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

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/

 

 

Pathworking on the 30th Path of Resh (ר)

Date: March 20, 2018
Time:  7:33 – 8:04 A.M.
Sun Phase: Rising, Golden, clear sky on the Spring Equinox, Sun in Aries
Moon Phase: Waxing Crescent in 6 degrees Taurus, Lunar Mansion of Thurayya
Planetary Day: Day of Mars
Planetary Hour: Hour of Mars into Hour of the Sun
Activities: LIRP, Pathworking of the Path of Resh (ר), LBRP

I projected into my astral Temple wearing a red robe, the red and green-striped nemyss of the Hierophant, since I will be serving as Hierophant in tonight’s Spring Equinox Ceremony, the Rose Cross Lamen around my neck. The Temple appears brilliantly golden with a bright orange banner baring the Hebrew Letter Resh (ר) in harmony with my Will to travel along this Path.

I perform the Lesser Invoking Ritual of the Pentagram with the Hierophant’s Scepter, then I exit the large golden doors of the Temple. After performing the Sign of the Enterer three times, I project through a vast orange archway baring the letter Resh (ר) in white.

I find myself flying through a black and infinite space until I see the Path that connects Yesod (דוסי) to Hod (הוד) coming into view below me. I pass through its border of orange light and find myself standing in a beautiful green field. The sky is a brilliantly clear blue with sparse wispy white clouds drifting peacefully within it. How different this Path feels than the chthonic Path of Tav, the volcanic Path of Shin or the watery and Piscean Path of Qoph (ק)!

The energy here, the whole atmosphere of the place, is exuberant, vivacious, and brimming with light and hope. Off to my left, I see a giant green mountain with trees and greenery growing all along its slopes. Looking more closely, I see that the mountain takes the shape of a giant Green Man. It is an awe-inspiring sight to see. A bright yellow-golden  Sun–the Planetary attribution of the Path–illuminates the scene overhead in clear and golden light. Nothing is foggy here; all appears  sharp and pristine.

I test the vision by vibrating RESH (ר) and tracing the Hebrew Letter in the Air in Orange Light as well as vibrating YHVH ELOAH V’DA’AT (תעדו הולא הוהי), the Divine Name of the Path. The astral images grow crisper as they resonate with the Name.

In the Name of YHVH ELOAH V’DA’AT (תעדו הולא הוהי), I ask for a Guide to lead me through the Path of Resh (ר). Moments later, I hear the sounds of galloping horses. Turning around to look behind me, I discover that the sounds come from two white horses. One is riderless. On the other, I see a blonde-haired child in a red robe who reminds  me of the child on the Tarot card of the Sun–the Major Arcanum attributed to the Path of Resh (ר).

“Two White Horses in Finland” By Pasi Laaksonin

I greet the smiling child with the peace and blessings of YHVH ELOAH V’DA’AT (תעדו הולא הוהי), which he returns. I ask him if he would guide me through the Path and he happily exclaims “with pleasure!” His whole presence is brimming with pleasant exuberance, optimism, and life. It feels rejuvenating simply to be in his presence.

I climb on the back of the second white horse and can feel its powerful muscles shifting below me as it gallops. I have never physically ridden a horse, but the experience here reminds me of the feeling of riding an elephant bareback in Laos and feeling its strong muscly form shift beneath me with every step she takes.

“Can you initiate me into the Mysteries of the Path of Resh (ר)?” I ask the Child.

“I cannot, but I know one who can!” He says, smiling.

“What kind of Spirit are you,” I ask. “You shine with so much Light that you remind me of an Angel.”

Hearing this, the Child laugh. “Hehehe! No! I am a Solar Spirit, a Child of the Sun! In another way, I am a reflection of your own Inner Child. Are you in touch with him?”

This comment gives me pause for a moment as I reflect.

“I hope so!” I say.

Hearing this, the Child laughs out loud.

“Where are we going?” I ask.

“To see the Alchemist,” he replies.

Our horses’ gallop slows into a slow shuffle as we enter a lush green forest and make our way along a light brown-earthed winding path through the trees and underbrush.

I look around at the forest. Between the trees, I am surprised to see three mighty lions. One has the golden fur one is accustomed to see on a Lion, but the other two are brilliantly Green and Red respectively. They growl at us as we walk by and I wonder if I should be on my guard.

“Don’t mind them,” the Child says, smiling and joyfully and ebulliently calm as always.

At last, we come to what appears to be a cabin in a clearing in the woods. The outer walls are beige-white and the roof is made of red slanting shingles. Large plumes of mysterious smoke emerge from a golden cylindrical chimney on the roof.

“Go on in,” says the Child. “I’ll wait for you here.”

I knock on the golden door, which has an engraving of a solar disc with a point in the center, the alchemical sigil of the Sun, carved into it.

“Come in!” Says the warm voice of a friendly older man. “I’ve been expecting you.”

I enter the cabin and find it quite crowded inside. A cauldron simmers over a fire as a tall-grey bearded man wearing robes with golden symbols of the Sun emblazoned upon them stirs some kind of red liquid within it. Wooden tables are littered with a wide variety of alembics, tubes, retorts, flasks, and other Alchemical instruments. Sunlight filters in through grimy windowpanes.

I greet him with the peace and blessings of YHVH ELOAH V’DA’AT (תעדו הולא הוהי), which he returns.

“Forgive me,” he says, “I’m working on a tincture of the Stone.”

“The Philosopher’s Stone?”

“Yes,” he said. “To turn Lead into Gold, the metal of the Sun. It is the Great Work of the Adept; Tipharet (תפארת) is the Sphere of the Sun. The true Initiate who attains it must himself or herself become gold, become the Sun.”

“In the Name of YHVH ELOAH V’DA’AT (תעדו הולא הוהי), may I ask you your name?”

“Ah, you are so formal!” Laughs the Alchemist.

“Of course. It is Rashael. Resh (ר), Shin (ש), Aleph (א), Lamed (ל) in your beloved Hebrew.”

I laugh and thank him.

“What is the meaning of those Red, Yellow, and Green Lions out front?” I ask.

What he begins to reveal comes in a flow of insights clearer and more illuminating than any I have ever seen in an astral vision, without the slightest hesitation to interrupt the flow of the communication…

“The Green Lion is often shown eating the Sun,” Rashael says. “This an alchemical symbol for a substance that dissolves gold, the universal vitriol. The Red Lion is at once liquefied Gold and the rubedo or reddening stage, born out of the blood of the Green Lion. The Yellow or Golden Lion is the perfected and transmuted Gold itself. So much for alchemy, but to me… they are my pets!”

I laugh and ask him if he would be willing to Initiate me into the Mysteries of the Path of Resh (ר).

“Yes,” Rashael says, “but to know the ways of the Path of the Sun, you must be Him. Therefore, drink this, the tincture of the Sun, the Red Lion, tincture of the Stone itself.”

He ladles the mysterious red liquid into an Erlenmeyer flask and trusting him, I drink it. It has no flavour, but sends a wave of warm sensations radiating through my Sphere of Sensation. I feel an Inner Light glowing out from my Heart region and radiating warmth throughout my consciousness.

“The Heart is the Sun within. Gold is its Nature, but how many mistake it for lead!” Rashael says.

“Many take themselves to be lead and reflect that perception to you. They may see only lead when they look at you too! But if you remember nothing else, remember this:

The true alchemist sees gold where others see lead, shows others how to transmute potential into gold, and does the same to the lead he or she finds within him- or herself.

When others reflect lead at you, see with Alchemical eyes, speak with an Alchemical tongue, and reflect naught but gold back to them. If you attain this Wise Arcanum, then you yourself shall be the Stone!”

I bow and thank him for these wise words.

“You know, the least important part of alchemy happens in the laboratory, with plants and metals,” he continues.

“The most important part happens in the transmutations of daily life, the prima materia. Who sees this shines from the Heart of the Inner Sun and sees the Light that hides in darkness.

Oh, if you would go on to Hod (הוד), take this with you.”

Rashael lifts up a radiant golden medallion on a gold chain and places it around my neck. Engraved into this Solar Pentacle, are a Circle with a point in its center and a Hebrew letter Resh (ר).

I thank the wise Rashael, who radiates warmth, golden love, and Solar wisdom in everything he says, for all he has given me and wish him well. He returns my blessings with his characteristic good-humored grace. When I ask him if I can call upon him again, he says  “Happily! Drop by anytime. It was a pleasure.”

Grateful and still glowing from the effects of his tincture, I rejoin the Child outside and climb back up onto my horse.

The Child continues in his exuberant way, smiling and laughing.

“Did you get what you were looking for from the Alchemist?” He asked.

“Yes, indeed! Abundantly so!”

“Fantastic. Sounds like him, alright! He never disappoints! On we go to the end of the Path to Hod (הוד).”

As our white horses shuffle their way through the forest, we come upon the Red, Green, and Yellow Lions again. This time, however, they do not growl. Instead, they bow graciously as we pass. “How interesting,” I think, wondering if they recognize my golden medallion as the Alchemist’s.

“Island of a Thousand Waterfalls” by Piotr Dura.

At last, we come upon a golden bridge over a vast gorge. On the opposite side, the orange Mercurial Temple of Hod (הוד) (הוד) glows brightly in the Sun.

“I can go no further, I’m afraid,” smiles the Child. “Be safe, be well, and do not let the darkness of dreary thoughts consume you. Instead, tune into your inner Sun and shine from within!”

I thank the Child for his counsel and guidance through the Path of Resh (ר) and we salute each other goodbye. Then I make my way along the golden bridge towards Hod (הוד). Looking to my left, I see a vast waterfall thundering into the depths.

Standing before the great orange doors of Hod (הוד), I hold up the medallion. The Sun reflecting off its surface casts a glimmer on the door, which open its mighty double doors. I step inside and the scene fades to orange.

At home in my astral inner Temple, I perform the Lesser Banishing Ritual of the Pentagram and return to my body.

Update I: a sense of glowing inner warmth, spiritual presence, and gratitude for the Gold has within lingered me through as I did my social work with older adults throughout the day. I reminded myself to remain sensitive to gold hidden in the lead of problems and work presented throughout the day and I found more than enough to prove Rashael right!

Update II: at night, my ability to practice the reflecting only gold back to those who see lead philosophy was tested when my Temple’s Officers all informed me for different reasons that they would not be able to attend the Equinox Ceremony and we would have to cancel it. I was shocked. After all of the preparations for the Ceremony I had done, I was really blindsided by this. I would have no choice but to renew all Officer positions until the following year since we could not install a new Hierophant in the Temple until the next Equinox, the Autumn Equinox. Then I went to my girlfriend’s house only to find her facing numerous daily life challenges. What a bushel of lead I was handled here from which to attempt to make Gold!

If anyone ever tells you that Alchemy is all about “love and light,” they have never done the real work; real Alchemy works with all of the dross of life, with suffering, with the messiness and complexity of life, and is hard work.

***

Calling on the Divine, my HGA and the Spirit of the Runes to show me a Rune best suited to the lessons of this Pathworking and the aftermath of having to cancel the Equinox Ceremony, I cast Nauthiz, the Rune of Necessity. It literally means “need-fire” or “firey-need.” Esoterically, it suggests constraints and constrictions, which remind me of the energies of Saturn and the Sephirah of Binah (בינה).

Nauthiz connotes need, necessity, extreme circumstances, needs, wants, cravings, compulsions, and desires. Nauthiz suggests obstacles and adversity, but also the perseverance to overcome them. It counsels patience and tends to have a delaying influence. It also suggests hard-work, creative friction, the consequences of past action, short term pain for long-term gain,

As Tyriel writes, “Invoking need is more powerful than wishing, but what we need and what we desire are not always the same. In this sense, Nauthiz can protect us from ourselves, but its lessons are often harsh. The force of the past exerts its effect on us in the present. Previous action catches up with us and attempts to restrain and restrict future action, which is the counter-movement of the cyclical processions of JERA. However, armed with humility we can learn our lessons from not only our own errors, but the mistakes and successes of others.”

Update III: The Nauthiz Rune proved Prophetic; today was a difficult day of friction, conflict, delays, and needs for patience and perseverance. Rashael’s work of transmuting the lead of daily life into gold goes on…