the mater…

I greeted the Angel with great love and respect, which Anael reciprocated with his warm, adrogynous voice, saying “greetings, Child of God” with great affection.

I asked if he could give me a revelation-image of his presence and immediately I saw a beautiful winged figure, this time appearing with long blonde hair and an emerald robe, with a face of pure light. To my surprise, however, the image shifted into a green winged heart, which then morphed into a sprout germinating out of the ground and growing into a grove of verdant trees.

I asked Anael what this vision signified and he spoke in the poetic way he sometimes does, the words appearing smoothly spoken into my mind in the Angel’s voice while my forehead continued to pulsate with the throbbing light feeling:

“My form is an image of Love,
The green of Nature, which is love growing into life,
The heart of the World, the sprouting of new love,
The growing wisdom of love extending outward,
The forest an image of love growing out in waves.”

I asked the Angel if this was an image of Divine Love. The Angel replied:

“God’s Love is far greater than this,
Greater than your human mind,
Which thinks in time and bounded, limited concepts
Can fathom.”

I asked if the Angel could give me an analogy as to what Divine Love is like.

“The Divine Love that sustains the universe is like an ocean,
Every form and phenomenon that appears is like a droplet in that ocean,
Always embraced by the ocean, always part of it, and yet appearing separate,
Seeming to change like the waves on the service,
Yet ever still and eternally held like the ocean depths,
This is what God’s Love is like.”

I asked Anael if he could share more about the nature of Divine Love:

“God’s Love holds the entire universe within it, excluding nothing.
Creation itself was the flowering of that eternal Love into the sparking-forth of Time,
A Love so infinite it could bloom into finitude, a Love so vast it could pretend to be Other,
There is not a particle that appears in this world that is not held by that Love,
That Love is the particle, and the particle is that Love,
Do not imagine that it is Other than you.
The Love, the God, and the Creation are only different in appearance, not in Reality,
It is Love itself that brings-into-being phenomena, phainomenon, means appearing-into-view, through the Power of that Love, which Loves to Appear and be Appeared to.”

When asked if God’s Love was like human life in any way we could relate to, Anael replied:

“Not quite! Your human love is often conditional,
Bound by expectations, limited by arising and subsiding in Time,
Exclusive of some, inclusive of others.
God’s Love is entirely different from that.
And yet even finite human love is but an appearance
of that Love without which nothing is.
God’s Love never began and will never end.
God hates no one; His Love never turns to hate as human love often does.
It does not exclude or include in a dualistic sense.
It is not earned, nor can it be lost.
It has no expectations and no conditions;
It is you humans who make up the requirements and conditions!
It cannot be approached or moved away from;
It is always available at all times,
More subtle than the subtlest,
More intense than the greatest Starry inferno,
Small enough to hold the tiniest particle,
Vast enough to embrace all that is, was, and ever shall be,
Who can say what it is like?
It is here and now, always available.
But your Father
–and Father and Child are just metaphors to try to help you humans understand–
Loves you so that He sets you free to turn away from Him,
To forget Him, to pursue your own ideas,
Giving you everything that was ever created,
Present with you in every moment,
And yet how ungrateful you humans are!
Despite that ingratitude, His Love never retreats a step from you,
Never distances itself as you humans do when you pull away in hurt.
God’s Love never fails, nor ever leaves you.
Whenever you wish, it is given fully, nothing held back.”

Hearing this, I wondered why we seem so unaware of it. Anael explained:

“There are no barriers to God’s Love except the ones you imagine there are.
Imagining there to be barriers, you make up stories about how to “earn” God’s love.
In so doing, you miss the mark of the Good and the True,
And imagine that your “sin” disqualifies you from Divine Love,
Nothing could be further from the truth!
God loves you before you stumble, while you err,
And after you have realized your mistake.
Does a good father see a child stumble and hate the child for acting out of ignorance?
Of course not! Do you imagine Divine Perfection to be less than that?
Confession, the changing of minds,
The honest admission of where you’ve missed the mark,
Is a Gift to yourself from yourself;
Your Father does not need it, but He asks for it for *you.*
In so doing, your lighten your heart,
And your imagine barriers to His Love dissolve,
So that you become more aware of what is always here.
Truly, your humanness is but a wave in this ocean.
Your ultimate nature is far beyond an ephemeral animal form bound by Time;
In loving God, you realize yourself and He realizes Himself in you;
“You” and “Him” are but metaphors to help you try to understand,
But in Truth, there are no two things, only in appearance,
Only in Love-appearing for the play of change in Time.
But how could you possibly understand?
You cannot. But as you surrender your ignorance,
The Truth reveals itself, without requiring a word.
For Truth was silent for billions of years before the first human spoke.
The “Word” itself is metaphor,
A Mercy to a human mind.”

I thanked the Archangel for these beautifully rich, although humbling, words and proceeded to my request for the Angel to assist my dear friend S.H., who is at risk of becoming homeless in a few weeks. I asked if Anael could help as best he can. Before Anael, I prayed to God, to whom belongs all of Creation, all homes, and all riches, to extend His Goodness and thanked Him for what he’s doing to help his Child S.H.

After the prayer, Anael reassured me:

“We were working on your friend’s problem before you and she even asked.
Tell her that help will come, though not necessarily in the way she expects.
Tell her also that although she has felt as though God’s Love and presence had retreated from her, they have always perfectly been there;
It is only her imagination that has shifted,
And made what was not so, appear to be so.
If she corrects her imaginings with right understanding,
She will have a transformation of mind,
And the ever-present Love will reveal itself,
Unlosable, unfailing, and ever-here for her.
Tell her also that the matter she is worrying about
That she did not tell you has already been addressed.
Her part is to do what she can and act on what you and others have shared with her.
God and we will attend to the rest.
From our perspective, it is already done.
From your perspective, it will come.
Trust and have faith. All will be well.
God does not forsake His Beloveds,
No matter how you humans may imagine He does.”

I thanked Anael for this great kindness and help and asked if I could publish the record of this conversation and pass on these words to S.H. Anael replied:

“Yes, but do not pass on what I am about to tell you. It is for you alone.”

I will not reveal what was said next, but I can say that after I heard it, I felt a wave of warmth flood through my body. Tears formed in my eyes, and I felt as though the Angel’s wings were wrapping around me in the way Soror R.A. often described to me.

Finally, I asked the Angel if he would be willing to be my Patron and to speak with me again so that I could continue to learn from him.

“It shall be so, Child of God. Keep up the good work you are doing in service of others. Sanctification can feel like difficulty,
But that is only the process of transforming your ignorance and arrogance,
Changing your mind.
That too, God only wants for you,
Because Eternal Freedom Wills that you be free from all that you imagine binds you.
From our perspective, you already are;
From yours, you will seem to be.
Patience and humility reconcile the two views. ”

With tears in my eyes, I thanked the Angel deeply. I continued to kneel there in his presence for what felt like a long time, simply abiding in that clean, clear, loving safety and warmth.

At last, I stood, thanked the Angel for coming and invited him to partake of the offerings and go at his own leisure. Then I did the License to Depart to all of the Angel and Spirits called in the four Quarters as per the Heptameron‘s procedure. With final prayers and sprinklings, I closed the Temple with the pulsing in my forehead finally beginning to dwindle, but the warmth in my heart continuing to kindle.

Update – May 1st, 2019: All of the Angel’s words came to pass as described. Through gigs and her tax return, my friend was able to earn enough money to pay for her rent for May. Another friend from the community also helped her to write a letter to enter a business partnership with local stores to sell her excellent oils and other products. I believe the Angels and the Holy Spirit were at work in this. She has also had several job interviews in the past month. I was confident one would pan out eventually. As the Angel had said, “help will come, though not necessarily in the way she expects.” That is precisely how it did come. As Anael had said, “her part is to do what she can and act on what you and others have shared with her.” This is precisely what she did do and she was blessed for her hard efforts — a few weeks later, she was hired at a job she loves and now enjys a financial stability she never knew before. How often answers to prayers and magic come through seemingly naturalistic means, while we are waiting for some supernatural manifestation to appear in the sky…

The “the matter she is worrying about that she did not tell you has already been addressed” was a problem she was having in communicating with a partner who did not care about her spiritual path, which was so central to her values and what was important to her. They tried to work on it, but the resolution ended up being them parting ways. The Angels and Holy Spirit had left openings for it to be addressed through communication or through parting ways so that each could be free to be with a partner better suited to them. There was no fatalism here; there were options, both of which would resolve the problem. The second was the way things went. It was hard at first, but ended up being for the best. Such is the Way of God and of the Holy Angels.

Hail to you, Holy Angel Anael. Thank you for your help and guidance, thank you for your wisdom. We praise the Lord God in your name and honour and humble ourselves before Him in gratitude. Thank you, thank you, thank you. This we pray in Yeshua’s Holy Name. Amen.

Solomonic Invocation of Archangel Gabriel and Cauldron of Art Consecration

By Frater S.C.F.V.

Note: This article and all images contained herein are Offerings of thanks to the great Archangel Gabriel, not unto my glory, but unto the glory of the Most High. May all of the praise and honour be to Him and Him alone. All photos were taken after the Temple was closed. All communications from the Angel are shared here with permission for the extension of the Good for the benefit of all beings and the accomplishing of the Divine Will. May all beings be well, blessed, and free from suffering, amen!

Date: Monday, January 14, 2018
Sun Phase: Set
Moon Phase: Waxing, First Quarter (58% Illumination, as close as possible to the 50% suggested by the Heptameron) in 3 degrees Taurus
Mansion of the Moon: Thurayya
Planetary Day: Day of the Moon
Planetary Hour: Hour of the Moon
Activities: Solomonic Ritual Bathing with Hyssop; Crafting Gabriel’s Sigil; Dressing Candles for Cyprian and Gabriel; Preliminary Prayers; Offerings to the Most High and to Saint Cyprian of Antioch; Heptameron Prayer; Invoking the Angels of the Four Directions as per Heptameron; Psalm 103 Recitation; Conjuration of Gabriel; Exorcism and Consecration of the Cauldron by Cyprian and Gabriel; Scrying with Gabriel; Temple Closing 

For the past few days, I have felt a strong call not only to consecrate my new Cauldron of Art, but to invoke the Archangel Gabriel as well as my Patron St. Cyprian of Antioch for help in the process.  I was receiving a strong nudge, of the kind I often receive from Saint Cyprian or the Holy Spirit, that Gabriel would have a message for me. Therefore, I began a 3-day regime of ritual purity in preparation, culminating in today.

The timing for the Operation was appropriate. The Heptameron requires in “Of the Manner of Working” that if possible, “Let the Moon be increasing and equal, if it may then be done;” at 58% illumination, the ‘equal’ requirement was almost perfectly met  (Peterson, 2008). In addition, the Moon today is in the Lunar Mansion of Thurayya, which is, as Picatrix (12th century) says, proper for “the acquisition of all good [things].” Agrippa (16th century) adds that it is good for “happy fortune and every good thing.” It is especially a good time for new creative ventures and asking for assistance and favours.

After a ritual bath with hyssop, I got into my white robe and stole, put on my Cyprianic rosary, scapular, and Cyprianic bracelet, and covered my hair with a black covering.  Proceeding to the Temple, which had already been arranged prior to the beginning of the Planetary Hour, I sounded the Bell of Art three times before entering the Circle as per the Hygromanteia. Then, I entered the Circle, and began preliminary prayers to the Divine while asperging the Circle, Altar, and all Instruments of the Art with Holy Water.  I then took up my Solomonic Sword and traced over the outer line of the Circle with its point. I put down the Sword and picked up my Wand. 

First, I presented Offerings to the Most High and asked for His Help in sending His servant, Gabriel to be present with me and aid me in this Operation of the Art. Next, I presented Offerings to my Patron, St. Cyprian of Antioch, of Frankincense, a Candle dressed with Chili, Mugwort, and San Cipriano Oil, and bread drizzled with Maple Syrup. I poured his previous week’s offering of Spring Water into the Cauldron on the Altar and sprinkled it with Mugwort. I asked St. Cyprian to assist me in exorcising it, which I proceeded to do, while rubbing it with water from St. Cyprian’s water glass as Conjureman Ali recommends. I then asked if the Saint would bless it for use in all Operations of the Art and empower and charge it with prayers to the Most High and his own skill in the Art.

With this done, I proceeded to the Heptameron Prayer prior to Conjurations. I then asked Cyprian to aid me in bringing to the Circle those Spirits I would call and similarly called upon the Holy Spirit to aid me in this way. Then, I took up the Bell of Art and my Wand and then called the appropriate Angels of the First Heaven, ruling on Monday, as per the Heptameron, as follows:

• From the East.
  • Gabriel. Gabrael. Madiel. Deamiel. Janael.
• From the West.
  • Sachiel. Zaniel. Habaiel. Bachanael. Corabael.
• From the North.
  • Mael. Vuael. Valnum. Baliel. Balay. Humastrau.
• From the South.
  • Curaniel. Dabriel. Darquiel. Hanun. Anayl. Vetuel (Peterson, 2015).

Next, I sang Psalm 103 and then, while holding the Wand, proceeded with the Heptameron Conjuration of Gabriel. I performed the Conjuration in song-like vibratory pitch, slow and powerful. When it was done, I suffumigated and sprinkled Gabriel’s Sigil, which I had drawn in the Day and Hour of the Moon during the waxing Moon at its ‘equal’ stage, and stared at while vibrating Gabriel’s name over and over again. I continued in this way until I felt his presence in the room growing stronger. His presence struck me, as always, as powerful, incredible ancient, and yet warm and compassionate. I gave him consent to speak into my mind, or through the incense smoke, or otherwise to guide me how best he would like me to communicate with him on this day.

To begin, I asked him to confirm his presence by moving the three streams of incense smoke visibly to the left, which he promptly did. Then, I welcomed him, knelt before the Altar, and blessed him with great love and respect and offered him gifts of incense, bread drizzled with maple syrup, a blue candle dressed with Saint Cyprian Oil, Mugwort, and White Sesame (sacred to the Moon). I asked him if the Offerings were acceptable to him and a deep, warm voice began to speak in my mind, feeling quite distinct from my own, saying:

“These gifts were not necessary. But the kindness of your heart is appreciated.”

I told him I was glad to hear this and how grateful I felt that he was here. I reminded him that I had always felt a loving connection with him and hoped I could learn much from him as he accompanied me on the journey of life.

I then asked him if he had any wisdom to offer me at this point in time. His message was as profound as it was moving:

“O Son of Humankind, turn your vision to this candle flame you have offered unto me. To we Angels, this is what your human lives are like — a fleeting flame, that burns for the flash of a moment. Just as soon as it came, it is gone. For us, your entire human history, all that has passed, is now, and ever shall be, is but a flame of this same kind. Simply a flash of light in the darkness. The light of your life is not even yours, but a gift from your Lord, a sharing of His Light. And yet, how arrogant are your fellow human beings! How great you exalt yourselves, while fleeting flames!”

I felt so humbled by his words as I knelt before the Altar. I confessed my own shortcomings in this area, the many ways in which I had missed the mark. I then asked the Archangel what we, as individuals can do to help our fellow human beings in this time when we fleeting flames are so exalting ourselves, so out of balance, and seemingly so lost. The great Angel replied:

“First, notice the fragility of human life. How easily blown out is a small and flickering flame. Give thanks for the light bequeathed to you. Then tend to your flame. Having tended to your own flame to strengthen it, tend to the flames of those with whom you share your world. Let your every meeting with another strengthen their flame, not weaken it. And as you strengthen them, so shall you be strengthened.

Then turn to the flames as yet unlit, flames only to be lit hundreds and thousands of years from now, the flames of future beings. Let your actions now, tend to their flames then. Tread lightly on the Earth, lest, in seeking to strengthen your own flame, your actions blow out theirs. Many among you are desperate and hurting. We see you and we help you as best we can as we are Willed to do. You are not alone. Show your fellow beings hope as you have been shown hope. Strengthen them as you have been strengthened. Nurture the Light bestowed on you. For your Father is in you as you are in Him. And all you meet are but Him in disguise.”

I thanked him for his wisdom. Then, out of curiosity, I asked Gabriel something I had long wondered. How did Mary, mother of Yeshua, respond when Gabriel went to see her and told her she would give birth to a son? Asked this question, his presence in the room seemed to brighten as if resonating with a fond and beautiful moment and he said:

“She was surprised, as any would be. But she was humble. She surrendered to God’s Will. She did not elevate herself, but lowered herself, grateful. Her life became an offering, for she knew the blessings bestowed on her would be given to all.”

I asked Gabriel if he would aid me by touching and blessing this Cauldron of Art for work to extend the Good as is the Will of the Most High. I was instructed to place the candle I offered unto him into the Cauldron and place his Sigil over the rim of the Cauldron.

Then Gabriel spoke these words:

“As this candle flame’s light fills this Cauldron, so, too does my Light bless it now. Use it for good or not at all.”

I said I would and then asked Gabriel for another request. Would he bless me with the honour of formally becoming one of my Patrons, to guide me in life and in my service to others, and lead me deeper into the Divine Mysteries? Much to my joy, the Angel replied:

“As you have asked, it shall be. If you humble yourself and nurture the flames in others, then I will nurture the flame in you. Wherever you are, I too, will be. When you worship your Father, I will be there by your side. As God is in you, so be in God, for you and your Father are One. And there is none that do not abide in Him. Some know it, some do not. Nurture those who know and those who do not alike.

The wise know this: to humble yourself infinitely is to realize the Divine infinity in you. If you are willing to lay yourself so low as to be Nothing, then you shall realize the Nothing that is All. If you raise yourself up, you shall be brought down, but if you bring yourself down, you shall be raised up. To those who offer themselves for the good of the All, the All will be offered for the good of them. Receive by giving.”

I asked if there was any final thing that the Archangel would like to show me before we closed.

“Gaze carefully into the Candle flame within the Cauldron.”

I did as instructed. Soon my gaze begun to fade out, distant and yet close. Both of my hands gripped the Altar on either side. I remained there for a few moments. And then a peculiar thing began to happen. My perspective seemed to zoom out, so that I could see my body kneeling before the Altar. Suddenly I became aware that Gabriel was not confined to the candle flame, to the Cauldron, or to the Altar. Instead, he was all around me, everywhere I looked and everywhere I could not see. His massive presence with thousands of wings surrounded the entire Circle…

Gazing within the Cauldron, the perspective shifted out further and further and further. Until I saw the whole Earth in Gabriel’s embrace, his vast white Wings of light wrapped around it, nothing out of his reach…

“Remember the smallness of the candle flame…” He said.

I thanked him for his presence and invited him to enjoy the Offerings as long as he pleased, as I did to Cyprian. I then thanked the Angels and Spirits of the Four Directions for their presence and aid, blessing them with the Bell and with prayers each in turn. I gave the License to Depart to all spirits present and then formally closed the Temple, leaving the candles offered unto Cyprian and Gabriel flickering in the Temple.

A humbled, but joyful loving feeling glowed within me for hours after the Operation. How grateful I feel for even a moment in the presence of Gabriel. How grateful I feel for all of the beautiful candle flames whose light adorns my life, my friends, family, students,  colleagues, Fraters and Sorors, and loved ones. How they bless me with their light. May I always remember my responsibility to each of them and never take them for granted. I close with these all-important words of an Angel far wiser than this humble flame…

“First, notice the fragility of human life. How easily blown out is a small and flickering flame. Give thanks for the light bequeathed to you. Then tend to your flame. Having tended to your own flame to strengthen it, tend to the flames of those with whom you share your world. Let your every meeting with another strengthen their flame, not weaken it. And as you strengthen them, so shall you be strengthened.”

Consecrating Second Pentacles of Jupiter: Practical Folk Christian and Solomonic Magic

By Frater SC.F.V.

Altar set-up for Pentacle Consecration. This article and all pictures contained therein are offered to mighty El in the name and honour of great Archangel Sachiel, and holy Angels Netoniel, Tzedeqiah, Devachiel, and Parasiel.

Phase I – First Hour of Jupiter

Date: Thursday, December 20, 2018
Sun Phase: Dawn
Moon Phase: Waxing Gibbous (151 degrees) in 0 degrees Gemini/cusp of Taurus
Mansion of the Moon: #5, al-Haqah
Planetary Day: Day of Jupiter
Planetary Hour: First Hour of Jupiter
Activities: Solomonic Ritual Bathing with Hyssop; Offerings to the Most High and to Saint C.; Crafting Jupiterian sympathetic bags; Solomonic Bell Sounding to the Spirits of the Quarters; Prayers of Intent; Inscribing the Vigil of Sachiel with his Sigil from the Heptameron; Tracing out the First Pentacle of Jupiter on the Tablet of Lights; Prayers, Psalms and Temple Closing.

Today is a day of magic that has been nearly a year in the making. Over the past months, I have been preparing for this ritual, updating and crafting new implements, learning from Saint C. and from my own deep research into the grimoires, and waiting for a decent Jupiterian election. I was delayed from moving forward for a 5 months due to Jupiter being in retrograde. Thereafter, I was further delayed by Jupiter being in Scorpio and then being negatively afflicted by Mars and Saturn. Finally, the coast is clear to craft Jupiter Pentacles and having selected this date months ago and worked incredibly hard to get to this point, I am overjoyed to be able to proceed.

Not only is it the Day of Jupiter, which is also conjunct with Mercury, but the Moon is waxing powerfully at 151 degrees Gibbous and has entered a very quasi-Jupiterian Mansion, the Lunar Mansion of al-Haqah, meaning the White Spot or the Crown. Of this Mansion, Picatrix says that it is well-suited to “receiving favour from Kings,” the ultimate emblems of Kingly Jupiter. Agrippa adds that it this Mansion also “gives health and good will.” Christopher Warnock further states that:

“Al-Haqah’s image is a crowned head, befitting the Martial and Mercurial nature of its stars. This is a Mansion of thought and mind. It signifies the energy of the Mind of the Universe, particularly as manifest in the intellect of each person. It indicates the successful solution of an intellectual problem or the necessity of applying intelligence to a current dilemma. The image of the king signifies success in seeking a favor, a raise or job from a superior. It also alludes to the metaphor of the mind as king, ruling over the body, as the king rules over the body politic. It calls upon us to apply our intelligence in a noble and honorable fashion, and not to resort to low cunning or trickery. Keywords: Universal body, favor, intellectual activity, health and goodwill, safety.”

I cleaned and set up the Temple the night before so that everything would be prepared for this morning. Rising before the beginning of the first Hour of Jupiter on this fine Day of Jupiter, I performed a ritual bath with hyssop. I then put on my scapular of Saint C. as well as my white Solomonic robe, Rings, rosary, Tiger’s Eye bracelet, Amethyst, and Bone, red socks embroidered with roses, nemyss, and Stole.

Entering the Temple, with my belly aching lightly from fasting, I lit two candle as offerings to the Most High and made Offerings to Saint C., spring water, a purple candle, and incense and asked him to aid me in the day’s Operations that I might consecrate these 2nd Pentacles of Jupiter to become efficacious in attracting good fortune, wealth, favour, spiritual depth, and peace of mind.

My approach to these Second Pentacles of Jupiter, taken from the Key of Solomon, is progressively folk magical, although also highly grounded in Solomonic methodologies. The idea occurred to me to take round tin boxes painted with Gold–Agrippa’s Three Books of Occult Philosophy list both Gold and Tin as metals of Jupiter–and carve the Pentacle into these. Inside the box, I would place the petition, as well as a small bag, not quite a proper gris-gris or Mojo bag, but influenced by the basic idea of these folk magical Hoodoo methodologies. This bag would contain a mixture of Jupiterian ingredients designed to amplify the power of the Talisman. I consulted with Saint C. about what to include and he nudged me towards a rather fascinating blend. The bag to be placed inside the Pentacle included:

• 4 Agrippan Jupiterian ingredients of Oak leaf, Basil, Sugar, Maple leaf
• 4 spoons of soil collected outside 4 different banks, all in the Hour of Jupiter under a waxing Moon
• A coin depicting a Jupiterian monarch – the head of a monarch also happens to be the Picatrix talismanic emblem for the Lunar Mansion of al-Haqah, so the symbolism works on two levels.

The Saint also gave me an intuitive nudge to write Sachiel’s Sigil from the Heptameron in consecrated Solomonic ink on the outside of the bag in Jupiterian blue as well as the Sigil of Iophiel, the Intelligence of Jupiter.

I blended all of the ingredients and completed the drawing on the bag all within the Hour of Jupiter on the Day of Jupiter. I placed the bags on the Altar, which was covered in a blue cloth. My consecration method would be a combination of the Key of Solomon as well as Balthazar’s Solomonic candle magic method, all overseen by the Saint and performed on his Altar. The result is a loving combination of potent techniques from both the Solomonic grimoire tradition and the Christian folk magical tradition synergized together for a common aim.

I sounded the Solomonic Bell of Art three times before entering the Circle, as per the Hygromanteia, then sounded the Bell to each of the full Quarters, as per the Key of Solomon, saying “I greet and bless the Spirits of the (direction) with great love and respect in the name of Adonai!” I continued greeting the Spirits of the Above and Below and all other directions.

I then unwrapped my Solomonic Wand from its white covering and began preliminary prayers. to God, declaring my intention for the day’s Rites and asking el-Shaddai for help and blessings in completing them successfully. I also requested the Angels and Archangels and Saint C. to aid me as well and clarified that my intention is to be able to provide for my family as comfortably as possible as well as to then be enabled to be of greater service to humanity through the good fortune bestowed upon us, recalling the Biblical meaning of blessing as goodness conferred on an individual in order to be bestowed upon and extended to others.

I then used my Aspergillum of Art, made as per the specifications of the Key of Solomon, to sprinkle Solomonic Holy Water around the Circle and called upon all of the Angels, Divine Names, and Archangels whose named are inscribed thereon to assist with the Rites. I lit an Offering of incense to the Angels I would be working with today, namely, Archangel Sachiel as well as the Angels Tzedeqiah, Netoniel, Parasiel, and Devachia. Throughout the actions that followed, Psalms were continuously recited to purify and begin to consecrate the Circle, Altar, Temple, and all items on the Altar.

Using a Solomonically consecrated white chalk marker, I drew the Sigil of Jupiter and Sigil of Sachiel from the Heptameron on the central Vigil candle to be offered unto him. I then took up a consecrated blue chalk marker and drew the First Pentacle of Jupiter on the Tablet of Lights, a consecrated plate used for this purpose in Balthazar’s method. The Tablet of Lights was consecrated last April and intended for today’s ritual on December 20th, a fact which may offer some idea of how long I have patiently waited to do the day’s workings. Ah the joys of Renaissance magic!

The rationale behind using the First Pentacle in this way is that, as the Key of Solomon says, this Pentacle “serveth to invoke the spirits of Jupiter, and especially those whose names are written around the pentacle, among whom Parasiel is the lord and master of treasures, and teacheth how to become possessor of places wherein they are.” It should be noted that one reason the Second Pentacle is useful for finding hidden treasures is that Parasiel is also invoked in consecrating it.

The Second Pentacle, by the way, is described by the Key as being “proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquility of mind; also to discover treasures and chase away the spirits who preside over them.” According to Idries Shah’s Secret Lore of Magic, it was this Pentacle, drawn on a piece of parchment, that was found on the body of Anselm Franz Reichsgraf von Ingelheim, Bishop of Würzburg and alleged alchemist, on the night of his death, 9 February 1749. According to Shah, “It has been said that this was the powerful talisman which caused him to rise to such heights, and to gain wealth and power, as well as evading all of the traps of his many enemies.”

Having completed inscribing the First Pentacle of Jupiter on the Tablet, I dressed the candles with St. C. Oil, pulling the oil towards me in the Hoodoo way. I then dressed the Vigil candle with Holy Anointing Oil and Basil. After some final prayers and Psalms, I closed the Temple, just as the Hour of Jupiter came to an end.

Phase II – Second Hour of Jupiter

Date: Thursday, December 20, 2018
Sun Phase: Noon
Moon Phase: Waxing Gibbous (151 degrees) in 0 degrees Gemini/cusp of Taurus
Mansion of the Moon: #5, al-Haqah
Planetary Day: Day of Jupiter
Planetary Hour: Second Hour of Jupiter
Activities: Solomonic Ritual Bathing with Hyssop; Psalm recitations; Inscribing and Engraving the Pentacles and a Jupiter Ring; Exorcising the tools.

For this second phase, I was joined by a Soror from our Order, Soror C.R. As it turned out, this was the first Solomonic ritual in which she had ever participated as she had hitherto been a solely G.D. Magician. Of the two Pentacles crafted today, one was for yours truly and one was for her, thus it seemed appropriate for her to be present and assist in the Operation.

We both performed separate hyssop baths and then donned our ritual regalia. The moment the Hour of Jupiter began, Psalm recitations did as well and I set about inscribing and engraving. First, I used my Solomonic Burin of Art to engrave the perimeter passage from Psalm 112:3 onto the two Pentacles, but instead of placing it in the circumference, I inscribed it on the flip side of the Pentacles or inner lid of the box. The passage reads “Wealth and riches be in his house, and his righteousness endureth forever.”

Next, I drew the 2nd Pentacle of Jupiter on each gold and tin lid in Solomonically consecrated blue Ink.

Then, I followed the guideline of the blue to engrave the Pentacles with my consecrated Solomonic Burin of the Art. Since I had drawn the symbols freehand without the aid of rulers or squares, the lines were rather rough and imperfect, but I was still quite happy with the end result:

I then wrote out personalized Petitions for myself and for Soror C.R. for her Pentacle, each containing our individual names. I placed these in the pseudo-gris gris bags, which I then placed inside the Pentacles and the physical crafting was complete.

With the Pentacles thus completed, I immediately proceeded to engrave the inner band of a gold Ring with an Ancient Greek pattern with the Sigil of Jupiter, the Heptameron‘s Sigil of Sachiel, and in the small amount of space that remained, an N. for Netoniel, a Hebrew letter Tzaddi for Tzedeqiah, a D. for Devachiah, and a P. for Parasiel.

With limited time to spare, we quickly proceeded to the Temple. Once again, I sounded the Solomonic Bell of Art three times and Soror C.R. sounded an additional set of Tibetan Bells before we entered the Circle, as per the Hygromanteia, then sounded the Bell to each of the full Quarters, as per the Key of Solomon, saying “I bless the Spirits of the (direction) with great love and respect in the Name of Adonai!” We continued greeting the Spirits of the Above and Below and all other directions, then we formally opened the Temple.

After some preliminary prayers, I sprinkled the Circle with Holy Water using my Aspergillum, and we proceeded to do the Exorcisms of all of the tools. For the passages that had set verses from the grimoire, we recited them in unison. The effect was strikingly powerful. We began by exorcising the Fire and Incense, then the First Pentacle of Jupiter on the Tablet, followed by the two 2nd Pentacles of Jupiter, sprinkling with Holy Water and suffumigating with Solomonic Incense. We proceeded in the same way, exorcising and blessing the Offering Candles for the Archangel Sachiel and his five subsidiary Angels, Netoniel, Parasiel, Devachiah, and Tzedeqiah.

By the time we completed the Exorcisms, we began to become aware that the atmosphere in the room had completely changed. The atmosphere of sacred solemnity that I have grown to know and love about the Solomonic current had set in. Soror C.R. later described the feeling as a feeling of “heaviness.” Out of the corners of my eyes, sparks of light could be seen flashing around the Circle. There were Spirits about.

We stated our petitions and intentions and prayed from the heart to the Most High that they come to pass, thanking God that He is a Good Father who never fails to give good gifts and help those who call upon Him. I referenced Luke 11: 5-13, in which Christ says

7 Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.
8 For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.

9 Which of you, if his son asks for bread, will give him a stone?

10 Or if he asks for a fish, will give him a snake?

11 So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him?

12 In everything, then, do to others as you would have them do to you. For this is the essence of the Law and the prophets.”

We prayed from the heart to be blessed that we might bless others, to have shared with us that we might share with others, just as it was written of Abram, that having been blessed, he would “become a blessing,” as in Genesis 12:2-3, in which God promised him that:

“I will make you into a great nation,
and I will bless you;
I will make your name great,
and youwill be a blessing.^[a]
3 I will bless those who bless you,
and whoever curses you I will curse;
and all peoples on earth
will be blessed through you.”

We prayed that these Pentacles might increase God’s Glory, not our own, and that the Divine Power might flow through them like rivers through a riverbed.

As we finished the prayer, I became aware of a sensation behind us in the West. It felt bright, warm, soothing, vibrating, almost humming with benevolent, but absolutely staggering power. I whispered to Soror C.R., “do you sense anything in the room?” She said, “yes, there is an Angel nearby…” I asked which direction she sensed it coming from. Confirming my own intuition, which I had not told her, she said: “behind us.”

We turned to face the direction of the invisible Presence. I greeted the Spirit with great love and respect and the blessings of the Most High, inviting it, if it so wished, to convey unto us a sign of its presence or a vision or image as it willed. A wave of loving warmth seemed to waft toward us from the West, not visible to the eyes, but very sensible and comforting. Then, our eyes closed. We received visions that we did not share at the time, but shared later as we debriefed our experience together. Both of us had felt what we both described as a purifying presence that felt like it was falling down upon us. For me, this appeared as a large hand, almost like the Aces in the Tarot, hovering over us and showering a golden light through us, the Circle, and the Altar. Soror C.R. experienced it as a powerful waterfall pouring down on us and purifying us.

Behind it, we both sensed the Angel. Soror C.R. later told me that she could sense it, but not see it. As I probed behind the hand and the golden light, I got another image, a flash of a blue robe and large wings and what seemed to be a red over-robe or vest over the blue robe. It was a presence that commanded authority, but with kindness not tyranny, a loving presence, vast and expansive. It was one I recognized as I had worked with him in the Past. It was none other than Archangel Sachiel, Archangel of Thursday and the Sphere of Jupiter.

I was completely surprised for him to turn up spontaneously. I had intended to invoke him in the Third Hour of Jupiter, but not yet. His Sigil was on the Altar, but he had not been conjured. I had only given him an offering of incense earlier on, which I had also offered to Netoniel, Parasiel, Tzedeqiah, and Devachiah The smoke then had done some curious things, first splitting into two distinct streams that moved almost parallel to the Altar’s surface, and then billowing upwards in an ever-expanding cone that resembled a tornado. I felt a wave of love for Sachiel and I received an image of a smile from him. I thanked him for his presence and offered him love, blessings, respect, and gratitude. I asked if he would come again to help us in the Third Hour of Jupiter to consecrate the Pentacles and I received an affirmative answer. Then, his presence gradually faded out. He was gone.

We offered final prayers and then closed the Temple. After the ritual, I asked Soror C.R. what she thought of the Solomonic current as compared to the G.D. current with which she was familiar. She said that the Solomonic current felt “heavy… almost like a thick fog.. and old, far older than the G.D. current… serious, yet beautiful.” I couldn’t have said it better myself.

Phase III – Third Hour of Jupiter

Date: Thursday, December 20, 2018
Sun Phase: Evening
Moon Phase: Waxing Gibbous (151 degrees) in 0 degrees Gemini/cusp of Taurus
Mansion of the Moon: #5, al-Haqah
Planetary Day: Day of Jupiter
Planetary Hour: Second Hour of Jupiter
Activities: Solomonic Ritual Bathing with Hyssop;

After my third hyssop bath and Soror C.R.’s second, we were at last prepared to call the Archangel and Angels for assistance in consecrating the Pentacles and Ring of Art.

As before, I sounded the Solomonic Bell of Art three times and Soror C.R. sounded an additional set of Tibetan Bells before we entered the Circle, as per the Hygromanteia, then sounded the Bell to each of the full Quarters, as per the Key of Solomon, saying “I bless the Spirits of the (direction) with great love and respect in the Name of Adonai!” We continued greeting the Spirits of the Above and Below and all other directions, and formally opened the Temple. While ringing the Bells to greet the spirits of the directions, Soror C.R. later told me that she had felt “a response from each direction of the spirits, as if they were acknowledging our greetings and work.”

We began by placing the Pentacles and Ring atop the Tablet inscribed with the First Pentacle of Jupiter, beside the candles to be offered to the Angels. After some preliminary prayers to the Most High, I sprinkled the Circle with Holy Water using my Aspergillum of Art, and we began the Conjurations. We first did the Prayer from the Heptameron to assist with calling the Spirits. I then performed the Conjuration of Sachiel from the Heptameron. As the Conjuration came to a close, I felt the dawning of a sense of “vibration” or “spiritual humming” around the Circle along with a sense of loving warmth, which alerted me to the great Archangel’s arrival. Soror C.R. later related to me that at this time, she saw an image of white wings flapping, a kingly sword, and then a hint of a red vest that puzzled her.

When I later told her that the spirit who had spontaneously appeared in our earlier ritual, whom I had recognized as being Sachiel, appeared to me as wearing a red vest-like vestment, her draw dropped in awe. To me, this was a powerful lesson that spirits may not always take the form we expect–she had expected to see blue, not red–but that we should avoid filtering our clair-perceptions lest we distort the truth of what the spirits are showing us. Soror C.R.’s sense of Archangel Sachiel as like a “benevolent ruler” who is “very powerful, but wiling to listen to us” very much echoed my own sense as well.

We then made an opening prayer requesting Divine help and clarifying that we were not performing this ceremony to glorify ourselves or challenge the Most High, but rather to show His Glory, Presence, and power, and humble ourselves before it. We offered incense to God as an offering at this time.

Having conjured the great Archangel by the Divine Name of EL (אל), we lit a Vigil dressed in Solomonic Holy Anointing Oil dressed with Basil, sacred to Jupiterian Spirits as per Agrippa’s Three Books of Occult Philosophy. The candle began to flicker brightly when we completed the offering, suggesting his acceptance thereof.

We then asked for the Archangel’s help in conjuring four subservient Angels by his name. We then proceeded to call Netoniel, and offered him a blue candle–all candles were sprinkled with Holy Water in the last session. All five offering candles, it is worth noting, were placed on the First Pentacle of Jupiter, which in the Key of Solomon, facilitates the calling of spirits of Jupiter.

Both Soror C.R. later shared with one another that the sense of Netoniel that we had had was that his energy felt “severe,” not mean, but certainly serious, focused, and of a no-nonsense nature. He exuded a sense of efficiency that tempered the sense of severe kindness he exuded.

We then conjured the Angel Tzedeqiah by the names of EL and Sachiel. When he arrived, a sense of compassion and loving warmth entered the Temple from his quarter. We offered him his candle. Soror C.R. said that she felt her personality “resonated more with Tzedeqiah than with Netoniel as we seem to have a seemingly loving and patient nature.”

Next, we conjured Devachiah by the names of EL and Sachiel. When he arrived, we had a sense of a more dominating sense of rationality or intelligence, or perhaps more properly, wisdom.

Finally, we conjured the Angel Parasiel by the names of EL and Sachiel. He gave Soror C.R. a sense of “safety” and presented to me as having a sense of “gentle joy or good-humor.” As the Angel who knows the locations of hidden treasures, this seemed appropriate. When I later shared this with Soror C.R., she smiled and said “yes! That’s exactly it! Like he was smiling about his hidden knowledge, not arrogantly, but kindly.” We agreed that he was classically jovial in the sense of good-heartedly jolly and pleasant.

In short, it seemed to us that Netoniel presented as if he were “doing his duty” to Sachiel by being there, Tzedeqiah presented as “loving this,” Devachiah presented as “enjoying the wisdom and thought of the process,” and Parasiel seemed to be “excitedly appreciative and curious.” Sachiel seemed to have all four of these qualities in perfect balance. Soror C.R. felt that Sachiel was “not towering over them, but that the other angels were clearly deferring to him respectfully.”

Next, we offered bread and incense to St. C.. We then offered the Archangel and the Four subsidiary Angels incense of Applewood, Apple being sacred to Jupiter as per Agrippa and classical lore, and also gifts of unleavened bread, which has resonances of Jupiter through Divine provision and its association with Christ in the modality of King of Kings. We then made a prayer to the Most High, saying “in worship of Your splendor, we give you these gifts in the name and honour of thy fair Angels.” In this way, we differentiated our practice as veneration and not idolatrous worship.

Then, we presented our petition to St. C., the Archangel, the Angels, and the Most High, repeating the powers of the 2nd Pentacles of Jupiter as per the Clavicula, and asking that they bless, consecrate, empower, and enliven these Pentacles and this Ring with their virtues to bring them to life to effect their purposes as designed. We then suffumigated the Pentacles and Ring one at a time while requesting the help of each spirit in turn, cleansed each with Solomonic Holy Water, and finally anointed them with San Cipriano Oil.

During the suffumigations in the smoke of the incense offered to the Spirits, Soror C.R. later said that she sensed “the connection between the spirits and the Pentacles and Ring growing stronger as they were strengthened by the connection between the offerings and the Spirits.” When we asked the Angels if they would assist us in this way, Soror C.R. told me that she received an images of all of their wings flapping in unison as if to show their agreement.

With the Pentacles and Ring thus consecrated, we invited the spirits to share with us any messages they had for each of us in particular. At this time, Soror C.R. received two messages that she experienced as being “whispered in my ears.” Soror C.R. confessed that at this point of the ritual, she had been feeling rather unworthy and ashamed to be in the presence of the Angels, as if she did not deserve to be there. The messages she received were so beautifully fitting of these compassionate beings, for they were messages of encouragement and consolation. Tzedeqiah reassured her that she was indeed “safe, and did not need to be scared of these types of things, as you are protected, dear one.” Another message from Sachiel himself told her that she was “wonderful and lovable as you are, and that you could indeed persevere with the practice as you have the power and potential to do so. Know that you are supported in your endeavours and development.”

Before closing, we composed a final and separate spell. We requested that if it be in harmony with their nature and the Divine Will, if the Archangel and Angels could assist us in applying the power of the Pentacles to benefit us or our family through the lottery so that our needs could be taken care of and so that we could be of better service to others. Amazingly, in my entire history as a Magician, I had never before done a lottery spell before this day. But I was curious to see what would happen, so we went for it. Both Soror C.R. and I received a sense that they approved of the request.

We thanked the Angels for their help and presence and invited them to enjoy the offerings as long as they wished and to depart at their leisure with the blessings of the Most High and our own love, respect, appreciation and friendship. We informed them that we would immediately go purchase a lottery ticket while carrying the Ring and consecrated Pentacles and asked them to assist and accompany us. We said that we would then return the ticket, the Pentacles and the Ring to the Altar if they wished to continue working upon or blessing them and leaving it open to them. We received a clear and warm sense that they understood.

We then ran the Bells of Art over the Pentacles and Ring to give them an additional level of blessing and consecration, following Agrippa as discussed in my Bells and Trumpets article. Finally, we greeted, blessed, and thanked the Spirits of the Directions by the Bells a final time and formally closed the Temple.

Results Log

Day 1 – Wishing to purchase our ticket as close after the Hour of Jupiter as we could, we immediately changed out of our robes and into ordinary clothes and rushed to the nearest store which sold lottery tickets. We had our eyes set on a special 25$ Celebrations Quebec Lottery Ticket, because we figured, if we were to do this, surely we should go all the way with it.

When we reached the store, we proceeded to the lottery ticket counter and I made a small prayer to EL and to Sachiel, Netoniel, Tzedeqiah, and Devachiah, asking for their aid. We asked to purchase a Celebrations ticket and were shocked at what happened next. The cashier’s face lit up and she loudly announced to the cashier in the next lane and to us, “we just sold my last Celebrations ticket! Not only that, but it was the 1000th ticket sold by the store! Congratulations!”

Soror C.R. and I, who had agreed to split whatever winnings we should come by if any 50/50, looked at each other with humbled amazement. We thanked the clerk and took our ticket with us. The grand lottery will be announced on January 13th, but there will be other daily draws leading up to it, so we shall keep our eyes on the website for daily results.

Even so, we are already grateful beyond belief to the Angels by what we have experienced thus far and will continue to document any other results we obtain with updates to this post.

Before leaving, the clerk encouraged us to place a raffle ticket for a draw from the store in a box near the door. We filled it out and placed it into the slot while holding it between our two Jupiter Pentacles! Perhaps it too will, pun intended, bear fruit from this grocery.

Day 2 – The candles offered to the four subsidiary Angels have all burned smoothly down to the surface of the Tablet. The Vigil of Sachiel continues to burn strongly and powerfully.

Day 3 – The Vigil of Archangel Sachiel continues to burn strongly with no soot on the walls of the Vigil and no cracking, all good signs from an Esperetismo and Hoodoo candle-reading perspective.

The Pentacles, Ring, and lottery ticket remain on the Altar. Tomorrow, I will borrow the Pentacle and Ring to perform cryptoconsecratio on them and consecrate them by Mass at Church. I will also bring the ticket to be blessed and pray over it.

This morning, Soror C.R. told me about a fascinating vision she had received from Sachiel last night. She had been thanking him for helping us as she was dozing off to sleep, when he suddenly appeared to her. This was her account of what happened next, which was beautiful and inspired her with an idea for a new magical vestment:

“I was feeling very humbled that he helped us when suddenly I received an images of flapping Angel wings. I felt a sensation, in my mind’s eye, that he took me under his wing. We began to fly together over a forest area. We ended up on a mountain and it felt like he was showing me that I didn’t have to be scared of anything…

He then gave me a red vest to wear, as if to say “here. You have the power now.” I could see myself wearing it. And I knew immediately it was a symbol of power. It looked just like the same vestment you told me you had seen and which I had also seen independently of us telling each other. And now I feel like I have this vest in me, to show me not to be afraid.

The symbolic meaning of the vision seemed to be that everything is vast and that I could explore without fear. I also feel that he showed me Nature because he knew I also had a deep connection with Nature. After this mini-initiation, I feel different, more sensitive, more attuned, and more aware of my power.”

When she told me about Sachiel showing her the forest, I was filled with awe. For he had also shown me a similar scene during my Invocation of him on the 4th day of my 2018 Novena to Saint C., a fact which I had never shared with her and that she had not read before. Hearing this, Soror C.R.’s mouth fell open in wonder at the overlap in our visions of the great Archangel once again.

I asked her if she would consider making a physical version of the red vest she had seen in her vision, perhaps embroidered or painted with his Sigil from the Heptameron, the Seal of Jupiter, the Qamea of Jupiter, and so on. I also offered to help her with it if she had any questions about techniques or how to proceed. She said she had had a similar idea and would be interested in pursuing it. When done, she can ask Sachiel himself to consecrate it.

Day 4 – Sachiel’s continue continues to burn brightly and cleanly.

Today, Soror C.R. and I attended Church and performed cryptoconsecratio by Mass to add an additional layer of consecration and empowerment on this most auspicious day, Christmas Sunday. As an exercise, we esch consecrated each other’s Pentacles.

At night, Soror C.R. received another nudge from Archangel Sachiel. It pulled her towards the Temple. She entered the Temple, knelt in front of the Crystal ball and began to scry. She saw a mouth falling open as if, after previously being shut, it finally gained the ability to freely speak the truth.

She emerged from the Temple and expressed to me what she had seen. Beyond this, she had received a message from Sachiel that she was to do something she has not done in 20 years — contact her estranged mother. Finally, after the visions she received from the great Archangel, she felt that she finally had the strength to confront her mother about some of the traumatizing experiences she had had with her which caused her to run away from home at the age of 16. Never in the four years I had known her had she ever even considered reconnecting with her mother.

And yet, in a true miracle, she did it. She called her up, and the two had a tearful and profound 4-hour conversation with a woman she had not spoken to in 20 years. Seeing this, I was in utter awe. Something she had considered impossible had happened. By the end of the conversation, they were laughing together… It was nothing short of an utter and complete miracle. And it was all made possible by the great Archangel Sachiel, glory be to God! If that is not practical magic, what is?

Day 5 – As the Vigil continues to burn cleanly, Soror C.R. and I took our Pentacles and my Ring to the auspicious Christmas Eve Mass.

There, we each performed cryptoconsecratio of the Jupiter Pentacles and Ring at the sacred moment of the transubstantiation of the bread and wine into the Body and Blood of Christ, as recommended in Liber Juratus Honorii, the Sworn Book of Honorius. At this same auspicious moment, I also reconsecrated by Mass my Runes and 8 year-old Talisman of Venus. I invited Archangel Sachiel, and his holy Angels Netoniel, Devachiah, Tzedeqiah, and Parasiel to touch each of the implements in turn and bless them. The effect was palpable, warm, and ecstatic. The Christmas Eve Mass-consecrated tools seemed to positively hum with power.

Towards the end of the service, we lit a Candle, which I offered unto the Most High. I then scryed into the Candle and asked Archangel Sachiel if he had anything to show me. After a few minutes of scrying, images came into view as the sounds and sights of the singing Church fell into the background…

I saw light streaming into a green forest through the canopy of trees. Down on the ground, I saw a white sheep who seemed to have strayed from the herd. I saw myself clad in simple shepherd’s clothes. I picked up the sheep and carried it back to the other 99 sheep I had left behind to seek out the one who had strayed. The reference was clearly to the famous parable of Jesus, which illustrated Divine Love for humanity as being like the shepherd who left the 99 to save the one lost sheep. To quote the text:

Luke 15:1-7 – The Parable of the Lost Sheep

1 Now the tax collectors and sinners were all gathering around to hear Jesus.

2 But the Pharisees and the teachers of the law muttered, “This man welcomes sinners and eats with them.”

3 Then Jesus told them this parable: “Suppose one of you has a hundred sheep and loses one of them.

4 Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it?

5 And when he finds it, he joyfully puts it on his shoulders

6 and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’

7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.

I asked Sachiel if I should place hairs from my and Soror C.R.’s heads into the Pentaclez to link them to us sympathetically and metonymically. He said “May it be so.”

I then felt Sachiel’s warm voice speaking into mind some longer words of guidance. Clearly, he spoke, saying:

“Use the power and blessings you are given to empower and bless others. You are responsible for the gifts you are given. Go after the lost, the alone, the persecuted and the abandoned and bring them back to hope. Strengthen them as you have been strengthened. Help them as you have been helped. Then you will honour God as you have been honoured.”

I told him I would do this as best I could and thanked him and the other Angels sincerely for their help. Then the room faded back into focus and I lost myself in ecstatic devotional praise to the Most High, praising and glorifying Him in heartfelt love and gratitude for all He has done and all He is still to do.

Day 6 – The Vigil continues burning brightly. Hail to you, great Archangel Sachiel!

Today, I bought a 58 inch 4K TV, regularly 800$ plus tax for the amazing price of 400$ plus tax! Glory be to God! I also received more than generous gifts from my family, to whom I offered gifts in kind. No results from the lottery ticket yet.

Day 7 – In the morning, Sachiel’s candle continued to burn strong and clean all the way down to the very bottom of the Vigil. As Sachiel had instructed, we placed some of our hairs inside the Pentacles to link them more intimately to us.

Soror C.R. and I went shopping today while carrying the Jupiter Pentacles and both got amazing deals. She also got an intuitive nudge from Sachiel that he was fond of a beautiful Angelic-themed plate. She purchased it to show her gratitude to him and to Netoniel, Tzedeqiah, Devachiel and Parasiel for the amazing things they had already done. She intends to use it for food Offerings. I purchased one in a similar style for small candle Offerings to show my own gratitude. When we went to the cash to pay, we found that both had been significantly discounted!

Later on, when I checked the Temple, I was happy to find that on this 7th Day, the Vigil had completed its burning all the way down to the base of the candle. Only the Basil remained in a neat little pile. Hail to thee, great Angels!

Day 8 – Day of Jupiter – I received an email from the Provincial government of Quebec saying that I had received a message from AFE, the Department that governs student loans. I have a student loan at the moment to assist in completing my final year of clinical social work at McGill University. Worried that they were going to claim that I owed them more money after fiscal recalculations, as often happens to students, I hurried to open the message:

Opening the email, I found that the government had indeed completed fiscal recalculations. However, I did not owe them more money. On the contrary. After their reviewing my file, they decided that I owed them less money!

In fact, they had decided to dramatically convert part of my loan into a bursary which I would not have to repay, a whopping 8,487.00 $!

Glory be to God! Reading this, such gratitude overwhelmed my heart that I did not know how to express it. I immediately fell into praising and glorifying God for His great beneficence, and thanking and honouring His mighty Angels. I feel humbled and honoured beyond what words can say…

Were the latter my only results for the day, I would have been more than satisfied. However, as it turned out, the spirits had more in store to me.

I went to two guitar stores to look at various acoustic guitars. Some were decent, but none were clicking as feeling “right” to me.

Carrying my 2nd Pentacle of Jupiter, I decided to try a third and final store, one I had never been to before. My parents, who are both highly adept musicians and were both members of a fantastic rock band called Sky and later the Ravlers in the 1960s and 1970s, accompanied me. When we arrived at the store, we were told that they had only been open in the current location for 3 weeks.

We proceeded to the acoustic room and tested out various guitars not only for texture and profile of the sound, but also crafting quality, wood balance, warping of the neck, cleanness of the neck finish, absence of buzzing on the higher notes. We tested evrrything from high-end Taylors and Martins to more affordable Seagulls and Epiphones.

Then my mother flicked the strings of one particular guitar and her response was simply “wow!” She, I, and my father all tested it and we were all blown away by it. It was a sexy red wine-coloured beauty of fine wood and elegant crafting. Easily a 500-dollar guitar, it fell in the upper end of my price range.

Did I pay 500 $, however? No. Instead, the store gave me this delectable beauty of a guitar for a mere 200$ with a free tune-up and set-up in 6 months added in! To say that I felt grateful and astonished beyond belief would be an understatement of cosmic proportions.

Other Results from Subsequent Days

To avoid excessively prolonging this article, other results from the Pentacles will be listed from this point onward not through daily updates, but in point-form as they arise.

• December 30, 2019 – When going to the store to purchase some beverages for New Years Eve while wearing the Pentacle, I came across a box of four bottles of cider, normally quite expensive. When I brought it to the cash, the cashier gave it to me for an astoundingly low price 4$ CAD or 2.94$ USD!
• January 3, 2019 – After Soror C.R. and I independently saw visions of the Archangel Sachiel wearing a red vest after invoking him via the Heptameron conjuration, Soror C.R. had a vision of him giving her a red vest to wear. The next day, I was directed to a store where I found a red vest exactly like the one she saw in her vision, which I purchased for her. The price tag said only 9$, but I ended up paying only 6$ due to an additional 30% reduction.
• On January 8, 2019 I returned to my work at the community health center for the first day since I consecrated the Pentacle with the 2nd Pentacle of Jupiter on my person. Not only did I feel the “tranquility of mind” the Pentacle is described as producing while in my stressful workplace, but a number of “favours” and “dignities” came my way totally unasked for. One colleague gave me a full Kit Kat chocolate bar. Another gave me some gourmet bread. Then I was hinted by my supervisor that a promotion might be coming my way in the near future!
• January 8, 2019 – This same day, I was assigned a series of psychosocial evaluations to do. The new OCCI evaluations required a laptop to complete them and no social worker in my office had been given a laptop yet. To my surprise, and totally unexpectedly and without me asking, my supervisor’s supervisor decided to lend me her personal laptop to do my evaluations! Not only that, but she said I could borrow it from her any day I wanted! I was totally blown away. No one else in my office was given this honour and privilege…
• January 9, 2019 – In another stroke of “favour,” while carrying the Pentacle, I received an invitation from a Very Honoured Frater to appear on his podcast in the near future, which I will happily accept.
• January 12, 2019 – Here in Quebec, the provincial liquor commission stores offer loyalty points which can be redeemed for money towards purchases. While I was standing in line and carrying the 2nd Pentacle of Jupiter, the man behind me–who had multiple expensive bottles of wine totaling a substantial number of points–unexpectedly asked me if I wanted all of his points! Both the cashier and I were surprised by this, but I accepted his kind offer with gratitude.
• January 13, 2019 – At last, the day came for the results of the Celebrations 2019 Lottery to be revealed. As Soror C.R. anxiously awaited the results, we remembered our petition to the Angels, “that if it be in harmony with the Angels’ nature and the Divine Will, if the Archangel and Angels could assist us in applying the power of the Pentacles to benefit us or our family through the lottery so that our needs could be taken care of and so that we could be of better service to others.” After the numbers were announced, Soror C.R. and I were surprised to find that we had won… a grand total of 0$!Moral of the story? Magic works, but not always in the ways we anticipate. It would have been pleasant for us to win some money through the lottery, but Soror C.R. and I have received more than enough benefits through these Pentacles already and I am tremendously grateful for it.Why was our spell not successful? It could have been for many reasons, like us not having been ritually pure for enough days beforehand, only managing to buy our ticket after the Hour of Jupiter had ended rather than the optimal time during the Planetary Hour, not investing enough energy into the Rite to bring about the intended result, not helping the Angels sufficiently with creating enchantable situstions through which to increase our odds of winning, and many other number of reasons. Most likely of all, however, is that although our spell shifted our probability of winning more in our favour, it did not do so enough to overcome the abysmally unlikely odds of winning the big jackpots. To quote Jason Miller,
  

  “When I gave people in my course the assignment of stating a realistic yet difficult goal to achieve with magic, two of the first ten relayed that they wanted to win millions in the Lottery so they would be wealthy for life. It seems like this would be simple to effect with magic because it is random. In terms of probability though its not easy.

  While it varies state to state, on average your chance of winning the big pot in a Lottery is one in 18 million. Your chance of being struck by Lightning is one in 2,650,000. About 45 times more likely than you winning the lottery. If you drive 10 miles to buy a lottery ticket, its about 30 times more likely for you to die in a car accident on the way than it is for you to win the Lottery. Also, given the amount of people that say they want to win the lottery with magic, you have all the competing magic out there aimed at any given pot.”

  Thus, it was a very unlikely project from the outset and the benefits of the Pentacles have, therefore, been manifesting through paths of least resistance. In any case, we remain very grateful and humbled by this whole adventure. Glory be to God and hail to you great and holy Angels Sachiel, Tzedeqiah, Devachiel and Parasiel! Amen!

• January 18, 2019 – Soror C.R. ordered a pizza while carrying the 2nd Pentacle of Jupiter. When the order arrived, she was surprised to find that they had made a mistake at the restaurant and added an Extra Large Pizza and medium fries, which they then proceeded to give to her for free!
• January 19, 2019 – I had been wanting to track down a new Altar for use in constructing an Ancestor Altar in my Temple. Carrying the Pentacle, I opened my door intending to go buy one, and literally across the hall from my apartment, I saw that my neighbour across the hallway had put out a table of the exact size I would need with a sign on it indicating that it was being given away for free! All I had to do was to open my door to see it, mere feet away from my door…

That same day, the daughter of that same neighbour, whom I had never spoken to in my life, randomly offered me a brand new living room chair and living room table made out of maple, 300$ worth of furniture. Shocked, I graciously and gratefully accepted it:

• January 23, 2019 – While carrying the 2nd Pentacle of Jupiter, Soror C.R. received a cheque from the government for 1,100.00$, enough to pay off several outstanding bills she had been worried about. Meanwhile, on the very same day, while I was carrying the 2nd Pentacle, I received an unexpected transfer of 510.00$ from someone who had borrowed money from me months ago and which I was beginning to wonder when I would ever receive it back. Praise God and hail to thee, mighty Angels!
• January 30, 2019 – While carrying the favour-bestowing 2nd Pentacle of Jupiter, Soror C.R. was given the unique honour of being the only member of her team to be invited to attend a Press Conference with the Mayor of Montreal. Not only that, but she was invited and honoured to stand right next to the Mayor and assist the Mayor in giving out cupcakes! She was utterly blown away by this result, which she said she “never could have expected…” Shown below, the Mayor giving out a cupcake at the event in question:
• February 9, 2019 – Today, while carrying the 2nd Pentacle of Jupiter, the cashier at an expensive cafe spontaneously decided to give me a free cappuccino when I went to buy only a croissant. I had a powerful prayer period in the Cathedral and filled up a bottle of Holy Water. I prayed for guidance, wisdom, healing, and to be of greater service to the Good and the Divine Will in all of my relationships. I felt such devotional love in that majestic Cathedral entitled Mary Queen of the World.I ended up meeting my Mentoring student at the Cathedral. He had never been to a Montreal Cathedral before and was moved by the sacred silence and beauty of the place. We went on to have a beautiful Mentoring session and then I watched with joy as this chronic procrastinator, my student, knocked out several hours of focused, productive work.Then, on my way home, I was standing waiting for the subway, I looked to the left and was amazed to see one of my former best friends standing there. He was just as shocked to see me. We talked out our former misunderstanding, healed the rupture in our relationship, and left each other with a hug and a big smile.
• February 14, 2019 – While carrying the 2nd Pentacle, I was standing with some other people waiting for a bus, which they told me had not come for over an hour. 5 minutes after I joined the line, an off-duty bus drove up to us, volunteered to drive us to the metro, and not only that, but let everyone on for free! I had never seen anything like this happen in my entire life.
• February 18, 2019 – While carrying the 2nd Pentacle, Soror C.R. was spontaneously offered a promotion and a raise within her department that she did not even ask for. She was absolutely stunned. The spirits seem to have been working behind the scenes to orchestrate the situation.
• February 19, 2019 – Upon arriving into work, my Supervisor asked me to submit a Cover Letter and CV. Her Supervisor’s Supervisor’s Supervisor had specifically invited me and only me–none of my colleagues–to apply for a new position and be fast-tracked straight to the final interview process before it is even posted for applications. If I succeed in that interview, I will be hired immediately to a position most people in and out of the organization did not know even existed. I am truly in shock… As if that were not sufficient, in the same day, I received another stroke of favour, namely, a message from Diana Gladii at Teurgia.Org, who kindly offered to translate my esoteric articles into Russian so that they could be accessible to Russian-speaking audiences via the website. I felt very honoured by the offer, which I graciously accepted.
• March 4, 2019 – While holding the 2nd Pentacle of Jupiter, I ordered a pair of wireless headphones from Amazon. Due to a fortuitous glitch in Amazon’s system, I did not receive the headphones in the time stipulated by my 1-day shipping. As a result, Amazon refunding the entirety of the cost of the headphones and let me keep them for free!
• March 5, 2019 – My job interview for this significant clinical social work position went spectacularly well. I carried the 2nd Pentacle on my person while I did the meeting as well as my Ring of Jupiter on my right hand.
• March 22, 2018 – While carryjng the 2nd Pentacle, I received a phone call that against all odds, I had obtained the job! That same day, I came home to discover that my dear friend Anneliese had kindly gifted me a signed copy of Frater Ashen Chassan’s Gateways Through Light and Shadow! I felt overjoyed and beyond grateful for all of this.

• April 18, 2019 – The Pentacle continues to deliver. I ordered a 60$ brown leather backpack while holding the 2nd Pentacle of Jupiter. However, when I received the backpack, the seller sent me a message to apologize for sending it in a slightly different shade of brown. This happened on my birthday no less — the seller stated that I could keep the backpack, but that they would refund the price of it completely. So I essentially got a free backpack with which I was very pleased.
• 
• May 2019 – I began my new job and was blessed with tremendous help from people in authority in my workplace.
• June 2019 – I was offered a permanent position as lead Social Worker in a different establishment, an offer absolutely unheard of for someone who had only been working a temporary contract for 2 weeks. I ended up turning it down after a series of divinations since I love my current job and colleagues so much, but I was grateful for the offer nonetheless.
• July 2019 – Soror C.R. expressed a wish to work at home in her HR department despite no at-home positions existing at her work. Literally the next day, while carrying the Jupiter Pentacle, she was told that not only had a brand new at-home HR position opened up, but that she should apply for it. By that very night, the position was hers.
• August 3, 2019 – Today, I used the good fortune afforded by the 2nd Pentacle of Jupiter to protect my sister’s outdoor wedding from rain even though there was a 90% chance of thundershowers.
• That same night,Soror C.R. forgot her own 2nd Pentacle of Jupiter at home. It was the first time she had forgotten to carry it on her person in a span of weeks during which she had seemed to be living a constant stream of good luck.
• That very night, she slipped, and slammed her face on a concrete floor. Today she was diagnosed with a concussion.
• Glory be to God! Hail to His mighty Angels Sachiel, Parasiel, Devachiah, and Tzadqiel, and to St. C.!
• August 4 to 31, 2019 – The 2nd Pentacle of Jupiter has continued to deliver fantastic results throughout this month. I carry it to work every day and the benefits are tremendous. Here are two notable examples. First, I was the only Social Worker on my team who was assigned another worker to help them enter paperwork into the system. Not only was I given an assistant to help me, but I was assigned not one, not two, but three people’s assistance throughout the month. No other Social Worker new or old has been given this favour from the higher-ups and it is so unprecedented that I can only attribute it to the graciousness of God working through His spirits and the Pentacle.
• As if that were not enough, a second miraculous favour from authority was bestowed on me. Ordinarily at my workplace, if a worker works too much overtime, not only are they not paid for that time, but they are penalized for it by the management. Management goes through all of their work and statistics about time usage and critiques them for their alleged inefficiency and insufficiency.
• Not so for me. I worked 100 hours of Overtime in 2 months in order to honour my ethical and professional responsibilities and to do everyting in my power to support my vulnerable elderly clients and younger clients with physical disabilities. When my manager was informed of all of the overtime I have been doing, I was called to a meeting. I attended the meeting while carrying the 2nd Pentacle of Jupiter. I expected to receive a punitive response.
• Instead, my manager not only helped me to develop a plan to reduce my Overtime hours, but also gave me two weeks of paid vacation! I was not even supposed to receive any vacation until next year. In fact, *no one* receives any vacation time in their first year at my work. I was utterly speechless at my good fortune. Glory be to God and blessings on His Holy Angels!
• December 6, 2019 – Soror C.R. carried the Pentacle into an important meeting with her boss today. To her amazement, she came out of it with a promotion to a new position and a whopping 10,000 $ annual raise…
• December 12, 2019 – Thanks to the good fortune that has flowed my way thanks to the Grace of God and His Holy Angels since I began carry this Pentacle, I managed tonight to completely finish paying off my student loans a mere 6 months after graduating. If that is not a magical feat, I know not what is. Praise God!
• Update: October 29-30, 2002 – Three years later, the 2nd Pentacle of Jupiter continues to serve me well. I recently brought in a new bass guitar to be set up by a luthier while carrying the 2nd Pentacle. The employee accidentally put his employee number in place of my phone number, so I ended being charged less than half of the standard rate, as if I worked in the music store!
• The next day, I was going to walk by a mall near my house and continue home when I felt a strong “nudge” to go inside. Carrying the 2nd Pentacle of Jupiter in my pocket, I found myself at a Telus phone kiosque. I had my plan with Bell, not Telus. However, at the Telus kiosque, I was offered a wonderful deal not only to pay less for my monthly plan, but also to get the latest phone for a ridiculously low price. When the worker plugged my details into the computer to set up a contract as I was switching from another company, there was an error in the system; the system showed that I should only pay 15$ per month for the latest Samsung phone while corporate told the clerk it should say 40$ per month! Nonetheless, I was given the much cheaper price.
• Finally, traditional lore says that it is bad luck for a black cat to cross your path. On my way home from the Telus store on October 30, 2022, still carrying the 2nd Pentacle of Jupiter, I was walking down a long street. Suddenly, I saw a black cat about to cross the street in front of me. It started to cross, but, as soon as it was about to pass in front of me, it suddenly stopped in its tracks. It paused for a moment and then reversed its trajectory and returned to the side of the street from which it originally came. I couldn’t help but muse that the 2nd Pentacle’s luck-attracting properties did not allow the omen of misfortune. Whether that is really what happened or not, I cannot say, but it was a strange and fascinating experience.

Hybrid Cyprianic / Solomonic Consecration of Amethyst Runes

By Frater S.C.F.V.

Date: October 22, 2018
Sun Phase: Set, Showers Nearby
Moon Phase: Full Moon in 11 degrees Aries
Mansion of the Moon: Sharatain
Planetary Day: Day of the Moon
Planetary Hour: Hour of the Moon
Activities: Casting of a Natal Chart; Solomonic Ritual Bathing with Hyssop; Preliminary Prayers; Offering to God; Solomonic Bell Sounding to the Spirits of the Quarters; Offerings to Saint Cyprian and Gabriel; Second Phase of Prayers; Invocation of the Divine; Invocation of the Trinity; Exorcism of the Runes and Purification by Holy Water; Solomonic Consecration of the Runes with Frankincense Suffumigations, Holy Water Asperging, and Saint Cyprian Oil Anointing; Invocation of Raphael, Gabriel, Michael, and Uriel to empower the Runes; Invocation of the Trinity; Canticle of Saint Cyprian; Rite of the Crook of Saint Cyprian; Psalms Recitation; Recitation of al-Fatiha and al-Adiyat; Gifts of Rune Divination and Tarot Divination for a friend; Temple Closing

Today was a busy day.  In the morning, and very appropriately, I received, on this Full Moon on the Day of the Moon, my new set of hand-carved Amethyst Runes. I, therefore, decided to plan to consecrate the new Runes this evening in the Day and Hour of the Moon.

Appropriately, the Full Moon is in Aries, a great time for work on powerful new beginnings, as well as in the al-Sharatain Mansion of the Moon.  As Christopher Warnock points out,

The warlike ardor of Aries the Ram, ruled by the planet Mars, is necessary for all beginnings. It provides the impetus to move forward, to overcome inertia and change the status quo. The Mansion is auspicious for beginnings, journeys and for taking medicine, as here the Moon transmits the force and power vital to breaking the hold of illness over the body. Keywords: Divine Mind, primal transmission and the power of creation/destruction, active energy and dynamic force.

As a side note, while Agrippa ascribes Amethyst to Mars in his Three Books of Occult Philosophy and Crowley ascribes it to Jupiter in Liber 777, I tend to side with the folk magical tradition that ascribes Amethyst to the Moon, which seems more consistent with its properties to facilitate reflection, clarify the mind to see into Mysteries and hidden virtues, and so on, as attested in Ancient Greek lore.

With purple also being linked to the Sphere of Yesod, the Sphere of the Moon, in the Queen Scale of the Golden Dawn and also being linked to Saint Cyprian, Amethyst seems to me to be a very appropriate choice for a set of Runes.  With that said, even if we take into account the Mars valences of Amethyst as per Agrippa, the connection is nevertheless auspicious since the Luar Mansion of Al-Sharatain is a strong time for Martian and Aries-like bursts forward with new creative energy and endeavours.

The day flew by with my clinical research course and doing what I could to encourage support for the Native Women’s Shelter of Montreal, helping a woman with directions, and casting a Natal Chart for a friend. I decided that I would do three magical acts of service today as service-based Offerings, since I believe service is not only intrinsically valuable, but pleases the Divine. In addition, I find that Saint Cyprian seems to be far more happy to help with my magical operations when I do acts of service for others as Offerings to him. As a result, I resolved to cast a Natal Chart for my friend Pil., and a Rune and Tarot reading for my friend Nik. who has a big decision to make in relation to whether to begin work in the Palo Mayombe tradition and requested some insight from me and Saint Cyprian on the subject.

As night came, I performed Solomonic ritual bathing using hyssop as per the oldest-known surviving manuscript of the Key of Solomon proper, Sloane 3847, The Clavicle of Solomon revealed by Ptolomy the Grecian, (“And sprinkle thy self with the water coniured one such manner as it is sayd after of water and Isope upon thy face sayinge, &c.”).

As the Hour of the Moon began on this Day of the Moon on a potent Full Moon, I took up my Solomonic Bell and ringing it as per the Hygromanteia, entered my Circle, dressed in my white robe, stole, and carrying my Solomonic Wand. I arranged Saint Cyprian’s Altar with his Statue, which I recently consecrated by Mass, as well as exorcised, and Solomonically consecrated after a 9 day Novena culminating on his Feast Day, when I took him as my Patron. I also had on the Altar, my Solomonic Holy Water, San Cipriano Oil, my Solomonic Bell, my brass ‘Cauldron’ filled with white sand and containing Frankincense, a glass of Red Wine as an Offering, Cyprian’s water glass Offering, an Offering of Church wafers for Cyprian, and the complete set of Amethyst Runes.

I lit a candle as an Offering to the Most High and asked for His blessing and that he send the Spirit of Wisdom and Revelation (Ephesians 1:17) to aid me in this Operation. I sounded my Solomonic Bell to the Four Quarters as per the Key of Solomon’s instructions for the Bell/Trumpet, blessing the Spirits and Angels of each Direction in turn and requesting their aid in the ceremony.  As I did this, I began to feel the presence of Spirits drawing to the Circle, curious as to what I was up to, as tends to happen. I blessed them and asked them to aid in the Ceremony as they could and bound them not to interfere with it adversely by the name of יהוה I then gave formal Offerings to Saint Cyprian of a glass of water, a glass of wine, Church wafers, and Frankincense.

After preliminary prayers, I stated the Intent of the Ceremony and then began the formal Solomonic exorcisms and consecrations of the Runes. While praying over them, I washed each one in turn with Solomonic Holy Water, asperged them with my Aspergillum,  suffumigated them with Frankincense, and anointed them with the Oil of Saint Cyprian while invoking his aid to empower them for use in divination. I then invoked Raphael, Gabriel, Michael, and Uriel and asked them for their aid in consecration and empowering the Runes as well. I had such a feeling of holy joy after their Invocation that my heart felt much at peace and brimming with love for the kind and inestimably powerful Archangels.

I then performed the Rite of the Crook of Saint Cyprian that Cyprian had taught me, adding the goal of the Ceremony into the petition section. This was the first time I’ve applied the Rite in practical magic since I first tried it after Cyprian revealed it and I found it quite powerful. After I performed it, the Crucifix hanging around Cyprian”s neck began to sway as it sometimes does when he’s actively assisting in a ritual.

Thereafter, I proceeded to a series of prayers over the Runes, the OSC’s Canticle of Saint Cyprian, other prayers from the Saint Cyprian Orisons book, and the recitation of a series of Psalms over the Runes to consecrate them as per the Solomonic tradition. I finished the consecration by reciting two of my favourite Surahs from the Holy Qur’an, namely al-Fatiha and al-Adiyat over the Runes. I was amazed at the deep sense of silence that came over the Temple as I finished the Qur’anic recitations. They never cease to amaze me with their power and depth.

I then took up the Runes and asked for Cyprian’s help to use them to perform their first Three Norn reading as a gift to my friend Nik. for guidance in whether or not he should pursue initiation into Palo Mayombe followed by a ten-card Tarot reading on the same subject. Thereafter, I blessed and greeted the Spirits in the Four Quarters with the ringings of the Solomonic Bell, gave the License to Depart, released any Spirits that may have been captured in the ceremony with the blessings of Yeheshuah Yehovashah, and formally closed the Temple.

When I picked up the consecrated Runes, I already began to feel a deep connection to them. They will remain on Cyprian’s Altar for the next 9 days to complete their charging and final consecration phase, and then I will consecrate them by Mass 1-3 times to finalize their preparation.

Mystic Rods of Power: Consecration of a Solomonic Wand

By Frater S.C.F.V.

The Lightning Rod of Magical Power: A Brief Introduction to Wand Lore

As Joseph H. Peterson (2005) notes, Plato, in his Alcibiades (1.122), and his Classical Greek contemporaries saw magic (mageia) as referring to “the Magian lore of Zoroaster.” The baresman (Avestan) or barsom (Phl.) was the prototype to the Graeco-Egyptian singular wand, but unlike the one-piece wands found in the PGM, the baresman was composed of a “bundle of twigs,” traditionally made of sticks cut from the tamarisk tree (Peterson, 2005). Indeed, for the Zoroastrian Magi, the baresman was a ritual tool that enabled the channeling of Divine Power, the execution of divination, and the energetic communication between the material (getig) and spiritual (menog) realms (Peterson, 2005).

Zoroastrian Magi holding a baresman.

Peterson (2005) goes on to explain the Ancient origins and later grimoiric manifestations of the ‘wand principle’ in rich detail, revealing that

“the use of the baresman by the Magi was well known to Greek writers and is mentioned by Strabo and Phoenix of Colophon (280 B.C.), cited in Athenaeus. The magic wand was also known among the Ancient Greeks and Romans. Like the Zoroasrian Magi, the Ancient Roman Flamines or fire-priests, also carried such bundles of twigs in their hands (Modi RCC, 1922, p. 280).

Pliny and Apuleius both attest to their use. Homer (in the Odyssey 11.14ff) and Virgil both describe the archetypical sorceress, Circe, as using a magical wand. The relevant passage in Virgil was noted by Agrippa in his Occult Philosophy Book 1, chapter 41. It is also cited by Eliphas Levi in Key of the Mysteries, part 4, chap 1. Betz’s collection of Greek and Demotic Magical Papyri has examples of spells which include the use of a wand or staff. The spell PGM I.42-195, for example, has the Magician “hold a branch of myrtle … shaking it, [and salute] the goddess” (Betz, p. 5). A sinilar example occurs in PGM II.22, II.65 (Betz p. 13, 14).

Iamblichus (c. A.D. 250-325), one of the more important Neoplatonic philosophers, discussed magic in general in his On the Mysteries. In this work, he mentions the prophetess holding a staff or wand, invoking the divinity (Mysteries of the Egyptians, chapter 7.) Agrippa also cites this passage in OP3.48.

Early manuscripts of magic (grimoires) have many references to the use and importance of the wand in Western magic. There are two similar ritual implements commonly described in magical literature: The staff (Latin baculus or bacculus; Italian bastone; French Le baton, bâton) and the wand (Latin Virga or virgulam; Ital. verga; German Stäbchen; French: La verge;). In French manuscripts, the wand is sometimes called viere, baguette, baguette magique, baguete, or bagette, also translated as rod. The staff is more the size of a walking stick; the wand is smaller and tapered.”

It is worth noting that the Thyrsus of the Eleusinian Mystery Initiates may also be seen as a kind of proto-wand as well as an initiatory badge.  Similarly, the valences of authority and phallic masculine power embodied in the regal Scepter of Kings and Emperors are also encapsulated in the Wand symbolism that later occult traditions would adopt and sympathetically apply.  In his article on “The Magic Wand,” Mr. Peterson (2005) goes on to offer a detailed and fine-pointed analysis of the grimoiric wand traditions, citing specific manuscripts, which I will not reproduce here, but highly recommend studying catefully for the rich gems of esoteric insight it contains.

My research and practical experience have convinced me that the Wand is a powerful implement for Magicians of many different esoteric traditions and an indispensable tool in many of the magical systems grounded in the Late Medieval and Renaissance grimoires.  As a result, in this article, I will proceed to lay out my approach to crafting this powerful tool, to share the fruit of my research on the Characters to be inscribed on the Wand, and finally, to offer the script for the integrative ritual that I used to consecrate my own Wand. Grimoire enthusiasts may be interested to see how this multidimensional ritual incorporates the consecratory formulae embedded in the Key of Solomon, Agrippa’s Three Books of Occult Philosophy, Pseudo-Agrippa’s Fourth Book of Occult Philosophy, the Grand Grimoire, the Grimorium Verum, and the Psalmic Corpus.

From Page to Power: Crafting A Solomonic Wand

When it came time to produce my own Wand, I took to a careful study of the grimoiric Wand literature historical manuscripts in order to ensure that my own tool would be as well-grounded in magical theory, original source material, and subtantive practical methodologies as possible.  The hazel wood for my Wand was generously gifted to me by my friend Shariyf, who had kindly ensured that it was cut in a single stroke at sunrise in the proper Planetary Day and Hour.  Why Hazel, we might wonder, when other texts prescribe Wands carved from different woods? As Joseph H. Peterson (2005) explains,

Multiple sources attest to the use of Hazel for the magic wand, including the Key of Solomon, Weyer, Goetia, Grand Grimoire, and Levi.  According to the Sworn Book of Honorius (Chap CXXXII), the Magician’s wand or staff is made of laurel or hazel. Per Agrippa, Hazel is sacred to Mercury, and also to Jupiter (OP1.26 and OP1.29). According to MC, this is a sacred tree associated with the zodiacal sign of Cancer.  According to the Key of Solomon, Hazel has “some quality referring especially unto the spirits” of Mercury. Grimorium Verum specifies wands of hazel and elder should be used in preparing the parchment.  The Grand Grimoire includes a divining method using a Hazel rod or wand.  According to Bardon, “hazelnut or willow are to be used for a wishing-wand. The wishing-wand is a modification of the magic wand.”

It is interesting to note that although the wood for the Solomonic Wand is widely understood to be required to be to be ‘virgin’ in nature, the precise meaning of the term varies from source to  source.  According to BUD 256, “virgin” means “having no twigs branching off of it;” for Aub 24 and Ad. 10862, “virgin” means “aniculus” (one year-old) or never having borne fruit; finally, for other manuscripts, as Peterson (2005) emphasizes, virgin simply means “not having been used for any other purpose.”  The wood used for my Wand was at the very least “virgin” in the latter sense, and perhaps also in the Aub 24 and Ad. 10862 sense, Shariyf believes, although we were not able to ascertain its exact age.

Encouragingly, however, as soon as I picked up the unconsecrated wood and held it over my consecrated Circle, I immediately felt it humming with power and could clairvoyantly see it glowing with a visible etheric glow around its tip.  By the time I later completed the consecration, it had become very clear to me that the wood was effective enough to meet the grimoiric criteria.  Had it not been, I would have ordered new wood and restarted the entire process. Indeed, in magic, concrete results should always trump subjective opinions and I faithfully applied this principle in this case.

Mystical Emblems of Power: Cryptic Characters of the Solomonic Wand

To begin the process of empowering the Wand, in the Hour of Mercury, I painted it with consecrated white paint mixed with a small amount of consecrated Solomonic Holy Water blended with Holy Water taken from a Cathedral.  I placed the Wand to dry in the midst of my consecrated Circle, where it could begin to charge through sympathetic resonance.  It is worth noting that my Circle was designed as a combination of both the Lemegetonic evocation Circle and the Key of Solomon’s Consecration Circle, and thus serves both functions. Those interested in learning more about the design and construction of this Circle can kindly see my article “Crafting a Solomonic Circle” for more detailed information.

It is noteworthy that even the simple the process of painting the Hazel wood white was conducted as a ceremony in its own right.  During this ritual phase, I burned Offerings of Incense to the Most High and the Angels to be invoked to consecrate the Wand during the Hour of Mercurg, prayed and chanted, and attempted to begin to attune myself to the incipient Tool of the Art as it began its process of ceremonial enspiritment.

The next stage was to inscribe the Wand with the appropriate Characters on the Day and Hour of Mercury while the Moon was waxing.  This step naturally raises the question of precisely which Characters we are to inscribe.  As I had learned while researching my Circle and consulting other manuscripts, the Mathers editions of the Solomonic texts are notoriously filled with distortions and errors.  As a result, I opted to consult my erudite friend Andy Foster about his own manuscript research on the Wand in order to obtain a richer picture of the material.  In our discussion, Andy kindly shared the following comparative chart, which he has graciously given me permission to share here:

After carefully comparing each Character in sequence, I arrived at my own final set of Sigils, which is a kind of abstraction across the best manuscript sources we have within the Key of Solomon tradition.  In this process, I also factored in the Characters from the Hazel Wand of the Grimorium Verum of Joseph H. Peterson (2007), which are nearly identical to the Clavicula Salomonis’ Hazel Wand Sigils.  The resulting final Character set that emerged from my research is as follows:

In the Day and Hour of Mercury during a Waxing Moon, I used consecrated gold ink to draw the Characters onto the Wand and then proceeded to suffumigate the Wand with consecrated Frankincense, move it through the smoke of consecrated Fire, Sprinkle it with consecrated Holy Water via a Solomonic Aspergillum of Art, and finally, anoint it with consecrated Holy Oil.

In the process, I used an integrative ritual script drawn from a number of sources, namely, the Key of Solomon itself, Agrippa’s Three Books of Occult Philosophy, Pseudo-Agrippa’s Fourth Book of Occult Philosophy, the Wand consecration formula given in the Grand Grimoire, the Grimorium Verum‘s Hazel Wand formula, and a series of Psalms, which I sung over the Wand to complete the process.  I further consecrated the Wand by means of a vibratory auditory formula by ringing my Solomonic Bell of Art over it in each of the Four Directions while doing invocations of the Divine, following Agrippa’s instructions on using a golden Bell as a consecration tool — kindly see my article on the “Bells and Trumpets of Solomon” for more detailed information on this theory and practice.

After completing the ritual, I wrapped the Wand in consecrated Solomonic linen inscribed with the proper Sigils and Names according to Book II of the Key of Solomon.  The result of all of this meticulous research and ritual work seems to me to be an incredibly powerful Tool of Art.  The consecrated Wand seems to positively glow and hum with spiritual force — simply holding it in the hand places the mind’s cognitive and affective states into a calming and elevating frame of being.  Indeed, for several hours after finishing the consecration ritual, I felt incredibly elevated, peaceful, joyous, and as if my heart were overflowing with spiritual love in a kind of Agrippan “frensie of Venus.” To close this article, I will share the ceremonial script for my Solomonic Wand consecration ritual in case my fellow practitioners might find it helpful.

Solomonic Consecration of the Wand of Art: Ritual Script Integrating the Consecrational Formulae of Agrippa’s Three Books of Occult Philosophy, the Fourth Book of Occult Philosophy, the Key of Solomon, the Grimoirium Verum, and the Grand Grimoire

To begin, if you wish to do so, paint the Wand with consecrated white Ink mixed with a few drops of consecrated Holy Water in the Hour of Mercury; otherwise, skip this step and proceed to the next.

In the Day and Hour of Mercury, when the Moon is Waxing, sound the Solomonic Bell of Art three times outside the Circle.  Then enter the Circle, and ring the Bell or Trumpet three times in the East, three times in the South, three times in the West, and three final times in the North. If you do not use a Bell or Trumpet of Art, simply proceed to the next step.

Standing in the center of the Circle, inscribe on the Wand the following Characters in consecrated Ink — I used a consecrated gold Paint Marker:

Exorcise the Wand by holding your hand over it and reciting the following Exorcism inspired by the formulae predented in the Key of Solomon and Agrippa’s Third Book of Occult Philosophy:

I exorcise thee, O creature of Woods and Wands, by Him who hath created thee and grown thee from the Earth like the Trees of Life and of Knowledge — Etz ha-daʿat tov wa-ra — that didst grow in the greenery of Eden, like the Wood on which was crucified Christ Yeshua, even like unto the Cedars of Lebanon that fed the fires of Sacrifice and fueled the mighty Solomon in the Building of the Temple, that thou uncover all the deceits of the enemy, and that thou cast out from thee all the impurities and uncleannesses of the hostile spirits of the World of Phantasm, so that they may harm me not, through the virtue of God Almighty who liveth and reigneth unto the Ages of the Ages. Amen.

**

Then recite the following Psalmic Prayer invoking the purifying formula from Psalm 51:

Purge this Wand, O Lord, and it shall be Clean;
Wash it, and it shall be white as snow. Amen.

Sprinkle the Wand with Holy water three times using the Aspergillum of Art and pray the following prayer from the Key of Solomon and the Grimoirium Verum over it:

ADONAI, most Holy, EL, most Strong, deign to bless and to consecrate this Wand that it may obtain the necessary virtue, through thee, O most Holy ADONAI, whose kingdom endureth unto the Ages of the Ages. Amen.

Suffumigate the wand three times with consecrated Holy Incense (e.g. Frankincense), anoint the Wand with crosses traced by your finger in Solomonic Holy Oil, then recite this modified conjuration from the Key of Solomon over it:

I conjure thee, O wand, by these names, ABRAHACH, ABRACH, ABRACADABRA, YOD HE VAU HE, that thou might serve me for a strength and defence in all magical operations, against all mine enemies, visible and invisible, and an olive branch of lovingkindness unto all mine friends.

I conjure thee anew by the holy and indivisible name of EL strong and wonderful, by the name SHADDAI Almighty; and by these Names QADOSCH, QADOSCH, QADOSCH, ADONAI, ELOHIM TZABAOTH, EMANUEL, YESHUA, YOD HE VAU HE, the First and the Last, Wisdom and Way, Life and Truth, Chief and Speech, Word and Splendour, Light and Sun, Fountain and Glory, the Stone of the Wise, Virtue and Shepherd, Priest and Messiach Immortal; by these Names then, and by the other Names, I conjure thee, O Wand, that thou servest me for a protection in all adversities and servant in the accomplishing of all Works in accordance with Will, Shem Yeshuah, Amen.

Again, pass the Wand through the suffumigating Incense Smoke and recite this expanded prayer from the Key of Solomon:

I Invoke thee, O Holy Spirits and Angels and Names of the Most High, that thee investeth this Wand with Holy and Magical Virtue, that it may prove a faithful Friend, Aid, and Succor in all Operations of the Art in which it is used and inspire the friendship and obedience of Spirits in whose Presence it is Used.

To this end, in great love and respect, and with this Offering of Holy Incense to the Honour of thy Names, I invoke the Aid and blessings of MORBALIA, MUSALIA, DAPHALIA, ONOMALIA, LITARISIA, GOLDAFARIA, DEDULSARIA, GEHUCULARIA, GEMINARIA, GEGROFARIA, CEDACH, GITACH, GODICH, ROGIL, MUSIL, GRASSIL, TANCRI, PUERI, GODU, AUGNOT, ASCHAROT, TZABAOTH, ADONAI, AGLA, ON, EL, TETRAGRAMMATON, SEDIM, ANESERON, EL, ANAPHAXETON, SIGILATON, PRIMEUMATON. Amen.

Anoint the Wand with Holy Water and Oil once more and pray this prayer from the Grand Grimoire over it:

I beseech you, O great ADONAY, ELOHIM, and YEHOVA to be favorable and to give this rod the strength of Jacob and the virtue of Moses and that of the great Joshua; and I beseech you, O great ADONAY, ELOHIM, and YEHOVA to enclose in this rod all the power of Samson, the righteous rage of Emmanuel and the Thunderbolt of ZARIATNATMICK who will avenge man’s affronts on the day of Judgement. Amen!

Holding one hand over the Wand, proceed to pray over it the following Psalms:

• [Ps3=KJV3] Domine quid multiplicati sunt (Lord, how are they increased that trouble me)

Psalm 3

A psalm by David when he fled from his son Absalom.

• ¹ O Yahweh, look how my enemies have increased!
  Many are attacking me.
  ² Many are saying about me,
  “Even with Elohim on his side,
  he won’t be victorious.” Selah
• ³ But you, O Yahweh, are a Magenthat surrounds me.
  You are my glory.
  You hold my head high.
• ⁴ I call aloud to Yahweh,
  and he answers me from his holy mountain. Selah
  ⁵ I lie down and sleep.
  I wake up again because Yahweh continues to support me.
  ⁶ I am not afraid of the tens of thousands
  who have taken positions against me on all sides.
• ⁷ Arise, O Yahweh!
  Save me, O my Elohim!
  You have slapped all my enemies in the face.
  You have smashed the teeth of wicked people.
  ⁸         Victory belongs to Yahweh!
  May your blessing rest on your people. Selah

• [Ps7=KJV7] Domine Deus meus in te speravi (O Lord my God, in thee do I put my trust)⁴

Psalm 7

A shiggaion by David; he sang it to Yahweh about the slanderous words of Cush, a descendant of Benjamin.

¹ O Yahweh my Elohim, I have taken refuge in you.
Save me, and rescue me from all who are pursuing me.
²         Like a lion they will tear me to pieces
and drag me off with no one to rescue me.

³ O Yahweh my Elohim,
if I have done this—
if my hands are stained with injustice,
⁴         if I have paid back my friend with evil
or rescued someone who has no reason to attack me—

⁵ then let the enemy chase me and catch me.
Let him trample my life into the ground.
Let him lay my honor in the dust. Selah

⁶ Arise in anger, O Yahweh.
Stand up against the fury of my attackers.
Wake up, my God.
You have already pronounced judgment.
⁷         Let an assembly of people gather around you.
Take your seat high above them.
⁸ Yahweh judges the people of the world.
Judge me, O Yahweh,
according to my righteousness,
according to my integrity.

⁹ Let the evil within wicked people come to an end,
but make the righteous person secure,
O righteous Elohim who examines thoughts and emotions.
¹⁰ My Magen is Elohim above,
who saves those whose motives are decent.

¹¹ Elohim is a fair Shophet,
an El who is angered by injustice every day.
¹² If a person does not change, Elohim sharpens his sword.
By bending his bow, he makes it ready to shoot.
¹³ He prepares his deadly weapons
and turns them into flaming arrows.
¹⁴ See how that person conceives evil,
is pregnant with harm,
and gives birth to lies.
¹⁵ He digs a pit and shovels it out.
Then he falls into the hole that he made for others.
¹⁶ His mischief lands back on his own head.
His violence comes down on top of him.

¹⁷ I will give thanks to Yahweh for his righteousness.
I will make music to praise the name of Yahweh Elyon.

• [Ps9=KJV9+KJV10] Confitebor tibi Domine in toto corde meo (I will praise thee, O Lord, with my whole heart)⁵

Psalm 9

For the choir director; according to muth labben; a Psalm by David.

¹ I will give you thanks, O Yahweh, with all my heart.
I will tell about all the miracles you have done.
² I will find joy and be glad about you.
I will make music to praise your name, O Elyon.

³ When my enemies retreat, they will stumble and die in your presence.
⁴ You have defended my just cause:
You sat down on your throne as a fair judge.
⁵         You condemned nations.
You destroyed wicked people.
You wiped out their names forever and ever.
⁶ The enemy is finished—in ruins forever.
You have uprooted their cities.
Even the memory of them has faded.

⁷ Yet, Yahweh is enthroned forever.
He has set up his throne for judgment.
⁸ He alone judges the world with righteousness.
He judges its people fairly.
⁹ Yahweh is a stronghold for the oppressed,
a stronghold in times of trouble.
¹⁰ Those who know your name trust you, O Yahweh,
because you have never deserted those who seek your help.

¹¹ Make music to praise Yahweh, who is enthroned in Zion.
Announce to the nations what he has done.
¹² The one who avenges murder has remembered oppressed people.
He has never forgotten their cries.
¹³ Have pity on me, O Yahweh.
Look at what I suffer because of those who hate me.
You take me away from the gates of death
¹⁴ so that I may recite your praises one by one
in the gates of Zion
and find joy in your salvation.

¹⁵ The nations have sunk into the pit they have made.
Their feet are caught in the net they have hidden to trap others.
¹⁶ Yahweh is known by the judgment he has carried out.
The wicked person is trapped
by the work of his own hands. Higgaion Selah
¹⁷ Wicked people, all the nations who forget Elohim,
will return to the grave.
¹⁸ Needy people will not always be forgotten.
Nor will the hope of oppressed people be lost forever.
¹⁹ Arise, O Yahweh.
Do not let mortals gain any power.
Let the nations be judged in your presence.
²⁰ Strike them with terror, O Yahweh.
Let the nations know that they are only mortal. Selah

• [Ps41=KJV42] Quemadmodum desiderat Cervus ad (As the hart panteth after the water brooks)

Psalm 42

For the choir director; a maskil by Korah’s descendants.

¹ As a deer longs for flowing streams,
so my soul longs for you, O Elohim.
² My soul thirsts for Elohim, for El Chay.
When may I come to see Elohim’s face?
³ My tears are my food day and night.
People ask me all day long, “Where is your Elohim?”
⁴ I will remember these things as I pour out my soul:
how I used to walk with the crowd
and lead it in a procession to Elohim’s house.
I sang songs of joy and thanksgiving
while crowds of people celebrated a festival.

⁵ Why are you discouraged, my soul?
Why are you so restless?
Put your hope in Elohim,
because I will still praise him.
He is my savior and my Elohim.

⁶ My soul is discouraged.
That is why I will remember you
in the land of Jordan, on the peaks of Hermon, on Mount Mizar.
⁷ One deep sea calls to another at the roar of your waterspouts.
All the whitecaps on your waves have swept over me.
⁸ Yahweh commands his mercy during the day,
and at night his song is with me—
a prayer to the El of my life.
⁹             I will ask Elohim, my rock,
“Why have you forgotten me?
Why must I walk around in mourning
while the enemy oppresses me?”
¹⁰ With a shattering blow to my bones,
my enemies taunt me.
They ask me all day long, “Where is your Elohim?”

¹¹ Why are you discouraged, my soul?
Why are you so restless?
Put your hope in Elohim,
because I will still praise him.
He is my savior and my Elohim.

• [Ps59=KJV60] Deus reppulisti nos et destruxisti nos (O God, thou hast cast us off, thou hast scattered us)

Psalm 60

For the choir director; according to shushan eduth; a miktam by David; for teaching. When David fought Aram Naharaim and Aram Zobah, and when Joab came back and killed 12,000 men from Edom in the Dead Sea region.

¹ O Elohim, you have rejected us.
You have broken down our defenses.
You have been angry.
Restore us!
² You made the land quake.
You split it wide open.
Heal the cracks in it
because it is falling apart.
³ You have made your people experience hardships.
You have given us wine that makes us stagger.
⁴ Yet, you have raised a flag for those who fear you
so that they can rally to it
when attacked by bows and arrows. Selah
⁵ Save us with your powerful hand, and answer us
so that those who are dear to you may be rescued.

⁶ Elohim has promised the following through his holiness:
“I will triumph!
I will divide Shechem.
I will measure the valley of Succoth.
⁷         Gilead is mine.
Manasseh is mine.
Ephraim is the helmet on my head.
Judah is my scepter.
⁸         Moab is my washtub.
I will throw my shoe over Edom.
I will shout in triumph over Philistia.”

⁹ Who will bring me into the fortified city?
Who will lead me to Edom?
¹⁰ Isn’t it you, O Elohim, who rejected us?
Isn’t it you, O Elohim, who refused to accompany our armies?

¹¹ Give us help against the enemy
because human assistance is worthless.
¹² With Elohim we will display great strength.
He will trample our enemies.

• [Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness)

Psalm 51

For the choir director; a psalm by David when the prophet Nathan came to him after David’s adultery with Bathsheba.

¹ Have mercy on me, O Elohim, in keeping with your lovingkindness.
In keeping with your unlimited compassion, wipe out my rebellious acts.
² Wash me thoroughly from my guilt,
and cleanse me from my sin.
³         I admit that I am rebellious.
My sin is always in front of me.
⁴ I have sinned against you, especially you.
I have done what you consider evil.
So you hand down justice when you speak,
and you are blameless when you judge.

⁵ Indeed, I was born guilty.
I was a sinner when my mother conceived me.
⁶ Yet, you desire truth and sincerity.^[a]
Deep down inside me you teach me wisdom.
⁷ Purify me from sin with hyssop, and I will be clean.
Wash me, and I will be whiter than snow.
⁸ Let me hear sounds of joy and gladness.
Let the bones that you have broken dance.
⁹ Hide your face from my sins,
and wipe out all that I have done wrong.

¹⁰ Create a clean heart in me, O Elohim,
and renew a faithful spirit within me.
¹¹ Do not force me away from your presence,
and do not take Ruach Qodesh from me.
¹² Restore the joy of your salvation to me,
and provide me with a spirit of willing obedience.

¹³ Then I will teach your ways to those who are rebellious,
and sinners will return to you.
¹⁴ Rescue me from the guilt of murder,
O Elohim, my savior.
Let my tongue sing joyfully about your righteousness!
¹⁵ O Adonay, open my lips,
and my mouth will tell about your praise.
¹⁶ You are not happy with any sacrifice.
Otherwise, I would offer one to you.
You are not pleased with burnt offerings.
¹⁷ The sacrifice pleasing to Elohim is a broken spirit.
O Elohim, you do not despise a broken and sorrowful heart.
¹⁸ Favor Zion with your goodness.
Rebuild the walls of Jerusalem.
¹⁹ Then you will be pleased with sacrifices offered in the right spirit—
with burnt offerings and whole burnt offerings.
Young bulls will be offered on your altar.

• [Ps129=KJV130] De profundis clamavi ad te Domine (Out of the depths have I cried unto thee, O Lord)

Psalm 130

A song for going up to worship.

¹ O Yahweh, out of the depths I call to you.
² O Adonay, hear my voice.
Let your ears be open to my pleas for mercy.
³ O Yahweh, who would be able to stand
if you kept a record of sins?
⁴ But with you there is forgiveness
so that you can be feared.
⁵ I wait for Yahweh, my soul waits,
and with hope I wait for his word.
⁶ My soul waits for Adonay
more than those who watch for the morning,
more than those who watch for the morning.
⁷ O Israel, put your hope in Yahweh,
because with Yahweh there is mercy
and with him there is unlimited forgiveness.
⁸             He will rescue Israel from all its sins.

Having again perfumed with consecrated incense, anointing with Holy Oil, and sprinkling Holy Water, pray:

DANI, LUMECH, AGALMATUROD, GEDIEL, PANI, CANELOAS, MEROD, LAMIDOC, BALDOC, ANERETON, METRATON, TUANCIA, COMPENDON, LAMEDON, CEDRION, ON, MYTRION, ANTON, SYON, SPISSON, LUPRATON, GION, GIMON, GERSON, AGLA, AGLAY, AGLAOD, AGLADIAMERON, Angels most Holy, be present as guards unto this instrument. Amen.

Sound the Solomonic Bell over the covered Wand a final three times and say:

Tetelestai! It is finished. 

Wrap the Wand in consecrated linen or silk and place it in safe place until it is needed for the Operations of the Art.

Finally, close the Circle by sounding the Bell of Art three times in the East, three times in the North, three times in the West, and three times in the South.

Knock three times on the Altar and say:

I now declare this Temple duly closed. 

References

Foster, Andy. (2018). Comparative Table of Wand Characters From Grimoiric Manuscripts. Shared privately.

Peterson, J. H. (2018). The Key of Solomon the King. Esoteric Archives. Accessed August 15, 2018 from http://www.esotericarchives.com/solomon/ksol2.htm

Peterson, J. H. (2007). The Grimorium Verum. La Vergne: Lightning Source Inc.

Peterson, J. H. (2005). The Magic Wand. Esoteric Archives. Accessed August 15, 2018 from http://esotericarchives.com/wands/index.html

Plato. Alcibiades. (1997). Plato: Complete Works. Ed. by John M. Cooper. Indianapolis, IN: Hackett Publishing Inc.

The Grand Grimoire (1821). Grimoire Encyclopaedia. Accessed August 15, 2018 from https://www.grimoire.org/grimoire/grand-grimoire/

 

 

The Bells and Trumpets of Solomon: Resounding Instruments of the Solomonic Grimoires

By Adam J. Pearson

Introduction: Ancient Origins of Horns, Trumpets, and Bells

The roots of ceremonial bells, horns, and trumpets stretch far into the distant reaches of prehistory.  According to Hyunjong (2009, p.27), the world’s oldest known musical instrument is a bone flute that was found at a Neanderthal habitation site in Slovenia.  This early flute was fashioned between 82,000 and 43,000 years ago from the bone of a cave bear (Hyunjong, 2009).  Like the bone flute, the first blowing horns and ‘trumpets’ were also crafted from parts of hunted animals, such as animal  horns (Warner et al., 2013).  Paralleling the horn and trumpet traditions, the earliest archaeological evidence of bells uncovered thus far dates to the 3rd millennium B.C.E. in the Yangshao culture of Neolithic China; these most ancient of all human bells were fashioned from clay pottery before bronze bells emerged with the advances of the Bronze Age (Reinhart, 2015).

Although contemporary bells and trumpets may seem vastly different from one another in both sound and structure, their earliest forms were strikingly similar.  Not only were they both musical instruments of staggering antiquity, but they were shared structural similarities; both bells and trumpets featured flared-out bottoms that amplified sounds produced either by striking, in the case of bells, or blowing vibrations, for trumpets,  through their resonant cavities.  Scholars of archaeoacoustics and music archaeology have identified independent traditions surrounding the crafting and uses of bells and trumpets in cultures on nearly every continent (Reinhart, 2015).  From the Bronze Age onward, however, these traditions largely developed in parallel, although sometimes intercepting and inter-influencing streams, whose unfoldings were shaped by the cultural contexts of the early artisans who drove their development (Montagu, 2014).

This article explores a fascinating case of dovetailing bell and trumpet traditions in the ritual history of musical instruments, namely, the interwoven traditions of Bells and Trumpets of Art within Western ceremonial magic.  The article’s first foray into the realm of sonorous Solomonic tools begins by describing the materials, crafting procedures, ritual uses, and potential mythic origins of the Trumpet of Art that is employed in the Key of Solomon grimoire (Latin: Clavicula Salomonis).  It then juxtaposes the Claviculan Trumpet of Art with the Bell of Art from the Key of Solomon‘s central source text, the Byzantine Greek Hygromanteia (Greek: Ὑγρομαντεία).  In the process, I will attempt to demonstrate that although the Trumpet of Art is able to perform the functions previously served by the evocatory Bell of the Greek Hygromanteia, it also reflects the influence of a distinct and separate tradition that traces its roots back to the Ancient Hebrew trumpet or ḥatzotzrah (חצוצרה‎) and blowing horn or shofar (שופר‎) used in the Hebrew Tanach.

Thereafter, the article broadens its focus to examine the resonant connections between the Bell or Trumpet of Art and some of the reflections on ritual bells and trumpets that are contained in the writings of Heinrich Cornelius Agrippa, John Dee, the pseudo-“Dee” of the Tuba Veneris, and Girardius, the mysterious author of the 18th century grimoire, Parvi Lucii Libellus de Mirabilibus Naturae Arcanis, 1730.  Finally, I close with a brief discussion of the use and fashioning of my own personal Solomonic Bell of Art, which integrates the Hygromanteian Bell with the characters and Names of the Trumpet of Art and consecration methods from the Key.

A Yemenite Jew blows a Hebrew blowing horn or shofar (שופר‎) near the Old City Western Wall in Jerusalem. Photography by David Silverman.

Convoking the Spirits with Sonorous Blasts: The Key of Solomon’s Trumpet of Art

To begin, the connection between trumpets and the original King Solomon mythos that would exert a striking difference on the much later Key of Solomon grimoire has foundations in the Hebrew Tanach that are as strong as those of the Temple of Solomon itself.  Indeed, verses 31 to 35 in 1 Kings 1 describe how David required a trumpet to be sounded to announce the successorship and ritual crowning of his son, the great Solomon himself.  As the text explains,

³² King David said, “Call in Zadok the priest, Nathan the prophet and Benaiah son of Jehoiada.” When they came before the king, ³³ he said to them: “Take your lord’s servants with you and have Solomon my son mount my own mule and take him down to Gihon. ³⁴ There have Zadok the priest and Nathan the prophet anoint him king over Israel. Blow the trumpet and shout, ‘Long live King Solomon!’ ³⁵ Then you are to go up with him, and he is to come and sit on my throne and reign in my place. I have appointed him ruler over Israel and Judah” (NIV, 1 Kings 1:31-35)

Thus, the blast of a trumpet was linked, from its earliest days, to the rich mythos that developed around King Solomon from its earliest Tanachic roots and the reverberations of this original trumpet blast would much later be felt throughout text of the Clavicula Salomonis or Key of Solomon the King.  In Chapter VII of the second Book of the Clavicula Salomonis, the Master of the Art is instructed to construct a “Trumpet of Art,” with which to “convoke” spirits to the ceremonial Circle in which the Master stands, and prepare them “to obey” the Operator’s commands (Peterson, 2004).

Fascinatingly, as Joseph H. Peterson (2004) explains, the Key‘s Trumpet was to be fashioned from “new wood.”  The choice of wood as a material for the body of the Trumpet is itself interesting since it deviates from the preferred materials for similar instruments in the period.  Unlike the Key‘s wooden Trumpet, the majority of blowing horns and trumpets from Antiquity through the Medieval and Renaissance periods were fashioned from animal horns (e.g. Ram or Ox), shells (such as conch as in the Maltan bronja), or metals (e.g. the bronze Roman cornu or buccina or the Scandinavian lurer) (Warner et al., 2013).

In addition, the use of “new” seems to suggest that the wood from which the Trumpet is made should be drawn from a “virgin” branch that never bore fruit, berries, or nuts, that is, wood under a single year’s growth, as in the case of the Key‘s instructions for the Wand of Art in Book II, Chapter 8 (Peterson, 2004).  Unlike in the case of the Wand, no instructions are given for astrologically timing the cutting of the wood for the Trumpet. In all likelihood, however, assuming a parallel ritual rationale to that of the Wand, the wood for the Trumpet would likely be “cut from the tree at a single stroke, on the day of Mercury, at sunrise,” with the characters and Names written during the Hour of Mercury, following the method for the construction of the Solomonic Wand (Peterson, 2004).

On one side of the Trumpet, the Key instructs the ceremonial Operator to use the consecrated “Pen and Ink of the Art” to write “these Names of God, ELOHIM GIBOR” (אלהים גבור) and “ELOHIM TZABAOTH” (אלהים צבאות) (Peterson, 2004). On the other side, specific “Characters” are to be inscribed, which Joseph H. Peterson (2004) presents as follows based on folio 120r of the Additional 10862 manuscript:

Happily for contemporary Solomonic practitioners, the Divine Names that the Key requires to be inscribed on the Trumpet are fairly consistent across manuscripts.  As Peterson (2004) notes, Aubrey 24 calls for the Latin “Deus Exercituum” (God of Armies), which approximates the Hebrew “Elohim Tzabaoth” (אלהים צבאות), while the French manuscript Lansdown 1202 requires “ces noms de Dieu Elohim Gibor, Dieu des Armées,” and the Italian Kings 288 manuscript has the Magician write “Elohyn Gibor.”  Interestingly, while most of the manuscripts only designate between a few lines to the construction, use, and significance of the Trumpet, Aubrey 24 devotes an entire chapter to the subject.

In addition, the practical instructions for the ceremonial use of the the Trumpet of Art are clearly delineated in the text.  In Book II, Chapter VII, the Key of Solomon explains that:

“Having entered into the circle to perform the experiment, he should sound his trumpet towards the four quarters of the Universe, first towards the East, then towards the South, then towards the West, and lastly towards the North. Then let him say:—

“Hear ye, O spirit N, I command you. Hear ye, and be ye ready, in whatever part of the Universe ye may be, to obey the voice of God, the Mighty One, and the names of the Creator. We let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands.”

This being done let the master complete his work, renew the circle, and make the incensements and fumigations” (Peterson, 2004, Bk. II, Chap. 7).

Thus, the purpose of the Key of Solomon‘s Trumpet of Art is at once to prepare the spirits to be convoked and commanded and to ceremonially position the Master of Art within the Solomonic Circle in the center of the four cardinal directions.  This directional centering of the Magician at the symbolic hub of the universe is not only demarcated by the structure of the Circle itself, which is aligned to the four cardinal directions, but also  ritually reinforced by sequentially sounding the Trumpet of Art towards each of these same directions.  In this process, the Operator begins in the East in the direction of the rise of light from the dawning Sun and proceeds clockwise–or, prior to the invention of clocks, deisial (Gaelic) or dexter (Latin) both meaning “towards the right” or “South” from the East–through the other directions from South to West to North.

As researchers and practitioners of the Key of Solomon such as Aaron Leitch (2009) have long noted, many of the Key of Solomon‘s grimoiric methods are modeled after the instructions given to Moses and Aaron in the Tanachic Books of Leviticus, Exodus, and Numbers as well as the Psalms or Tehillim.  For instance, the use of hyssop in the ritual bath in the Key of Solomon has its roots in the Biblical symbolism of hyssop as a purifying and consecrating herb within Hebrews 9:19, Leviticus 14:4-7, and most significantly, Numbers 19:6, where it is used to prepare the “water of purification” itself.

Similarly, the modus operandi of the Key‘s Solomonic Trumpet of Art can also be traced to a very specific passage in the Hebrew Tanach, namely, Numbers 10:1-7.  In these verses, God tells Moses to “make two trumpets of hammered silver, and use them for calling the community together and for having the camps set out” (NIV, Numbers 10:1).  These trumpets or ḥatzotzrah (חצוצרה‎)–which are not to be confused with shofar (שופר‎), another word used in the Tanach, which means ‘horn’ and refers to a distinct instrument–are to be sounded to call and assemble the Hebrew Tribes camped in each of the four cardinal directions of the Israelites’ camp.  As the text explains,

^“5 When a trumpet blast is sounded, the tribes camping on the East are to set out. ⁶ At the sounding of a second blast, the camps on the South are to set out. The blast will be the signal for setting out. ⁷ To gather the assembly, blow the trumpets, but not with the signal for setting out” (Numbers 10:5-7)

Thus, when blowing the Trumpet of Art, the Key of Solomon‘s Operator follows in the footsteps of Moses, by calling to the spirits to attend to his commands in each of the directions proceeding clockwise/deisial/dexter from East to South as Moses did with his silver trumpet.  Similarly, just as Moses was told to use his trumpet to “gather the assembly” or convoke the Hebrew Tribes or prepare them to “set out,” so does the Solomonic Magician use the Trumpet of Art to prepare the spirits to “set out” and then convoke or assemble around the Circle. Thus, the Trumpet of Art has ancient Tanachic roots that long precede the much later date of the composition of the Key of Solomon.

Moreover, the Clavis Salomonis’ Trumpet is contextually grounded in a much broader series of Biblical traditions beyond those already mentioned.  Aside from the aforementioned uses of the ḥatzotzrah (חצוצרה‎) and shofar (שופר‎) to proclaim the crowning of King Solomon (1 Kings 1:31-35), and call, assemble, and mobilize individuals (Numbers 10:5-7), the Biblical texts also describe these tools as instruments used to signal the presence of the Divine as God does to Moses with “a thick cloud over [Sinai], and a very loud trumpet blast” (Exodus 19:16), declare the commencement of festivals (Leviticus 23:23), topple the walls of Jericho when played by “seven priests” in “front of the Ark of the Covenant” (Joshua 6:4-5 and see also Agrippa’s (2000) Second Book of Occult Philosophy, Chapter 10), announce different phases of the Apocalypse when Seven Trumpets are sequentially sounded by the “Seven Angels who stand before God” (Revelation 8:2 and also referred to by Agrippa (2000) in Book II, Chapter 10), and praise God within the Temple orchestra itself as described in Psalm 150:3 (“Praise him with the sounding of the trumpet!”).

Very interestingly for the present study, this same Psalm 150, which describes the use of ḥatzotzrah (חצוצרה‎) and shofar (שופר‎) to praise YHVH (יהוה) also describes the use of cymbals to the same end, enjoining Israel to ^“praise Him with the clash of resounding cymbals” (Psalm 150:3-5).  Cymbals, of course, are round metallic instruments that are sounded by striking, and, in these ways, are very closely related to bells (Braun & Braun, 2002).

Furthermore, it is very appropriate for the discussion of bells to come that bell-like cymbals are played alongside trumpets on many different occasions in the Tanach.  We read, for instance, that “David and all the Israelites were celebrating with all their might before God, with songs and with harps, lyres, timbrels, cymbals and trumpets” (1 Chronicles 13:8), that both instruments were used to dedicate the Wall of Jerusalem (Nehemiah 12:27), that “Heman and Jeduthun were responsible for the sounding of the trumpets and cymbals and for the playing of the other instruments for sacred song” (1 Chronicles 16:42), and that “when the builders laid the foundation of the Temple of the Lord, the priests in their vestments and with trumpets, and the Levites (the sons of Asaph) with cymbals, took their places to praise the Lord, as prescribed by David” (Ezra 3:10).

Thus, within the Tanachic lore of the Israelites to which the Key of Solomon would later mythically hearken back and symbolically align itself, bell-like cymbals and trumpets were repeatedly sounded in unison and the traditions that evolved around these ritual tools largely dovetailed together.  How appropriate it is, therefore, that the Greek Byzantine Hygromanteia–which is, as Dr. Stephen Skinner (2013) demonstrated, the primary source text of the Key of Solomon itself–should provide a parallel tradition to that of the Trumpet of Art, in the form of a mysterious evocatory Bell.

Ringing Open the Gateway: The Hygromanteian Bell of Art

Those who approach the Greek Byzantine Hygromanteia after first studying the Key of Solomon and learning to work its system using the Solomonic Trumpet may be surprised to discover that there is no Trumpet of Art in the Clavicula’s older source text.  Indeed, in the entirety of the Hygromanteia, there are only two occurrences of the word “Trumpet.” Moreover, in both cases, the word is used, not to refer to a tool to be made by the Magician, but rather to reference the Angelic Trumpet “that shall be sounded” on the Day of Judgment (Marathakis, 2011, p. 335).

The first of these twin trumpet references occurs in the Conjuration of “Asmodaes,” in which the Magician addresses the spirit by telling it that

“I conjure you by the Trumpet that shall be sounded, calling for the Second Coming” (Marathakis, 2011, p. 335).

In a similar fashion, the second and final trumpet reference in the Hygromanteia occurs in yet another conjuration, in which the Master is instructed to command the spirit

“by the trumpet that the Angel of Resurrection shall sound” (Marathakis. 2011, p. 173).

Therefore, while references to trumpets in the Hygromanteia are purely symbolic in nature and are used to add power to the conjurations,  the Hygromanteian magical arsenal does not include a physical Trumpet of Art in the style of the Clavicula.  Where the absence of one kind of  one kind of sonorous Solomonic tool in the text is glaringly evident, however, the presence of another is equally so. This second resounding tool of Solomon is the Hygromanteian Bell of Art.

Interestingly enough, this author’s first indication that there might be a Solomonic Bell tradition with a historical precedent in the Hygromanteia came, not from the Hygromanteia itself, but from Joseph H. Peterson’s (2004) insightful notes on manuscript variations in the later Key of Solomon. In Chapter IX, “Of the formation of the Circle,” in his edition of the Clavicula’ Salomonis, the Magician is instructed to

“enter within the circle and carefully close the openings left in the same, and let him again warn his disciples, and take the Trumpet¹³ of Art prepared as is said in the chapter concerning the same, and let him incense the Circle towards the four quarters of the Universe.

After this let the magus commence his incantations, having placed the Knife¹⁴ upright in the ground at his feet. Having sounded the Trumpet¹⁵ towards the East as before taught let him invoke the spirits, and if need he conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart.”

In form and content, this section seems reminiscent of the prior passages concerning the Trumpet of Art which have already been discussed.  However, examining Peterson’s (2004) footnotes 13 and 15, reveals a fascinating point.  Although other manuscripts of the Key of Solomon such as Kings 288 and Aubrey 24 read “Trumpet” here, Sloane 3847 does not.  In place of “Trumpet,” and very interestingly for the purposes of this study, the Sloane 3847 version, which is entitled The Worke of Salomon the Wise Called His Clavicle Revealed by King Ptolomeus Ye Grecian reads “Bell” and instructs the Master to “let the Bell be [rung] toward the East” (“Ptolomeus,” 1999).

In addition, the same manuscript later tells the Operator to ring the Bell in the four cardinal directions from within the Circle. As the text reads, the Master shall have a bell, and ring it “4 times toward the 4 partes of the world, with 4 pater nosters” (Peterson, 1999). These instructions clearly place the ringing of the Bell “towards the 4 partes of the world” in harmony with the sounding of the Trumpet of Art to the four cardinal directions in Kings 288 and Aubrey 24, which suggests some parallelism between the Trumpets and Bells of Art within the Solomonic tradition.

This Bell-Trumpet homology is significant because, with its dating to 1572, Sloane 3847 is one of the oldest extant versions of the Key of Solomon, which places it chronologically closer to its Hygromanteian source text than many of the later manuscripts (Peterson, 2004).  In contrast, the British library catalogue describes Mathers’ earliest source, the Additional 10862 manuscript, which includes the Trumpet of Art rather than the Bell, as dating to the 17th century.

Medieval depiction of bells used in worship, suggesting the connection between bells and the sacred in the Medieval mind, a tradition with Ancient roots.

Thus, Sloane 3847 offers an example of a version of the Clavicula Salomonis in which a ritual Bell is used in place of the Trumpet called for in most other manuscripts and in the same manner as the Trumpet, to alert the spirits and prepare them to obey.  While the Trumpet of Art seems to suggest an attempt to integrate the Tanachic lore around the ḥatzotzrah (חצוצרה‎) and shofar (שופר‎) into the Key of Solomon‘s magical system, the presence of the “Bell” in Sloane 3847 may reflect a continuation of the Hygromanteia‘s use of a Bell of Art in much the same way.  Thus, just as bell-like cymbals and trumpets were often used together for similar purposes in the Tanach, the grimoires reveal similar dovetailing traditions of consecrated ritual bells and trumpets being similarly employed by the Solomonic Master.

Moreover, juxtaposing the Key of Solomon‘s instructions for the creation and use of the Trumpet / Bell of Art with the Hygromanteia‘s instructions for the construction of its own Bell reveals some interesting and highly revealing similarities and differences.  On page 352 of Marathakis’ (2014) Hygromanteia, the Apprentice of the Master of Art is commanded to

“ring a Bell inside the Circle. He must have a Bell with the following names written around it in the blood of a Bat. Behold the names:

Peth, Glia, Peres, Mpethiel, Mepithiele, Thsos, Mparous, Mparon, Mpimaon, Mpapirion, Khae, Rhoam.”

Thus, while the Key of Solomon instructs the Magician to write Hebrew Divine Names on the Trumpet/Bell, the Hygromanteia‘s Bell is emblazoned with nomina barbara or barbarous names.  In addition, while the Key specifies sigils or “characters” to be included, the Hygromanteia limits itself to Names of Power and does not include additional sigils (Marathakis, 2011).

Interestingly, however, while either text could have reasonably asked the Operator to engrave the Names and ‘Characters of Art’ into the tools, both texts prescribe the use of magical inks instead.  In both cases, the inks are specially consecrated, as in Book II, Chapter 18 of the Key of Solomon, which provides a specific consecration method for the Ink of Art.  Similarly, as Dr. Stephen Skinner (2013, p. 348) explains in Magical Techniques and Implements Present in Graeco-Egyptian Magical Papyri, Byzantine Greek Solomonic Manuscripts and European Grimoires, the ‘Bat Blood’ to be used for the Bell would also be carefully prepared for the purpose, by being extracted from an animal that was “sacrificed in order to drain its blood.”  This sacrifice unto the Divine itself would consecrate the blood for magical use.

Notably, bat blood is also called for in the Key of Solomon. However, in the Clavicula, the Operator is required to perform the “Exorcism of the Bat” given in Book II, Chapter 16 over it after extracting it from the vein in the right wing of the animal as well (Peterson, 2004).  Thereafter, the Master blesses and consecrates the blood for use in the Ink of Art by various Divine Names as described in the text  (Peterson, 2004).

As to the appearance of the Hygromanteian Bell, manuscript Harleianus 5596, f. 34v provides two crude drawings of the Bell of Art in the margins of the Circle diagram, which are highlighted here for clarity.  As Marathakis’s (2011) edition indicates, the topmost image bears the label “Bell” in Greek:

Moreover, the Hygromanteia also specifies the type of bell to be used for the Bell of Art  with terminological precision when it invites the Apprentice to “hold a small Bell that some call kampanon and ring it for a little while before you enter the Circle” (Marathakis 2014, p. 169).  The kampanon or “small bell” referred to in this passage seems to have been a small hand-bell (Marathakis, 2011).  As Alexandra Villing (2002, p. 223) reveals in her fascinating article “For Whom Did the Bell Toll in Ancient Greece? Archaic and Classical Greek Bells at Sparta and Beyond,”

“Ancient Greeks were not familiar with large bells of the kind that ring in our churches today. Smaller, portable bells, usually not much taller than about 10 cm [3.93 inches — My Note] were, however, a very widespread feature of Ancient Greek life.”

Koudounia (Greek: κουδουνια) are bell-like instruments, which produce a ringing sound when struck and were seen by  many Ancient Greeks as having the apotropaic power to ward off evil Spirits.

In addition, in the same article, Villing (2002, p. 225-226) explains that in Ancient Greece,

“Archaeological, iconographical and literary sources attest to [the use of bells] as votive offerings in ritual and funerary contexts, as signalling instruments for town-guards, as amulets for children and women as well as, in South Italy, in a Dionysiac context.

The bells’ origins lie in the Ancient Near East and Caucasus area, from where they found their way especially to Archaic Samos and Cyprus and later to mainland Greece. Here, the largest known find complex of bronze and terracotta bells, mostly of Classical date, comes from the old British excavations in the sanctuary of Athena on the Spartan acropolis and is published here for the first time.

Spartan bells are distinctive in shape yet related particularly to other Lakonian and Boiotian bells as well as earlier bells from Samos. At Sparta, as elsewhere, the connotation of the bells’ bronze sound as magical, protective, purificatory and apotropaic was central to their use, although specific functions varied according to place, time, and occasion.”

The Bell of Art as described in the Hygromanteia is consistent with the Ancient Greek view of bells as “magical, protective, purificatory, and apotropaic,” a view also shared by the Romans who similarly employed tintinnabulum bells, the ancestors of modern wind chimes, to ward off evil spirits  (Villing 2002, p. 226; Eckardt & Williams, 2018).  In like manner, in the Japanese Shinto tradition, bells have long been used both to attract the attention of kindly and holy Spirits and banish evil Spirits from the shrines at which they were rung; for the same reason, bells are still used to this day on Japanese protective charms or omamori (Mendes, 2015).  In short, like the Ancient Greek kampana, which could be both attractive and apotropaic, the Hygromanteian bell also serves the dual function of banishing hostile spirits and attracting cooperative and benefic spirits to the Operator’s call (Villing, 2002; Marathakis, 2011).

An omamori or Japanese amulet with an apotropaic golden bell (Mendes, 2015).

In addition, the Greek ritual bells’ use as signalling instruments further connects them both to the Ancient Hebrew understandings of trumpets described in the aforementioned Tanachic verses and to the Israelites’ own uses of ceremonial bells.  In Exodus 28: 31 to 35, for example, Aaron is told to wear a special robe adorned with “gold bells” to protect him “when he enters the Holy Place before the Lord” so “that he will not die.” God tells him to

^“31 “make the robe of the ephod entirely of blue cloth, ³² with an opening for the head in its center. There shall be a woven edge like a collar^[c]around this opening, so that it will not tear. ³³ Make pomegranates of blue, purple and scarlet yarn around the hem of the robe, with gold bells between them. ³⁴ The gold bells and the pomegranates are to alternate around the hem of the robe. ³⁵ Aaron must wear it when he ministers. The sound of the bells will be heard when he enters the Holy Place before the Lord and when he comes out, so that he will not die.” (NIV, Exodus 28:31-35).

Much like the Trumpet of Art and the Tanachic bells of Aaron, then, the Hygromanteia’s Bell of Art can be seen as both sanctifying and apotropaic, embedded as it is in the contexts of older traditions around the ritual use of bells as spiritually powerful tools in the aforementioned Greek and Tanachic traditions, and Byzantine Christian uses of bells to ‘convoke’ parishioners to Church, to name just a few streams of cultural influences that fed into its conceptualization within the Hygromanteia (Sachs, 2012).

It is worth noting, however, that unlike the Clavicula‘s Trumpet, the Hygromanteian Bell is sounded both before and after entering the Circle to designate it to the spirits as a sacred and protected space.  This is a subtle but important point that is often overlooked, but warrants careful consideration as it bears hidden significance.  As Dr. Stephen Skinner pointed out to this author in his comments on an earlier draft of this article, many cultures use ritual bells to announce the entering of spiritual space.  Hindu temples, for instance, often feature ghanta bells that devotees are expected to ring before entering the Gharbagriha (sanctum sanctorum) to announce their arrival to the Gods and Goddesses and prepare themselves to receive darshan (the sight of Holy Images of Divinity) (Brown, 2013).  In the same way, the Hygromanteian Apprentice rings the Bell of Art to announce the Apprentice and Master’s entrances into the Circle, the sacred meeting place between the spirit world and the human world.  After this preliminary sounding, they proceed to sound the Bell again from within the Circle in order to alert the spirits to be ready to appear and obey in the style of the later Claviculan Trumpet.

Heinrich Cornelius Agrippa as depicted by Albrecht Dürer (1471–1528).

Resonant Grimoiric Connections: Ritual Bells and Trumpets in Agrippa, Dee, pseudo-“Dee,” and Girardius

The precise origins of the Hygromanteian Bell of Art tradition are shrouded in mystery. Although Old Testament style bell-cymbals, Christian Church and altar bells, Ancient Greek kampana and koudounia (Greek: κουδουνια), Ancient Egyptian ritual bells–perhaps through their impact on the development of Ancient Greek music–and Mesopotamian bells all may have influenced the Hygromanteian Bell, another candidate for a historical precedent might be the Chaldaean and Neoplatonic Iynx (Braun & Braun, 2002; Sachs, 2012; Montagu, 2014; Muñoz, 2017).

In Greek literature, the Iynx (Greek: Ιυγξ) was originally a reference to the wryneck bird, which was originally bound to a Sorceror’s wheel and then spun around to attract an unfaithful lover (Majercik, 2013).  The word Iynx then came to be used to mean a kind of love charm, a semantic valence that Plato expanded to express a kind of Erosian ‘binding force’ between humankind and Divinity.  By the time of the Chaldeaen Oracles, which cannot be any younger than the 2nd century C.E. since Iamblichus refers to them, Iynges had come to be understood as magical Names (voces mysticae) that were sent forth as ‘couriers’ from the Divine to communicate with the Theurgist (Majercik, 2013; de Garay, 2017).

The original wryneck bird-bound wheel Iynx gradually evolved into a bell-like metal disc that was inscribed with Divine Names and symbols, much like the Hygromanteian Bell (Johnston, 1990).  This bell-like instrument would, however, be attached to a twisted leather thong, which would be rapidly spun to produce a whirring sound.  Theurgists believed that the sound of the Iynx would attract daimons and inspire them to reveal their Magic Names, through which Magicians aimed to acquire magical powers (Johnston, 1990; Majercik, 2013).  In the iynx tradition, therefore, we find a magical bell-like tool inscribed with Divine Names and characters that may very well have been one of the influences, alongside those of the other aforementioned traditions, that helped  give rise to the Hygromanteian Bell of Art.

What is certain, however, is that the Hygromanteia is not the only text from the later grimoiric period that employs consecrated ritual bells in its repertoire of recommended magical tools.  Indeed, in his Third Book of Occult Philosophy, Heinrich Cornelius Agrippa (2000) writes that:

“there are also sacred rites and holy observations, which are made for the reverencing of the Gods, and religion, viz. devout gestures, genuflections, uncoverings of the head, washings, sprinklings of Holy water, perfumes, exterior expiations, humble processions, and exterior Ornaments for divine praises, as musical Harmony, burning of wax candles and lights, ringing of bells, the adorning of Temples, Altars and Images, in all which there is required a supreme and special reverence and comeliness; wherefore there are used for these things, the most excellent, most beautiful and precious things, as gold, silver, precious stores, and such like.”

In this list, many classically Solomonic practices that are familiar to any practitioner of the Clavicula Salomonis system can be discerned.  These practices range from sprinkling “sprinklings of Holy Water” to the suffumigations of “perfumes”and “washings” or ritual baths (Agrippa, 2000).  Trumpets are notably absent from this list, although “the ringings of bells” are mentioned.

While the Hygromanteia does not specify the material from which its Bell was to be created, Agrippa offers practitioners some guidance in regards to selecting materials from which to construct magical Bells.  To this end, Agrippa (2000) suggests that such bells are best made from “beautiful and precious things, as gold, silver, precious stones and such like.”  He grounds his suggestion in his conception of beautiful objects as more sympathetically resonant with the Divine’s intimate participation in the Form of hte Beautiful; on this point, Agrippa follows a Neoplatonic line of philosophico-magical theory that is traceable back to Iamblichus, Porphyry, Plotinus and earlier still, to Plato (de Garay 2017).  Of course, in order to emit a resonant ringing sound, a Bell of Art must be made from an appropriate material with the acoustic ability to produce such a sound when struck.  Gold, brass, bronze, or silver are all appropriate choices that are consistent with Agrippa’s notes in this passage; fittingly Ancient Greek bells were often fashioned from bronze (Villing 2002).

It is not sufficient for ceremonial magical practice to simply make a bell in an appropriate metal, however.  The Bell of Art must also be consecrated in order to en-spirit it and empower it, as Aaron Leitch (2009) suggests in his Secrets of the Magickal Grimoires.  To this point, in his Third Book of Occult Philosophy, Agrippa (2000) adds that such consecrations can have potent protective and apotropaic results when he explains that

“Bells by consecration and benediction receive virtue that they drive away and restrain lightnings, and tempests, that they hurt not in those places where their sounds are heard; in like manner Salt and Water, by their benedictions and exorcisms, receive power to chase and drive away evil spirits” (Agrippa, 2000).

The exorcisms and benedictions by consecrated Water and Salt of Art to which Agrippa alludes here are well-known to Solomonic Magicians; indeed instructions for both are presented in Chapters 5 and 11 of Book II of Peterson’s (2004) Clavicula Salomonis.  However, the commensurate power of bells themselves to exorcise and bless sacred spaces within the Solomonic tradition is often neglected.  It is no accident that Agrippa lists bells, water, and salt together; for him, as for many other writers in his own time and long before, these ritual items were often considered together and used in complementary ways (Agrippa, 2000).

Similarly, this key passage of the Third Book reinforces the protective power of consecrated bells to ensure that “they hurt not in those places where their sounds are heard,” a potential carryover from the Ancient traditions that may lie in the background of the Hygromanteian Bell (Agrippa, 2000).  For Agrippa, in short, as perhaps for the Hygromanteian Master of Art, the ringing of a consecrated Bell can be as protective to the Magician as it is evocative to the spirit.

Moreover, the connections between bells, the Divine, and directionality that have been described in relation to the Trumpet of Art and the Tanachic use of trumpets in Numbers 10:1-7 are also echoed in John Dee’s (2003) True and Faithful Relation of What Passed For Many Years Between Dr. John Dee and Some Spirits, in which the Elizabethan Magician reports that the Angel Madini prayed before Kelly and Dee that:

“Miraculous is thy care, O God, upon those that are Thy chosen, and wonderful are the ways that Thou hast prepared for them. Thou shalt take them from the fields, and harbour them at Home. Thou art merciful unto thy faithful and hard to the heavy-hearted. Thou shalt cover their legs with Boots, and brambles shall not prick them: their hands shall be covered with the skins of Beasts that they may break their way through the hedges. Thy Bell shall go before them as a watch and sure Direction: The Moon shall be clear that they may go on boldly. Peace be amongst you!”

Thus, in much the same way as in Madini’s prayer, the ringing of the Bell of Art “goes before” the entrance of the Magician into the Circle in the Hygromanteia, as a “watch and sure direction” (Dee, 2003).

Interestingly, while this passage suggests some of the spiritual ideas surrounding Bells that have already been explored, Dee is also connected to the trumpet strand of the sonorous Solomonic tool traditions.  Indeed, John Dee is purported to be the author of a fascinating work entitled the Libellus Veneri Nigro Sacer or The Consecrated Little Book of Black Venus (1580), which centers on a magical Trumpet entitled the Tuba Veneris or Trumpet of Venus, which is shown here as rendered in Teresa Burns and Nancy Turner’s 2007 translation of the Libellus:

It is worth noting, however, that Michael Putnam (2010), a translator of an excellent edition of this underappreciated grimoire, has cast doubt on Dee’s authorship of the text for a number of reasons.  These include, for instance, that the script reveals authorship on the Continent, not in London as the text claims; that Dee’s autograph in the earliest surviving Warburg manuscript (MS. FBH 510) is not recognizably his; that there are no references to the “Tuba Veneris” in any of Dee’s journals or other books; that the text gives “June 4, 1580” as its date of composition when Dee’s journal entries reveal he was in Mortlake between June 3 and 7 and not in London; and that the text uses a forcible and binding-based necromantic approach that is very different from the supplicatory prayer-based Angelic work that Dee was doing in the 1580s (Putnam, 2010).

Whatever its origins, the Tuba Veneris is remarkable as one of the few Trumpets of Art in the Solomonic tradition, and it has four interesting differences that distinguish it from its Key of Solomon counterpart.  First, while the Clavicula‘s Trumpet of Art is fashioned from “new wood,” the Trumpet of Venus is made from an animal horn, much like the shofar (שופר‎) (Peterson, 2004).  In addition, as the text explains, the horn for the Tuba Veneris is to be removed from a living bull.  More precisely, in order to craft this Venusian Trumpet,

“one takes the Horn of a living Bull, then one takes Vitriol dissolved in vinegar, with which one should wash and purify the Horn, after which one carves the Characters as they are represented in the following sketch, into either side of the horn with the aforementioned Steel Instruments. One must make sure that the entire preparation of the Horn, including the time it is torn off from the bull, must also be in the times, days and hours of , just as was done in preparing the Seal. Afterwards, one envelops it in smoke, wraps it in linen, and buries it together with the Seal of , then unburies it again and preserves it for later use” (“Dee,” 2010).

Second, while the Tuba Veneris’ characters are carved into its surface during the Day and Hour of Venus, the Clavicula‘s characters are painted onto it in the consecrated Ink of Art, presumably in the Day and Hour of Mercury as in the case of the Key of Solomon‘s Wand (Peterson, 2004).

Third, the Tuba Veneris and Trumpet of Art are consecrated in very different ways.  The Trumpet of Venus’ mode of consecration via burial is very consistent with the consecration methods for Ancient necromantic and Goetic tools, which were to be buried in the ground so that the spirits could operate upon and bond with them in a chthonic environment, a precedent found in the Papyri Graecae Magicae (Stratton-Kent, 2010).  Importantly, the Tuba Veneris is used in conjunction with a Liber Spirituum, which is also buried underground as part of its consecration process, like the Liber Spiritua used in necromantic operations in other texts such as the Fourth Book of Occult Philosophy (Stratton-Kent, 2010).  In contrast, the Key‘s Trumpet of Art is not buried, but rather consecrated entirely above-ground.

Finally, while the Clavicula‘s Trumpet of Art is sounded to the four directions, the Trumpet of Venus is used in a very different manner to amplify the Operator’s voice; instead of sounding the Trumpet, the Magician speaks the Calls to the spirits through it.  As “Dee” explains, the Master should “speak the entire Call through the Horn of Venus, and he should summon the Spirit by naming it once at the beginning and again at the end, but always with distinct pauses” (“Dee,” 2010).

A final resounding instrument is worth considering in this overview of the grimoiric literature, and that is the Necromantic Bell of Girardius, which appears in the 18th century grimoire, Parvi Lucii Libellus de Mirabilibus Naturae Arcanis, 1730.  This intriguing text can be found in l’Arsenal manuscripts 2350 and 3009 in the Bibliothèque de l’Arsenal in Paris (Girardius, 1730).  The consecration method of the Bell of Girardius and its necromantic associations beautifully parallel the Trumpet of Venus in a way that suggests another meeting point between the Solomonic bell and trumpet traditions that this article has been considering.

The Bell of Girardius features the name Tetragrammaton on its bottom followed by the astrological symbols of Saturn, Jupiter, Mars, Sun, Venus, Mercury and the Moon, the Name Adonai, and finally, the name Jesus on the ringed handle.  Girardius’ Bell is cast from what Jake Stratton-Kent (2010) calls a kind of “magical electrum,” which consists of alloyed gold, copper, fixed mercury, iron, tin and silver, and lead, although some manuscripts omit the lead (Girardius, 1730; Masello, 1996).  In terms of astrological timing, the Bell is to be made either “at the day and hour of birth of the person who wishes to be in confluence and harmony with the mysterious Bell” or, in other manuscripts, at a time when the Planetary aspects favour the Operator by progression or transit to the natal chart (Masello, 1996; Stratton-Kent, 2010).

According to the text, the Necromancer must then engrave the date of his or her birthday or otherwise the date of the casting of the Bell directly into the Bell itself–a practice nearly unique among all of the grimoires–as well as the names of the Seven Olympic spirits, that is, Aratron for Saturn, Bethor for Jupiter, Phaleg for Mars, Och for the Sun, Hagith for Venus, and Phul for the Moon (Girardius, 1730).

Thereafter, the Bell must be wrapped in green consecrated cloth, which different authors interpret as linen or taffeta, and buried under cover of darkness in a grave for 7 days, which correspond to the 7 Ancient Planets (Girardius, 1730; Masello, 1996; Stratton-Kent, 2010).  This goetic consecration process is notably similar to that used for the Trumpet of Venus and places the Necromantic Bell, like the Tuba Veneris, in the aforementioned tradition of grave-based chthonic consecrations with roots in the Papyri Graecae Magicae (Stratton-Kent, 2010).  Naturally, this is a method grounded, pun intended, in classical sympathetic theoria; indeed, the grimoire makes this point clear when it states that during its time in the grave, the Bell absorbs from the neighbouring corpse or the Underworld-like environment “emanations and confluent vibrations” which “give it the perpetual quality and efficacy requisite when you shall ring it for your ends” (Girardius, 1730).

When the Bell is used to summon the spirits of the dead, the Master is required to don sandals and a toga-like vestment clasped at the shoulder as well as a tunic, and hold the Bell in his or her left hand and a parchment scroll bearing the sigils of the Planets in the right (Stratton-Kent, 2010).  Thus, the Bell of Girardius is engraved rather than drawn on with its Names of Power like the Trumpet of Venus and is consecrated in a similar manner, but is used for entirely different purposes, namely to evoke the spirits of the dead.  Surprisingly, however, neither text mentions sounding their instruments to the four cardinal directions, a notable point of departure from the Clavicula’s Trumpet of Art and the Hygromanteia‘s Bell.

The Necromantic Bell of Girardius from the 18th century grimoire, Parvi Lucii Libellus de Mirabilibus Naturae Arcanis, 1730.

Integrating Theory and Practice: My Solomonic Bell of Art

How does a contemporary practitioner make sense of the sometimes diverging, sometimes converging Bell and Trumpet traditions found in the grimoires? How does one put such a labyrinth of instructions into concrete practice?

There are at least three ways to tackle this challenge.  First, one can make the tools specific to the grimoires with which one is working and as exactly as described in the texts.  This approach is likely the best for grimoire purists and for those who wish to experiment using the precise constraints and instructions of a particular system.  This method is reasonable and ideal in most cases, particular in the case of highly idiosyncratic texts like the Tuba Veneris or the Necromantic Horn of Girardius.

Second, one can combine methods from different texts to create a tool that is adapted to one’s particular way of working by synthesizing what seem the wisest and most applicable instructions from different grimoires.  This method is sure to alarm traditionalists, but may be applicable when working in a tradition with internal continuity between the two texts to be synthesized, such as within an integrative Hygromanteia-Key of Solomon practice, for example.

Third, one can use a combination of the previous two methods, using synthesized tools in some cases and classical tools made to the letter of the grimoiric instructions when appropriate.

My overall approach is the third one given here, which seems to be the one that most contemporary practitioners take.  For most tools, I closely follow the grimoire instructions in the style of Frater Ashen Chassan, Dr. Stephen Skinner and Mr. Aaron Leitch in much of his work.

In other cases, when it is more appropriate to the work at hand, however, I apply a synergistic or integrative methodology to integrate instructions from texts in continuous traditions.  Aaron Leitch took a similar approach and brilliantly resolved the dilemma of whether to side with the Bell or Trumpet traditions in his own Solomonic work by using a Trumpet of Art made to the exact specifications of the Key of Solomon to which he attached 7 bells by 7 ribbons in the seven Planetary colours.  In this way, he was able to fashion a Trumpet that benefits from the magical and physical properties laid out by both the Bell and Trumpet traditions.

In my own case, for Hygromanteia-Key of Solomon work, I opted to follow the Hygromanteia and Sloane 3847 of the Key of Solomon and simply use of Bell of Art. However, I chose to integrate the Divine Names and Sigils given for the Trumpet/Bell in the Clavicula Salomonis manuscripts with the Hygromanteia‘s Bell format and consecration and creation methods leaning more towards the Key tradition.  Therefore, drawing on Agrippa’s (2000) recommendation to fashion ritual bells out of “beautiful and precious things, as gold, silver, precious stores, and such like,” I opted to use a beautiful antique golden bell for the purpose.  This is a small bell as described in the Hygromanteia (Marathakis, 2011).

Following the usual Key of Solomon methods, I exorcised the metal and performed benedictions and Psalm readings over the Bell during the Hour and Day of Mercury under a waxing Moon.  This process included sprinkling Holy Water over the Bell with a consecrated Aspergillum of Art, anointing it with Solomonic Holy Oil, and suffumigating it with Solomonic “odoriferous spices” (Peterson, 2004).  All of these procedures were completed within a consecrated Solomonic Circle of Art.

Also during the Day and Hour of Mercury beneath a waxing Moon, I wrote the Divine Names and drew the characters given below on the Bell as recommended by Joseph H. Peterson’s (2004) edition of the Clavicula for the Trumpet/Bell of Art.  This work was completed with a consecrated Pen and Ink of the Art, which were also prepared to the letter of the Key of Solomon instructions.

Finally, to protect the consecrated Ink from fading during use, I varnished the Bell with a consecrated lacquer that was blended with consecrated Solomonic Holy Oil and prayed additional Psalms over it to complete the consecration.  The completed Bell of Art, which I store in a properly prepared Solomonic linen as shown below the Bell in the image below, appears as follows:

In my own humble experience, the resulting tool is both beautiful and powerful. Following the Hygromanteia, I ring the Bell before stepping into the Circle, to announce my entrance into consecrated sacred space.  Then, following the Key, at the commencement of each Operation of Art, I ring the Bell in the four cardinal directions, starting in the East and moving clockwise around the Circle back to the East.

In my experience, all of the classical functions of the Bell or Trumpet of Art are well-accomplished by this Bell, from protection to apotropaia, formation of a sacred space, excitation of what Dr. Stephen Skinner calls “magical tension,” and “exciting the senses” as suggested by the Papyri Graecae Magicae into what Agrippa would later call a productive “phrenzy” (Betz, 1996).

“Lion” by Formisano Francisco.

Resonating Through History: Concluding Reflections on the Bells and Trumpets of Solomon

In conclusion, this article has attempted to trace the winding twin threads of the Solomonic Bells and Trumpets of Art and demonstrate that, although the Clavicula Salomonis’ Trumpet of Art is able to perform the functions previously served by the evocatory Bell of the Greek Hygromanteia, it also reflects the influence of a distinct and separate tradition that traces its roots back to the Tanchic trumpet or ḥatzotzrah (חצוצרה‎) and winding horn or shofar (שופר‎). This article has also striven to illuminate the natures, ritual functions, and physical materials of the Claviculan Trumpet and Hygromanteian Bell by placing them in the larger grimoiric contexts of the writings of Heinrich Cornelius Agrippa, John Dee, the pseudo-“Dee” of the Tuba Veneris, and Girardius, the author of the 18th century grimoire, Parvi Lucii Libellus de Mirabilibus Naturae Arcanis, 1730. 

Before the Trumpet blasts and Bell ringings of this article fade into silence, however, an etymological point about the English word “bell” is worth mentioning for the light it sheds on the Bell/Trumpet connection.  According to the Online Etymology Dictionary (2018), the modern English word “bell” derives from roots that signify

“a hollow metallic instrument which rings when struck,” from the Old English belle, which has cognates in Middle Dutch belle and Middle Low German belle, but is not found elsewhere in Germanic except as a borrowing; apparently from PIE root *bhel- (4) “to sound, roar” (compare Old English bellan “to roar,” and the later English word “bellow”).”

Thus, both bells and trumpets are linked to a sense of “roaring” that symbolically and sympathetically connects them to metaphors of kingship, dominion, and authority in the roaring of lions.  Just as the roaring of a lion can strike fear into a human heart, the roaring of the Trumpet or a Bell of Art is intended to strike fear into the hearts of evil spirits and thus ward them off apotropaically; indeed, this is likely the reason why the Sloane 3847 manuscript of the Key of Solomon states that

“by the vertue of these names [written on the Bell], the voice of the Bell shall enter into their hearts, to cause them to feare and obay” (“Ptolomeus,” 1999).

The “voice” of a Bell is its ‘roar’ and the magical association between the two is profoundly ancient, as is the apotropaic power of loud droning sounds like the booming of a horn, the roaring of a lion, and, just as significantly, the bellowing of the human voice.  In Papyri Graecae Magicae IV: 475- 829, for instance, the Magician is instructed to “look intently, and make a long bellowing sound, like a horn, releasing all your breath and straining your sides; and kiss the phylacteries and say, first toward the right: “Protect me, prosymeri!” (Betz, 1996).  Thereafter, the Master is told to “make a long bellowing sound, straining your belly, that you may excite the five senses; bellow long until out of breath, and again kiss the phylacteries” (Betz, 1996, 705).

This latter verse offers some additional insight into the magical value of bellowing noises like those produced by the human body or trumpet; such resounding sounds hold the power to “excite the senses” and make the Magician alertly attentive in a way that can facilitate spirit communication.  This enlivening quality of bellowing, droning, and ringing sounds is entirely consistent with the use of the Hygromanteian Bell of Art or Claviculan Trumpet to “alert” the spirits to be prepared to come to the call of the Master (Peterson, 2004; Marathakis, 2011).

Finally and in closing, it is this author’s contention that the droning sound of vibrating Divine Names that was employed by 19th and early 20th century Victorian lodge magicians may very well be a later Hermetic application of the old Papyri Graecae Magicae bellowing formula.  Just like the primal method of the PGM, the Hermetic vibratory formula at once calls the desired powers, banishes the undesired ones, and “excites the senses” of the Magician to an enlivened state of sensitivity (Betz, 1996).

In this way, the ancient power of droning vibratory sounds that echoed from the Neolithic horns, clay bells, and bone flutes through the bellies of bellowing Greek papyri magicians and the grimoiric Bells and Trumpets of Art continued to resonate within the 19th century Hermetic Order of the Golden Dawn Temples in much the same way.  Whatever the exact historical lineages may be that trace these ancient practices and tools from the shrouded mists of prehistory to the living experiences of 21st century Mages, however, their reverberating power and enduring value remain with us to this day.  And if we continue to vibrate Divine Names, sound Trumpets, boom Horns, and ring Bells of Art, to paraphrase the great physicist and alchemist Sir Isaac Newton, we do so while standing on the shoulders of the giants who came before us (Lines, 2017).

Acknowledgements

I am very grateful to Mr. Joseph H. Peterson for his insightful notes on the manuscripts and his tireless work for the grimoire community, to Dr. Stephen Skinner and Mr. Aaron Leitch, whose helpful comments on the first draft of this text inspired the section on the shofar and led to a more nuanced central thesis, to Mr. Jake Stratton-Kent for his valuable insights into the Bell of Girardius and necromantic consecration methods within the Papyri Graecae Magicae, to Mr. João Pedro Feliciano for his interesting information on the Chaldeaen and Neoplatonic Iynx traditions, which inspired the section on the topic, to Mr. Andy Foster for his helpful reflections on the original manuscripts, to Magister Omega for his insights into the practical points of the Tuba Veneris system, to Frater Abd Al-Wali for sharing photographs of his own Bell of Art, and to Mr. Nick Farrell, for his kind patience during my writing and revisions and for helping inspire this much-expanded version of the original draft.  This article would not have been possible in its current form without all of your helpful and supportive feedback and useful ideas for which I remain sincerely thankful.

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