This blog is dedicated solely to the persuit of the traditional Magical Arts as described by classic works such as Clavicula Solomonis, Lemegeton, Sepher Raziel, Heptameron and the like. This blog is not about spells, fantasy, wicca, new age, chaosmagic or the Golden Dawn system.
Whenever I have a ritual coming up or any other working of a spiritual nature, I like to use a cleansing rite that does the job pretty well.
It uses the famous Asperrges Me verse:
Asperges me, Domine, hyssopo et mundabor,
Lavabis me, et super nivem dealbabor.
Thou wilt sprinkle me, O Lord, with hyssop and I shall be cleansed
Thou wilt wash me, and I shall be washed whiter than snow.
I usually sing it in my native tongue of Romanian, with a melody that is usually sung in Church.
1. Run your bath water however hot or cold you like.
2. Perform the Consecration of the Salt on a bowl of salt, prefferably coarse natural salt or marine salt.
3. Being consecrated, take a fistful of salt and release it into the water in the shape of a cross: In the name of the Father. Next to it, another fistful, and of the Son, and another one, and the Holy Spirit. I usually hit the water with the salt, in an exorcising manner.
4. Put the right foot in the water, reciting the Asperges Me the first time.
5.Put the left foot in the water, reciting the Asperges Me a second time.
6. Kneel with the right foot in the water, reciting the Asperges Me a third time.
7.Kneel with the left foot in the water, reciting the Asperges Me a fourth time, upright.
8. From the kneeling upright position, sit on your heels, letting the water come up above your waist, reciting the Asperges Me a fifth time.
9. Sit in your tub and extend your feet, lye down and let the water reach your neck, reciting the Asperges Me a sixth time.
10. Submerge your head underwater for a few seconds and come up again, and recite the Asperges me the seventh time, taking care not to lose your breath or choke with water.
11. Relax and pray in any fasion you want, meditate and give thanks.
12. Get out dry and do your stuff.
I cannot disclose the origin of this rite. If you wish to use it, feel free.
Non-Christians can replace the trinity with the names Agla, On, Tetragrammaton, but that s about it. Other religioons have their own rites, don t try to use Cthulhu, Yog Sothoth and Nyarlathotep or Satan, Baal and Astaroth, it s not meant to work like that.
Most people have a problem finding this Catholic service anywhere. The Heptameron asks for it in the consecration of the Sword and the Pentacle:
Then take this Pentacle
made in the day and hour of Mercury, the Moon increasing,
written in [paper or] parchment made of a kids skin. But first let there
be said over it the Mass of the holy Ghost, and let it be
sprinkled with water of baptism.
and let the master
carry the Sword; over which there must be said one mass of
the Holy Ghost;
Since both the pentacle and sword are to be consecrated on a Wednesday, this is a stronger reason to believe that this service is not the common Holy Liturgy, but one of the Votive Masses, namely that of the Holy Spirit or Holy Ghost.
Thought this might help.
Missa de Spiritu Sancto
Introitus. Sap. l, 7.
Spíritus Dómini replévit orbem terrárum: et hoc, quod cóntinet ómnia, sciéntiam habet vocis.
(T.P. Allelúja, allelúja.) Ps. 67,2.
Exsúrgat Deus, et dissipéntur inimíci ejus: et fúgiant, qui odérunt eum, a fácie ejus. ℣. Glória Patri.
Deus, qui corda fidélium Sancti Spíritus illustratióne docuísti: da nobis in eódem Spíritu recta sápere; et de ejus semper consolatióne gaudére. Per Dóminum . . . in unitáte ejúsdem Spíritus Sancti.
Léctio Actuum Apostólorum.
Act. 8, 14-17.
In diébus illis: Cum audíssent Apóstoli, qui erant Jerosólymis, quod recepísset Samaría verbum Dei, misérunt ad eos Petrum et Joánnem. Qui cum veníssent, oravérunt pro ipsis, ut accíperent Spíritum Sanctum: nondum enim in quemquam illórum vénerat, sed baptizáti tantum erant in nómine Dómini Jesu. Tunc imponébant manus super illos, et accipiébant Spíritum Sanctum.
Graduale. Ps. 32, 12 et 6.
Beáta gens, cujus est Dóminus Deus eórum: pópulus, quem elégit Dóminus in hereditátem sibi. ℣. Verbo Dómini coeli firmáti sunt: et Spíritu oris ejus omnis virtus eórum.
Allelúja, allelúja. (Hic genuflectitur) ℣. Veni, Sancte Spíritus, reple tuórum corda fidélium: et tui amóris in eis ignem accénde. Allelúja.
Post Septuagesimam, omissis Allelúja et Versu sequenti, dicitur: Tractus. Ps. 103, 30.
Emítte Spíritum tuum, et creabúntur: et renovábis fáciem terræ. ℣. O quam bonus et suávis est, Dómine, Spíritus tuus in nobis! (Hic genuflectitur) ℣. Veni, Sancte Spíritus, reple tuórum corda fidélium: et tui amóris in eis ignem accénde.
Tempore autem Paschali omittitur Graduale, et ejus loco dicitur:
Allelúja, allelúja. ℣. Ps. 103, 30.
Emítte Spíritum tuum, et creabúntur: et renovábis fáciem terræ. Allelúja. (Hic genuflectitur) ℣. Veni, Sancte Spíritus, reple tuórum corda fidélium: et tui amóris in eis ignem accénde. Allelúja.
✠ Sequéntia sancti Evangélii secúndum Joánnem. P
Joann. 14, 23-31.
In illo témpore: Dixit Jesus discípulis suis: Si quis diligit me, sermónem meum servábit, et Pater meus díliget eum, et ad eum veniémus, et mansiónem apud eum faciémus: qui non díligit me, sermónes meos non servat Et sermónem quem audístis, non est meus: sed ejus, qui misit me, Patris. Hæc locútus sum vobis, apud vos manens. Paráclitus autem Spíritus Sanctus, quem mittet Pater in nómine meo, ille vos docébit ómnia et súggeret vobis ómnia, quæcúmque díxero vobis. Pacem relínquo vobis, pacem meam do vobis: non quómodo mundus dat, ego do vobis. Non turbátur cor vestrum neque fórmidet. Audístis, quia ego dixi vobis: Vado et vénio ad vos. Si diligerétis me, gauderétis útique, quia vado ad Patrem; quia Pater major me est. Et nunc dixi vobis, priúsquam fiat: ut, cum factum fúerit, credátis. Jam non multa loquar vobíscum. Venit enim princeps mundi hujus, et in me non habet quidquam. Sed ut cognóscat mundus, quia díligo Patrem, et sicut mandátum dedit mihi Pater, sic fácio.
Offertorium. Ps. 67, 29-30.
Confírma hoc, Deus, quod operátus es in nobis: a templo tuo, quod est in Jerúsalem, tibi ófferent reges múnera. (T.P. Allelúja.)
Múnera, quǽsumus, Dómine, obláta sanctífica: et corda nostra Sancti Spíritus illustratióne emúnda. Per Dóminum . . in unitáte ejusdem Spíritus Sancti.
Præfatio de Spiritu Sancto.
Communio. Act. 2, 2 et 4.
Factus est repénte de cælo sonus tamquam adveniéntis spíritus veheméntis, ubi erant sedéntes: et repléti sunt omnes Spíritu Sancto, loquéntes magnália Dei. (T.P.Allelúja.)
Sancti Spíritus, Dómine, corda nostra mundet infúsio: et sui roris íntima aspersióne fecúndet. Per Dóminum . . . in unitáte ejúsdem Spíritus Sancti.
2. Do not ask me to translate it. I am not your free Latin to English translator, I do not have time to do that. You may find an English or native language version for yourself. It has the Bible verses quoted, so it s quite easy with some practice.
3. Kids skin is not the skin of a child, if you were thinking to debunk me as a satanist and child molestor. Many people think that. Kids skin is the skin of a kid, a young goat, like lamb is a young sheep.
have begun a very fruitful collaboration with Nephilim Press this last year as
you might already know, and part of my payment was agreed to be a book or two
that would far exceed my budget. They were kind enough to save one
such rare piece of book art and after doing about 70 or 80 illustrations, I’ve finally
earned it. I waited in anticipation for it for about a year and although I knew
it was far beyond my financial possibilities, I somehow knew I would have it in
my hands and kept calm, working my way towards it.
is another type of satisfaction when you truly earn something, especially a
book, through hard work and lost nights in front of my computer, drawing,
scanning, altering, admiring or destroying the result. You never question the amount
of money you d spend on it, thinking about how many cheaper books or how many
pairs of shoes would be the equivalent, you just know that this specific amount
of work will earn you that specific book. The feeling that I got opening the
box and unwrapping it from the bubble wrap was awesome.
knew that sooner or later a pirate pdf would pop upon the web, but that could hardly be of any
comfort. This is the last work that E.A. Koetting promised he wouldd pen down, and incidentally,
the first work by him I would own in the original format. More than anything I
appreciate the work one puts into books, so I did not want a cheap ride along
in the pirate ship.
will start by saying that it is not the first book by him I ever read, and I
could not count myself as a die-hard Koetting fan, but I do not have any
prejudice against the author. I acknowledge his merit and am glad for his
success, although i do not share all his ideas nor would I like to make his
path my own. I started reading his works not as a right-hand-pather trying to find
faults in one s left-hand-path ideology or as a light-side magician fighting
against darkness, but as a perpetual student reading and informing himself of
others successes or experiments in magic. Many people that know me and my
faith-oriented nature often find my interest in all the branches of magic troubling,
not being able to conceive a light-side mage reading books that would teach
diabolical acts or deal with demonic magic. Well, magic is this, and it
certainly is that, so I reject nothing.
read the book with an open mind and a keen interest and found some things that
I wholeheartedly agreed with, things I clashed with and things that were not at
all my way of thinking or things that i liked easily creeping in and settling
themselves comfortably in my mind, making me wonder if he had convinced me, if
the ideas were there all along or simply if it was a seduction technique of
the author. It may be all three at once, what i can say is that this book is
certainly seductive. It may convince a seasoned occultist to give it a try and
it may blow a beginner s mind. When dealing with the occult, there is a great
power in announcing philosophical truths that cannot be questioned, such as man
s desire to have more than he needs or the necessity of compliance and service
that must come before ultimate ruler-ship, mixed with the desirable process, in
our case, that of the demonic pact. This technique is quite well-known, selling
your product with someone else s product in order to gain trust. Grimoires are
no different. Someuse previously known
angels and demons to introduce new ideas or rituals, some use known rituals to
introduce new hierarchies of spirits. Of the former category I can name The Ars
Goetia and Ars Theurgia-Goetia, The Grimoire of Turiel and the Sixth and
Seventh Books of Moses, while of the latter category, the Enochian materials of John Dee and Edward Kelly are the most widely known.
the idea of otherworldly authorship is not only old, but recurrent in magical
books. Venerable ancestors such as Enoch, Ishmael, Moses, Hermes, Solomon and
Cyprian have ”written” grimoires long after their deaths, angelic figures the
likes of Raphael and Raziel have passed on secret knowledge to man inthe form of books and Honorius wrote his
famous Liber Juratus under the guidance of the angel Hocroel, but books written
by or inspired by demons were definitely missing. Outside of fictitious books
such as the Necronomicon, inspired the the so-called Old Ones of the Cuthulu
Mythos and the Delomelanicon, written by Lucifer himself, wellspring of the
Nine Gates of the Kingdom of Shadows from the work of novelist Arturo Perez
Reverte, books revealed by demons missed from the Western Magical tradition. The
closest thing we have to this is the Liber Byleth, a magical book quoted by
Wierius in the description of the demonic king Byleth, but that has only been
known in manuscript to but a handfull of experts that so far have not bothered
to translate or transcribe it.A grimoire
inspired by a demon was definitely needed...
Azazel? I have no idea. Maybe because he is the demon of desolation, isolation,
damnation and sin in the Old Testament and the major Promethean initiatory
figure in the Book of Enoch. He would be the most fit character to lead the
magician to total damnation and initiation into the dark arts.
book is about liberation through utter damnation, the power that the destruction of the temporary constructs has over the feeling of one s true
If in the beginning we are encouraged to find a system that responds
to our needs and fits our demands and expectations, we later might feel
constricted by this very system in our search for ultimate liberation. The idea
is quite interesting, but is definitely not new. It may perplex students of a
certain system, but all systems teach at one point or another renunciation.
Death followed by rebirth is a constant in all initiatic traditions, reaching
out of ancient Egypt and the ancient mystery tradition to our contemporary
luciferian ideologies and Eastern teachings. From Osiris to Osho and from
Prometheus to Jesus, all state that only through self-annihilation true
spiritual insight can be gained.
style of the book varies greatly: sometimes is a manual of dark ritualmagic,sometimes a course in self-discovery and oftentimes a journal or a
confession as to a friend. The language tends to be dense, poetic and bombastic,
a feature shown in other books by the same author, but that may be excusable
and lend a personal note of his own work. What matters is that it brings three
new things into the world of the grimoire.
The first is the most obvious
always, that is the grimoiric part itself, the catalogue of demons that
Koetting claims he has called and worked with, referred to in the text as the
commanders over the legions of Azazel, called Nethers. Might be an Egyptian reference, where the word Neter or Netjer usually designated a god. He gives
the seals of33such creatures, organised in three categories or Houses, with
powers, appearances and personal notes.
The second thing he brings new to the
table is the very concept of the demonic pact itself. Pushing the envelope as
he likes to call it, the author does things that other ascertain as toxic and
destructive, even to his own personal well-being. If the entire magical lore
alluding to pacts shows them as being demonic traps in which the sorcerer might
lose his soul an place himself among the damned, our author heeds not the
warnings and goes out looking for it. While other sorcerers take great precautions
not to be beguiled by the demon into signing a pact, he does precisely that,
and lives to tell the tale, of course.
The third thing being brought to the table is the
author s intimate tails of gain and loss, destruction and recovery, anguish,
retreat and freedom. I for one find it intriguing and interesting. It might be
a technique meant to make the method more appealing to the suffering, the
scarred, the shamed and the pariah, but I could not make such a statement with a
content heart. Anyone who suffers and builds their life back is certainly
worthy of anyone s respect, and anyone who would share it for an example with
others, even more so.
book is a good read and an interesting account, beyond the precious style that
aims to make something ordinary seem like a legendary feat. That is something I
found a bit bothersome: the magician never simply looks into the smoke of the
brazier, he always pierces through with his magical focused gaze in the
bellowing smoke of scented copal rising forth from the great triangle of
manifestation, bringing to existence the very substance and idea of smokingness
itself. He does not merely step into a circle, but he commands his weakened body and
exhausted mind forward into the sacred precinct of the temporary temple that is the circle
of the pacts.(not actual quotes, sorry, but you get the picture). As curious as this style may be to the contemporary reader, this
method of combining grimoiric magic and thrill-filled stories is not new
either, and not a trademark of Koetting. Many works of magic begin with
warnings to the reader, advices for the imprudent and curses for the ignorant, making the grimoire even more evil and even more impotant than it really is.
Book of Azazel is an interesting read. I have no inclination nor time to see
what exactly matches Crowley, Chumbley, Ford, Grant or Yogi Bear in what he
writes because I had no time nor enough interest in the Left Hand Path to read
them critically, sowill refrain from
doing so and leave this task to other readers, more seasoned then myself in
quality of the book itself is great, the binding is good but a bit too stiff
for my taste, the cover is simple yet intriguing, keeping the cover and spine
decoration to a bare minimum, the drawings are superbly executed (by Frater
Akherra, whom I commend for his great work), the layout is great and the black
and red text takes us back to the Middle Ages, where most such books were
written with the same colors.
to have one of the 33 copies. Ebay tells me that one such copy already reached
the price of 1200 $. Not that I m selling.
Ever got the feeling that the tools and implements you use in magic choose you rather than the the way around? I had. And it s a recurring thing.
Even before I got to working on Frater Ashen s book about experimenting with the Art of Drawing Spirits into Crystals, I found myself in an avid search regarding scrying, both with a crystal ball and with a water vessel.
Somehow, the water vessel attracts me more.
Besides the ambivalence that the four books of the Lemegeton shows towards the evoking medium (before the circle or in the scrying surface), a lot of texts carried me towards water scrying.
In particular, the method used in Arthur Gantlet s grimoire and in the Book of the Treasure Spirits, both edited by David Rankine and in the experiments of Frederick Hockley.
The method involves a table covered with cloth, a round vessel full of water, a band of divine names, one or two candles and a seal drawn on vellum or paper that covers the mouth of the vessel.
Yesterday while shopping a very peculiar thing caught my eye and I thought it was perfect for such a task: a clear, simple wide wine glass.
Filled with water it can provide the ideal vessel for scrying and the cost was very low, about 1 or 2 dollars.
Also, I needed a stand or a circular wooden plaque. Found one, bought one. Very conveniant. Now, mind you, it s not a special scrying wooden plaque, it s a hard wood, hand carved thingy people use to chop stuff in the kitchen, but the size of it was just right.
If the method does not require a holy table like Barret asks, and just the table and vessel, this very thing can be supported on three wooden legs to make the table itself.
Today I woke up and set my mind on buying a bigger one. I went to a commercial complex that sells all kinds of stuff, rushed through it, climbed the stairs and went straight to the glassware section. And the first thing I saw was this pretty thing.
Basically it s the same thing, only four times bigger than my big wine glass. The round part is bigger than my head, I think. The total hight of the thing is 36 cm (about 14 inches) while the circumference of the bulk is 58 cm (about 23 inches).
Never tried my had at scrying but always was fearful of not being able to see things in small crystals. Well.. problem solved. This is the flat-screen monster of all scrying vessels.
Only thing is that filled up with water it can hold up to 2 liters, so it can be quite heavy. The leg might give and break. I m considering reinforcing it somehow or building a tripod like stand to take some of the pressure off.
Price: the whole shebang, under 20 $. That s about half of the price I would pay on Ebay for a small glass ball being passed off as a Chinese quartz sphere.
Taking advantage of this Full Moon in the day of Venus, also coinciding with Saint Andrew s feastday in my country, to bring you the sixth document in the series.
I m not going to list all the purposes of this talisman because most people are only interested in one use of it: LOVE.
Love, sex, companionship, beauty, they all come under the same gentle rays of Lady Venus.
Hope to end the series quite soon with the Saturn Talisman, I have another thing lined up for you, The Beginning Planetary Invocations, being a set of full invocations to be used before any kind of planetary work, taken from veritable sources. No LBPR, no LIPR, no nonsense, just good-old fashioned invocations to start the juices flowing and build up momentul until you set your intent.
I hope to release it by February.
This is the purchase button for the Venus Talisman PDF, as usual, 7$. Enjoy!
second argument regarding the practicability of grimoires is that these books
were meant to fail. The authors wanted the knowledge to remain secret,for fear of the Church and for fear of misuse
stated before that the Church did not treat mercifully the necromancers that
used divine names and Christian elements in their conjuration as opposed to
those who did not. The last category is practically non-existent. You did not
get a slap on the wrist by putting prayers in your grimoire. You put prayers in
your grimoire because you were a devoted religious man, seeking power through
the use of holiness, depending on what religion you practiced. Jewish grimoires contain psalms and prayers,
Islamic grimoires contain extensive surahs from the Quran, and there was
certainly no Jewish or Islamic Inquisition to please using these.
knowledge was supposed to be secret, true. But grimoires were secret
themselves. The Sworn Book of Honorius was passed down in a straight lineage of
masters and disciples, and if the master could not do that, he would have had
it buried with him. The grimoires we have today were not published in great
numbers in paperback format and advertised to make a profit or to increase one’s
notoriety. Secrecy of the content was not the issue, as very few people could
read, and if they could make out the letters somewhat, they were not learned
men to speak Latin, and even if they were part of the scholarly world or
religious world and knew how to read and speak Latin, they must have had enough
money to buy or have a book bound and enough connections to get access to
magical manuscripts. One simply could not go online and look for spells, one
could not go to the local library and look for books on magic. You had to find
a practitioner and either pay him well for his book of secrets, like Wierius
might have done to obtain the Liber Officiorum from Cockars and T.R., or
apprentice under a necromancer in order for him to teach you.
authors did not fear that people who could misuse them were to read them simply
because they could control their readership. He wouldn’t even fear rival
magicians. The readers were not a mass of unknown people with whom the magician
had no contact, but a select few that the necromancer would make readers of his
problem of the Church was not so strict. Many of the readers, writers copyists
WERE clergymen or monks, part of the Church! There is no problem if the book
might have been found by a priest or a monk, as many of them professed an avid
interest in them, even collected them. The problem was if the wrong clergyman would find them. Only
few were so stuck up and righteous that he would grab your book and accuse you
of witchcraft. If this was done, the book itself would have been burnt as well,
not kept and read. Few inquisitors did read the books and extracted information
used in their letters of accusation, but then they would burn them as part of
the judicial process. The ones who did keep books kept them secret and they
were sympathetic to the use of magic and many monks sold their books for fear
of being discovered by their superiors to other monks. This is how Johannes Trithemius
could assemble such a marvelous library on magic in theshort span of time he was an abbot in Sponheim.
grimoires were not false advertisers, but personal notebooks. True. There were
active schools of magic in Naples, Athens, Salamanca, Fez, Toledo, Rome and
perhaps many more. Not every piece of information in the course was recorded by
the student, indeed. The author in question argues that the grimoires contain a
bare minimum and much was left out. Moreover, much was added to confuse people,
created blinds and specifically wrote them so that they would not work.
said author does not know how a grimoire was used, I’m afraid. The fault does
not lye necessarily with him, this part is a commonly overlooked detail and a
forgotten element that nobody seems to remember. The grimoire was not just a
simple notebook, but a consecrated object meant to make the rituals work. The most
important part of the necromancer’s arsenal was the Book of Consecrations. This
contained all the names of the spirits with their characters, plus a set of
nine conjurations to be performed every day in a ritual of nine days meant to
empower it. His was no mere hollywoodian Book of Shadows, but a powerful object
meant to make it’s content effective.
a summary and incomplete content would not do. The experiment was to be written
in full, with conjurations and actions, in order to be effective. A blind or
lie would not necessarily render the information invalid, but quite the opposite,
funny enough, it would make the blind true!
grimoires are not ineffective in themselves, as the modern practitioners do not
use the said book, the very manuscript that the magician wrote and kept and
consecrated on his knees for nine mornings with exhortations and
suffumigations, but published versions of them. They do not construct a Book of
Consecrations, out of lack of information or rejection of the proper way of
doing it, but work from printed, on-line or oral material. Some exercises are
not bound to that process and are certainly effective, but most are. For
example, the Book of Consecrations states that all experiments are useless
until the necromancer puts it in his book and recites the orisons to make it
effective. More even, any corrupted experiment was made viable again if it be
put in the Book. This is mainly why magicians were not so avid to look for the
meaning and etymology of the words of power used, they did not care if they
said or write Saday, Caday, Sadat, Saddai, Seday or Saclay instead of the
Hebrew name Shaday. Because every experiment, no matter how corrupted, would
have become effective once copied in their private consecrated book.
this point of view, the use of a grimoire as it is is not ineffective, but the
lack of a personal grimoire consecrated according to the tradition that the
desired experiment refers to.