Thursday, May 16, 2013
Sunday, May 05, 2013
Someone mentioned I haven't blogged for a while. So here's an excerpt from a day in the life of R.O. ...
0) When I entered into the cave, I received the tablet zaradi, which was inscribed, from between the hands of Hermes, in which I discovered these words:
1) True, without falsehood, certain, most certain.
2) What is above is like what is below, and what is below is like that which is above. To make the miracle of the one thing.
3) And as all things were made from contemplation of one, so all things were born from one adaptation.
4) Its father is the Sun, its mother is the Moon.
5) The wind carried it in its womb, the earth breast fed it.
6) It is the father of all ‘works of wonder' (Telesmi) in the world.
6a) Its power is complete (integra).
7) If cast to (turned towards- versa fuerit) earth,
7a) it will separate earth from fire, the subtile from the gross.
8) With great capacity it ascends from earth to heaven. Again it descends to earth, and takes back the power of the above and the below.
9) Thus you will receive the glory of the distinctiveness of the world. All obscurity will flee from you.
10) This is the whole most strong strength of all strength, for it overcomes all subtle things, and penetrates all solid things.
11a) Thus was the world created.
12) From this comes marvelous adaptions of which this is the proceedure.
13) Therefore I am called Hermes, because I have three parts of the wisdom of the whole world.
14) And complete is what I had to say about the work of the Sun, from the book of Galieni Alfachimi.
Today I woke up thinking about talismans. Emerald tablet talismans. I thought it would be cool to come up with something that was lunar and solar and represented the great work.
So we made silver talismans tonight on a solar day in a lunar hour. We had a lump of silver from a one-ounce coin we had melted before. We melted some into lumps, then heat them and beat them with hammers until they were disc shaped. Then we engraved them with a dremel tool.
We put the image of the sun in the topmost triangle and the image of the moon in the lower one. We placed the elemental signs in the remaining four triangles and a Hebrew Samekh in the center. We consecrated them and placed them on our altar.
I think the symbolism is pretty apparent. It's not a traditional talisman, and it's not particularly astrological. It's simply something that reflects the thing we do. Ascend, descend, generate.
I'm going to wear mine, I think. It's not high art, or lost wax casting. It's primitive, and raw, and it is all mine. I like it because it is totally about what we do, and why we do it. It is simply magical, for its own sake.
Wednesday, April 17, 2013
|Try New and Improved Red Stone!|
It's a magical wonder, a panacea that brings healing, peace, and wholeness to us... wherever we may be. It extends life, it restores youth, it calms passions and cleanses apathy!
- Got a Sickness?
- The world's greatest diseases... escaped!
- Driven Away!
- Driven Away!
- Evil and hurtful things?
- Also Driven Away!
- Feeling lost in the Dark?
- The Red Stone leads to the Light!
- Feeling set about on all sides in a desert wilderness?
- The Red Stone leads to a Secure Habitation!
- Plain old fashioned Poverty got you down?
- The Red Stone brings a free and ample fortune!
|Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you!|
* This, O Son, is the concealed stone of many colours, which is born and brought forth in one colour; know this and conceal it. By this, the Almighty favouring, the greatest diseases are escaped, and every sorrow, distress, and evil and hurtful thing is made to depart; for it leads from darkness into light, from this desert wilderness to a secure habitation, and from poverty and straits to a free and ample fortune. - The Golden Tractate of Hermes Trismegistus
Tuesday, April 16, 2013
Hee hee! I love Gordon.
He's right, of course, there's not enough understanding of the framework of the spirits of the "demonic" grimoires among the traditionalist and fundamentalist movements in the practical occult. I classify all the grimoires of the Renaissance as being, pretty much, Hermetic in fundamental nature. They are founded on the principles of the Hermetic cosmology.
Hermetics has a rich landscape of spirits. There are the Celestial spirits of the heavens, the Terrestrial spirits of Nature, Elemental spirits, and Infernal spirits from the underworld. We are related to all of them, via our parents, First Father and the Spiritus Mundi. We are kith and kin to them all.
In the grimoires, the spirits that get classified as "demons" most often (i.e. when I think about them) are the spirits of the Lemegeton's Goetia, maybe the Theurgia Goetia, the spirits of the True Grimoire, the spirits of the Testament of Solomon, and some of the spirits you run into in the Clavicles, maybe. Oh, and the demons of the Abramelin rite, which was entirely about conjuring demons for money and happiness and not at all interested in happy illumination or enlightenment. Money. Power. Influence. Happiness. That's what the Abramelin rite is about, and it's demons that get it for you.
Now Jake Stratton-Kent has gone over it in awesomely better detail in Geosophia and True Grimoire, so I'll refer you there for more information about these next bits if you have questions. I'm summarizing and possibly paraphrasing, and probably changing some stuff to make it fit. But the gist of it is that the Demons are Elemental Spirits, for the most part. The four demonic kings are the kings of the elemental Kingdoms, and everyone else is a servant of them.
That's it, folks. Most of the "demons" you hear so much about are Elementals. Bet you didn't know every time you did an Elemental Kingdom rite you were conjuring demons, eh? Well you were! You're a Goetic Magician now, man, it's all over for you. You might as well be calling up the spirits of the dead, you damned necromancers!
So anyway, not a big deal, really. Demons are elemental spirits. That's the Terrestrial realm, mostly. So why the evil reputations? Let's not blame the Christians entirely, though they can carry a great deal of the blame. If you look at elemental spirits in many cultures, it's not long before you see that they are often up to no good. Faeries and sprites, leprechauns and dragons, the interactions between the two rarely end well. They have a reputation for mischief, the painful kind, disease-spreading, and strife-causing.
Now nature spirits are worker bees, just like the planetary governors of the allegedly celestial spheres. They are the Intelligences of the forces that oversee. They create reality, like blue-collar workers. They can be crass, opinionated, and bitter. They can also be the intelligences of disease, overseeing the manifestation of the common cold, or cancer. They are the spirits responsible for creating the things that come from nature that we don't like as much as the things that we do like.
So when they aren't in the circle or triangle, they are off overseeing the things over which they rule. They have legions of helpers because think about how many forces are interacting at once to maintain this universe. Legions and legions. And we can tap their forces if we want, but it's not guaranteed to be any entity who likes you, and you can't expect not to be impacted by what they are also lords over. Like if you conjure a apirit known to be a liar, don't be surprised if you, even though you've bound the spirit to tell the truth, become a liar yourself for a bit after working with him. They rub off on us.
It's no big deal, they aren't "bad." They just manifest things we don't like. You have to be really careful to understand the nature of the spirit you're working with when you do material magic so you can understand how it will manifest your results.
But on the other hand, these spirits are wicked smart when it comes to learning how to manifest things ourselves. They can teach us the nature of things, the correspondences of different elements, and how to combine them in neat ways to create specific results in our magical activities. We can get serious skills in mastering the manifestation game from them, if we ask for learning, teaching, education, information, skill, and talent in the spheres they rule. They can teach us how to "phrase" things when we speak them into existence.
And when they're done with us, they go back to their business, manifesting whatever needs manifesting wherever it's necessary. They aren't planning anything evil (except the one who are supposed to, and still... "evil"), they aren't riding politicos (except the ones who do) or running multi-generational experiments on human genetics (except ... well... it's a secret...).
So no need to worry about those demons and whatever they might be up to when they aren't around.
Everything's just fine.
Monday, April 15, 2013
But to review, it goes like this:
- Identify the spirit(s) I need to work with
- Schedule the rite
- Sprinkle Holy Water about ze room
- Sprinkle me with some Holy Water too
- Aspergus Meum - Anoint myself with Abramelin Oil
- Consecration of space for my Defense
- Blessing of the First Father on the Work and lighting of a candle to symbolize his light
- Conjuration/consecration of the scrying medium
- Conjuration/consecration of the incense
- Conjuration of the Spirit
- Explain the purpose for conjuring the spirit
- Ask if it can help with what I want
- If Affirmative, continue
- If Negative, get info on why it's negative, advice in restructuring/rephrasing, find out how to make it work, or what I should be doing instead
- Ask if there's anything else I need to know related to its sphere/purview
- Charge to the Spirit
- Gratis Ago
- Thank the Spirit for coming
- As you came in peace, so go forth now as agreed in power to accomplish (restate intent)
We prepare the temple space together, and then she goes and prepares herself to see the spirits. Harper will be discussing her preparations in more detail in her posts, but while she's off preparing herself, I'm going over the notes for the conjuration, making sure I have all the tools and implements ready for the rite, arranged properly on the altar, and within easy reach when I'm doing the conjuration.
When we are prepared, we anoint one another with consecrated oils, and we perform an excerpt of the Headless rite before starting the rite. She settles into the seer's chair, and I run through the Conjuration step outlined above.
When the spirit(s) are present, I begin to ask the questions we agreed to ask of the spirit, and she tells me what she sees, hears, and experiences. When I'm on my A game, I write down what they say. If it's more of a devotional rite or a rite for specific effects, I'm more likely to skip writing things down. I take more notes when it's a spirit or system we are exploring for the first time than I do for practical magic.
During the rite, I take responsibility for being protective of the seer. There are times when I sense the spirits trying to push into the seer, to take more control. With her history of aspecting deities, Harper is familiar with being a vessel for the spirits, and while that's a huge benefit for many things, there are some spirits we work with that I don't want in her sphere. So I make sure they stay where they belong, in the crystal in the triangle. Harper's capable of doing this herself, but by taking responsibility for her safety during the rite, she is free to focus on the communication of the spirit.
I also am responsible for keeping things focused. When working alone, that's been the hardest part, honestly. When the spirit appears, all bets are off when it's just me and them. When an archangel appears in the room, its wing tips brushing the cheap drywall, its holy scent filling the room, you can't help it, tears flow from your eyes, and you are reduced to uttering exclamations of "Holy, Holy, Holy," and variations thereof. If you're doing a Gates Rite, you get half way through the Orphic Hymn, and the deity of the sphere steps into the room with you, and you're reduced to a puddle of tears, or laughter, or some such.
When we've finished our scripted questions and answers, or charged the spirit with the task at hand, we release it to go in peace as it came in power, and to accomplish the things requested. And then we do some grounding stuff, however it's needed.
Later we have our own Communication section. We compare notes and experiences, and talk about what we saw. When I ask the questions during the rite, I write up her responses and also any confirming or conflicting imagery I'm seeing in the crystal myself. In later discussion, it helps jog her memory or bring out other aspects of what the spirit was saying that we might not have caught at first.
We also determine what parts of the rite felt really cool, and what parts felt like it was stuff we were making up. That's something that we are really careful about, because we don't want to end up reaffirming our thoughts going into the rite instead of actually getting objective, predictive facts.
When we write up the results, we note which parts felt self-sourced, and then watch the results. In my experience with Harper, she is more often concerned that the things she is saying are coming from herself than she needs to be. The results have consistently (and often miraculously) indicated that she was in fact saying the things that were going on behind the scenes that were revealed to be the actual truths. So if it was coming from her and not the spirits, she is at least psychic.
I would much rather work with an honest skeptic than someone operating under the false assumption that everything we think we hear from the spirits is divine revelation. After all, it's not just our selves that project things onto the spirits, the spirits themselves can be tricksy. The magic we do is Hermetic Magic, and the first thing Hermes did was steal some cattle. All this stuff we do, as awesome as the results are, we need to be consistently checking results against expectation and intent. And never lose sight of the fact that we are practicing the magic of a trickster deity. :)
While the tech has similarities and differences that are pretty easy to discuss, there are aspects to working with a seer that I've only touched on here that need their own posts. The relationship between the conjuror and the seer, the protective role of the conjuror, the receptive role of the seer,