Hod Altar—or, Seething on the Bench

I disassembled my Yesod Altar last night and built up an altar representing the powers of Mercury in Hod.  This, of course, is a part of my ongoing studies in Western Ceremonialism.

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I chose last night to do it, in part, because I wanted to upgrade the talisman I’ve been using to help with my studies in Ancient Greek.

Then I remembered (again) that Mercury is still retrograde, and that not only is any magic a bad idea, but that Mercurial magic specifically directed at communication was an exceptionally bad idea.

The results from my last experiment were less than ideal.   To say I haven’t slept right since would be an exaggeration, and imply a causal connection that is probably better attributed to a combination of  school-stress and the manic side of SAD exacerbated by unseasonable weather.  In this wake of this, a friend pointed out that perhaps Mercury Retrograde and the Vernal Equinox (the former in general and the combination in particular) were not the best time to be fucking with shit if I didn’t want to break my brain (again).  I decided he was right, and have pretty much set aside all my experiments in favor of some basic aura maintenance and Yoga.  This is probably the best decision I could make, because I really do feel a lot better after another rest.

But I’m starting to get antsy.  That’s, again, at least party the unseasonable weather and the inevitable energy burst of spring.  But I’m hot to get back into the magic.  This isn’t βούλομαι—a rational wish or desire.  This is ἐπιθυμεω (longing desire) bordering on ἐραω (love+lust).

I have always been drawn to magic; the more I do it, the more I lust after it.

I cant wait for Mercury to turn direct so I can get back to work.

Further Explorations in Planetary Magicks: a Prelude

Though I only posted about it yesterday, I actually finished out my Abramelin Oil last Wednesday.  After doing so, I finally sat back down to re-evaluate the High Witchcraft system I had been working with when I started it.  The experience was kind of interesting: Penczak’s system looks even more like a watered-down version of the Golden Dawn than it did when I first realized how little of the Western Ceremonial Tradition the GD actually represented; past Yesod (where Penczak introduces the Circulation of the Body of Light and Abramelin Oil), the exercises become increasingly useless outside the GD framework; and, of course, Penczak mentions the existence of the Goetia but cautions against actually using it, and never delves into spirit evocation—a practice which, from where I sit at least, seems fundamental to the Western Ceremonial Tradition as a whole.  Finally, the book culminates with the Bornless Ritual: the Crowley/GD version of the Stele of Jeu rite I have already begun performing with some success.

The more experienced magicians and ceremonialists who read this blog are laughing right now: “Of course I’m going to be disappointed by Christopher Penczak’s overview of High Magick: he makes his living writing 100-level fluffy-bunny bullshit by the ton.”  To which I can only reply, yes, but the tech in the last three books was solid once you ran it through the fluffy bullshit filter.  And I had to start somewhere, or I wouldn’t have even known what questions to ask to get me as far as I have. 

And, despite all my bitching, there are still aspects to the book which will remain useful to me: the altar constructions and the visionary journeys to the sephiroth/planitary realms.

As you all can tell from the tag—or, as you would be able to tell, if I had finished to re-tagging all my posts when I moved from blogger—I like building and rebuilding my altar.  I find myself wishing that I’d thought to photojournal my altar pace from my earliest practice.  I’ve had some good ones over the years.  And maintaining a separate, second altar for individual magical operations and experiments has made it much easier to keep my primary, increasingly devotional, altar from getting too cluttered.

The visionary journeys fit my style.  I am, after all, a shamanic witch—these ceremonial studies are doing wonders for my toolkit, and have introduced me to all sorts of fascinating areas of study and badass awesome people, but they’ll never be my primary focus.  And I’ll be much more comfortable conjuring spirits after I’ve gone and visited their places of power.  And following the Sephiroth up the Qabalistic/GD Tree of Life gives me an order of operations.

I have already completed (in terms of this project) my study of Malkuth/Earth.  As of last night I have begun my journeywork related to Yesod/the Moon.  If that goes as smoothly as it has begun, in the next week or two I’ll move on to Hod/Mercury.  And so on.

In the mean time, I will continue to escalate my practical magic practice.  Currently on the drawing board are that appeal to justice I mentioned, improving my Mercurial talisman that’s been helping me with my Greek, a Lunar talisman to help me maintain a regular sleep schedule and remember my dreams, and a Saturn talisman to help me manage my time better.

And somewhere along the line, I’m going to get over my strange idea that it’s somehow cheating, win the Favor of Kings and learn to fight dirty.

Abramelin Oil

Back in November, when I was still on track with my work through Penczak’s Temple of High Witchcraft, I started a batch of Abramelin Oil.  I finally got around to distilling it.  As described previously, I used Aaron Leitch’s technique, and about 3.5 oz total dry materia.

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Mixed with 1.6 oz olive oil (a hair short of the 2:1 ratio the recipe called for, but I’d rather it a little strong over a little weak), it’s still a pretty amazing shade of red.  Below was my net result, which turned out pretty awesome:

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I’ve thrown the Dead Head back in the cabinet to try to extract whatever’s left, and will add that in a month or two once I’m content I’ve gotten out all the essential oil that I can.

In the mean time this will make a pretty awesome offering and dedication oil.

Aeschylus’ Aid In Appealing for Justice

For reasons which I will not delve into here, I have had appeals to justice on my mind.  I could, of course, go the Curse Tablet route—the tablets found at Bath were almost exclusively appeals for justice(1)—but the only good site for deposition nearby that I’m aware of is the Quaker graveyard by the school, and I’m not sure that I want to go down that road just yet: appealing to the dead could get me something much closer to revenge than to justice.

Which leaves me needing to compose a spell of some other sort.  A prayer, a statement of intent, an image, perhaps a sigil or three.  And poetry.  Poetry is always good for magic.  But for those of us, like myself, to whom poetry does not come naturally, it is often useful to seek inspiration in the poetry of others, or even to outright plagiarize.

By coincidence, I have been reading Aeschylus’ Orestia(2).  And I have to say: if you are seeking justice or revenge, The Libation Bearers is a good place to go looking for poetry on the subjects of justice and revenge:

There has been wrong done.  I ask for right. / Here me, Earth.  Hear me grandeurs of Darkness

–Aeschylus Libation Bearers, 398-9

Tell me that’s not the good shit.

Almighty Destinies, by the will / of Zeus let these things / be done, in the turning of Justice / … The spirit of Right / cries out aloud and extracts atonement / due: … Who acts, shall endure.  So speaks the voice of age-old wisdom.

–Ibid, 306-8, 310-14

Yeah.  That’s the good shit.  And if you’re in more a mood for bloody vengeance than fair justice, just add back in the lines I’ve omitted.

My plan is to take these lines, and maybe a few like them, and write them on one side of a page as a prayer.  On the obverse will be images of the persons involved (the internet is handy that way), along with sigils pointed at having my appeal heard fairly.  The end result will be the sort of thing I can leave on my altar with a spell candle while the issue is in play, then torch or bury upon resolution.

One more for the road:

O gods, be just in what you bring to pass.

Hear then, you blessed ones under the ground, / and answer these prayers with strength on our side.

–Ibid. 462, 476-7


1—Magic of Europe: Ancient Greece and Rome.  Which I have returned to the library and therefore cannot cite properly.

2—Aescylus I.  Ed. David Grene, Trans Richmond Lattimore.  Chicago: University of Chicago Press (1953).

EDIT: Because I cannot be trusted to talk and type at the same time, I originally attributed these passages to the Eumenides rather than the Libation Bearers.  That was incorrect.

I Think I’ve Found the “Reset” Button On My Aura

Fair Warning: In this post I’m going to talk about some of the “woo” that a lot of serious magicians don’t seem to like to talk about, but which I’m pretty sure they all practice on account of… well… their magic works.  Some of this sounds hokey, I know: if someone’s got better language to describe these things, I’d love to hear it.

Like many of you, I imagine, my earliest training in magic revolved around various chakra meditations.  I imagined that I was discovering these features of my energetic body, exercising them like mortal muscles.  I worked diligently to strengthen them, all on the assumption that the Eastern traditions from which they were “adopted” had knowledge of the subtle bodies that Western traditions had just somehow missed.  Now I’m not so sure.

“Forget everything you were told about chakras.”  Was it Peter Carroll or Phil Hine who told me that?  I don’t have those sources at hand to look it up.

The last public Beltane ritual I attended featured a number of children (before they were sent off to finish their own ritual while we grown ups poured some wine and finished our own).  The ritual leader pointed to them, and their as-yet-undifferentiated auras, and her belief that it was because, as children, they had not yet learned to compartmentalize their lives: that they did everything with the whole of their beings.  The auras I could see … the explanation, however, seemed unlikely.

I have already mentioned that my ceremonial experiments have been moving things around: a Malkuth node below my feet, my Crown (Kether) chakra rising a little further above my head, Geburah and Binah nodes forming at my shoulders, and my lowest three chakras fading almost to nothing.  I have been working to counteract these trends—or, at the very least, the untenable side effects.  Since beginning my work with the Stele of Jeu, all of my chakras—except for my Crown and Heart, which have been maintained by my Yoga practice—have been fading,  leaving my aura largely undifferentiated except for a dense corona at the edge.  Interestingly, this is having none of the undesirable consequences of some of my previous experiments—unless the insomnia, which seems to have passed, was related.  All this leads me to conclude that much of what I have taken for granted about my aura—seven chakras, various layers, and what have you—are not natural features but molds we train ourselves to fit within.  The magic we practice shapes our “energetic bodies”, much as our experiences physically altar our brains… except more so.

What does this mean in practical terms?  I don’t know yet, other than the obvious: I’ve lost another round of Everything You Know Is Wrong (I actually kind of love loosing that game; it means the universe it still interesting, and also that my experiments aren’t suffering from confirmation bias.).  It certainly means that, if I continue this path and my familiar energy nodes are replaced by something new and different, certain exercises I have used for years will be less efficacious.  As long as the benefits of jamming this Reset Button continue to be more positive than negative (and so long as none of the side effects are things I’m just not willing to deal with, “objective” measurements be damned), I’ll keep the course and see how things turn out.

Of Tradition, Synthesis, and Danger

You may have noticed by now, dear readers, that I cannot keep my mouth shut when I see people talking about things I have an opinion on.  And y’all know that I have opinions on nearly every fucking thing on this mad, spinning Earth.  But that’s what blogging is, right?  An opportunity to express our opinions?  Well, that’s one thing, anyway.  Unlike some of last soapbox moments, though, this is not a direct response to anything.  People write things, I read them, and it makes me think.(*)

I am not, by any stretch of the imagination, a traditionalist.  I have never been invited to join a Lodge or Coven.  I had long disdained the grimoire traditions, and while I have come around on that issue in theory, the fact is (for reasons too numerous, and ultimately too obvious) that they will never be a major component of my practice.  It would be an oversimplification, but my practice could be fairly described as eclectic Wicca.

Nor am I a cutting-edge radical, disdainful of everything that has come before.  Hell, I didn’t even get into studying Chaos Magick until I started my ceremonial project.  Embarrassing as it is now, I didn’t really understand where the one ended and the other began; I just thought of Chaos as post-modern choose-your-own-adventure ceremonialism.  I know perfectly well that it’s a fucking bad idea to summon Goetic demons without the full pomp and circumstance: they’ll take that shit personally.  I know better than to mix and match traditions with no regard for the histories involved or the subtleties of difference in technique and emphasis.

My practice lies somewhere in between these two extremes.  I have pushed the Wiccan framework as far as it can go and serve my needs, and in doing so I have read about as far and wide as one can on the subject without ever being initiated.  I have moved beyond Wicca using shamanic techniques gleaned from Michael Harner, Gale Wood, Christopher Penczak, a few friends, a hand-full of workshops, and an ever-growing body of UPG—ever conscious of the deeply problematic elements of neo-shamanic practice, ranging from bad scholarship to appropriation of indigenous practices to outright “playing Indian”.  I have incorporated energy work with no parallel in any tradition I can find in print—Maya Heath’s Energies is the closest I’ve ever seen—but which a significant minority of the practitioners I’ve encountered in the world recognize as close enough to something they, too, did when they were young.  I’ve incorporated some of the Chaos techniques from my as-yet-incomplete survey—sigils in particular—and I’m working on comprehending certain portions of ceremonial arts as well—the evocation of spirits.

But, as you have already surmised, I am not content to merely reproduce the work that has been done before: I’m pushing forward in the directions that are most interesting to me, and where my native talent calls to be explored.  I’m experimenting with mask-making, and the particular sort of invocation and embodiment unique to mask-work.  Through my shamanic work, I’m engaging in congress with spirits the likes of which I have never seen addressed in anything I’ve yet read.  I’m experimenting with the use of sex, drugs, and music in my magic: this is fucking ecstatic work, folks, and sometimes I need higher octane fuel than I can (yet) get my brain to produce on its own.

RO (and all the others) is right to point out that yes, there are dangers.  When you mix traditions and tech—and I do both, for all my concerns about cultural appropriation and pissing of the various Powers That Be—things can go horribly awry.  But I’m with RO on the next step, too: do it anyway!  Magic has been a process of experimentation and syncretism for as long as people have been doing it.  Sometimes you’re going to botch.  Sometimes you’re going to piss off some people … or some spirits … or maybe even some gods.  People can be managed.  Spirits and gods can be propitiated.  Magical backlash can be healed.

Hell, some day you might even fuck up so bad that you have to step out of the game for a year.  Or three.  But you come back to it.  Trust me: you’ll fucking come back to it.

We’re hip deep in the forces of creation, y’all.  No matter what you’re told, there are no flawless systems.  Even when it looks like you’ve found one, you’re still going to have to adapt it to your own particular brain and body.  And even if you don’t, some spirit you get involved with is going to issue a geas or taboo that’ll fuck up your perfect tradition, rock your boat, and maybe even upset your whole damn world.  (Trust me on this one: if it’s happened to me once, it’s happened to me twice.)


(*) But rather than link to any of the inspirations for this musing in the text body above, I’m going to collect them here to make sure that none of this very interesting reading material gets missed.

RO has posted twice (at least) on similar subjects, and introduced me to some very interesting and important work being done in the Celtic traditions.  Jason Miller has also talked about his syncretism, personally, and recently more generally (though his snark about the issue of appropriation is grossly inappropriate).  Peter Alexander Vaughn has a couple posts that touch on the issues.

I’m sure there’s still something important that I’m missing.

Conjuring a Home

Back in June, when I had just been accepted into my new college and thought I was going to be living in the dorms, I wanted to be very sure that was going to turn out well.  As a 30-year-old male, a wayout-of-the-Closet bisexual witch with certain nudist tendencies and a manner of costume that has been mistaken for cross-dressing, I thought that my best bet for a good dorm experience would be to have a room to myself.

So I cast a spell.

Now, let me preface this by saying: practical magic is somewhat new to me.  I have generally devoted my psychic energies to, well, spiritual and psychic pursuits.  Mostly, in fact, I’ve devoted my energy to getting better than just a finger-hold on sanity, and to Warding my home-space (which is largely part of the same).  When it comes to manifesting things, I’ve relied on my Web.

A single-room in a good dorm where I’d feel safe, though, seemed a rather high order for that – especially since I wouldn’t actually be moving for another eight weeks.  I’d never experimented with sigil magic before, but I’ve I’ve done a bit of candle magic.  So I decided to use a large candle as the “firing mechanism”, so to speak, for the sigil – and back it all up with a boost from the sort of old-fashioned raise-a-circle magic they taught me in Witchcraft.  Aradia helped, of course.

Although I’m getting better at it, I’m not always the best at keeping a journal.  I don’t recall the exact date and time – it was the full moon in June, but I cant say which day of the moon.  Nor did I record exactly how I phrased the spell before condensing it to a sigil.  I think it was “SAFE HOME SINGLE DORM ROOM”.  I do remember chanting “Safe home dorm room / single room dorm room”.

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The sigil and the candle, after “firing”.

In the most direct sense, the spell either didn’t work … or it backfired.  Not only am I not living I a single room, I’m not living in the dorms.  Or even on campus.  I’m living in a one-bedroom college-owned housing unit, legally a separate entity from the school.

But here’s the catch: single rooms for freshmen don’t exist, and not many transfers get them.  The dormitory to which most of the transfers were assigned may not have single rooms at all.  Also … I don’t think, now that I’ve been in dorms again for the first time in ten or twelve years, that such an environment could ever be “safe” for me at this stage in my life.

“Safe home” and “single dorm room” may have been incompatible parameters.

I didn’t get what I wanted.  But I did get what I need: a safe home, where I can set up my altar and an alchemy lab and even continue brewing my mead.  An easy walk from campus, but too far for post flavors of random visiting.  Far enough that campus security is a total non-issue.  With neighbors who like to party quietly and mind their own business.

So … did the spell work or not?

Earth and Water, Flesh and Blood

I have been here in Sunrise, IN for almost three weeks now.  For all that it doesn’t look any different from the places I come from, the landscape still feels alien to me.  I don’t quite belong here, yet.

Originally, I intended to bond with the land slowly – as naturally and organically as possible.  The problem with that approach, though, is that I won’t belong here until I have bonded to the land.  I won’t feel safe.  Not at school or in town or anywhere but in the power-center I’ve set up in my apartment.  That realization came to me slowly, over the course of the last week.  So I set about planning how to spin my web here more deliberately.

Last night the sky was full of heat-lightning.  The moon was waxing and gibbous; it was the hour of Mars.  There was a school “rave” party scheduled on the lawn, and a thunderstorm rolling slowly in.  I did Earth Breathing as I walked from my apartment to the center of campus, where I cast a circle in the great open lawn and called upon the Elements and the Quarters to make me a part of the land and it a part of me, “so long as I am relevant to the school” (which, as a college student, is as long as I am either a student and/or contributing alum).  I released the circle, promptly made friends with a bunch of potheads, and later attracted the attention of the first serious-seeming witch I’ve yet to meet on campus.

Once the power-high wore off, I slept well and deeply and had vivid, school-related dreams.

This morning, I continued my practice of Earth Breathing on the way to and around the school, cementing and deepening the bond.  I already feel more like I belong here.  I’m more comfortable, more focused.  I will now be better able to do the work I came here to do.

There’s No Way To Tell This Story Without Looking Like a Moron or Possibly a Lunatic

For almost two years now, I’ve been working closely with a spirit I call Tsu (as in “A Boy Named ~”).  You’ve seen her mentioned here once or twice.  Only in passing, though, because she’s something of a long story.  You see … I think I may have made her.

The story actually begins back in high school.  Yeah.  I don’t know how many of you out there started practicing magic that young; but I know that those of you who did probably have your own set of “what the fuck was I thinking” stories, too.  Some of them might even start the same way: Like most young dabblers in the arts of magic, I suffered a certain paranoia.  I didn’t necessarily think that anyone or anything in particular was out to get me.  But they might be!  If not today, than some day! 

Like drawing and writing, I have a natural talent for shielding and warding, but that wasn’t enough for me.  I wanted to be sure that I was safe.  So I made myself a bindrune (a sigil, if you will), took a secret Name, and – I have no idea where this part come from – hid a piece of my soul inside a stone.  This might have actually been the beginning of some interesting Work, if I’d had any idea what to do with it.  But, again, I was young and dumb and (even more so than today) unclear on the benefits of the whole “Keep Silent” thing.

The stone – I called it my “Orb” (keep in mind, I was seventeen) – quickly became more of a liability than a boon.  So I took the Work I’d done with the stone and moved it from the half-inch bloodstone sphere I’d started with to something no one would threaten to swallow, and which couldn’t be quite so easily misplaced: a gray granite sphere.  Not long after, the Work somehow moved again – at the time I blamed an unknown wandering trickster spirit; in retrospect, I’m still not really sure what happened – from the granite to an obsidian sphere I had brought with me to show off. 

If I’d been a more clever lad, I’d have ended the experiment then and there.  In my mind at the time, though, Name, rune, and stone were linked and, having been made, could not be unmade.  Besides, everything else had gone so smashingly!  What else could go wrong?

For the next several years, the Orb – in its final incarnation as the obsidian sphere – was the centerpiece of all my magical work.  I used it to raise power; I used it to ground and ccenter; I brought it with me to every spell and ritual I participated in, and sometimes carried it around just because.

I think I was twenty-two when I decided I needed to retrieve that sliver of soul from the Orb, and unbound it with a spontaneous bloodletting at a pubic Beltane ritual.  (Of course that went over well – why do you ask?)  A year or two later, I decided it was time to put it back.  Only to reclaim the hidden fragment again, after another year or two.

Meanwhile and even after the final retrieval, the obsidian sphere remained a central part of my magical practice.  in particular, I used it to ground and purify my excess energy after rituals, and as a place to release and launder my unwanted rage and lust and whathaveyou.  I fed the energy in as a thread, winding it tighter and tighter.  There really seemed to be no end to the amount of power the obsidian sphere could store. 

Fast forward a few more years to my working group in Kansas City.  whether or not you could touch the Orb had become a somewhat juvenile test of how badass a magician or witch I met was.  Some people began to report that they could feel it watching them.  Then, one day, something inside the sphere “woke up” and started talking to us. 

It particularly liked to come out when the working group was over and discussing magic.  Of course I started talking to it; it seemed like the polite thing to do.  It helped me with the elemental and visionary work I was practicing at the time.  When I underwent my initiation, it asked that I give it a name.  So I did – Tsu is the abbreviated version.  It started complaining about the flavor of energy I was dumping into the sphere – which did and does remain one of my favorite tools – so I gave it a home in a tchotchke … a medusa statue I got on special when I purchased my Dionysos idol.

At which point things got even a little stranger.  Previously, Tsu had been amorphous: formless, or a vague humanoid shimmer, or (once, when it followed me to work at the mall) appearing in the form of a small Chinese dragon.  (Why, yes: sometimes, though not often, I do actually see spirits.)  Once housed in the medusa statue, “it” took the form of “she” and has appeared as the gorgon ever since.  She has taken up residence in my Inner Temple / House of Memory, and served as a guide on several occasions.  She disappears from time to time; most notably she was largely absent from HPF until very recently, when she asked me to make her a sigil/seal. 

So, of course, I did.

Although I occasionally refer to her as a guide, she says she technically isn’t one – or, more accurately, that she wasn’t at the time I asked. When I asked if she were my HGA she straight up laughed at me.

I tell you this story now, somewhat apprehensive.  Several witches to whom I’ve spoken seemed outright frightened by the story.  Others have merely been puzzled.  Neither reaction has been particularly helpful to me.

Did I make Tsu?  Do spirits often come into being spontaneously in crystals used as batteries?  Did some strange spirit leave her there, in some larval state, to feed and grow?  Am I just batshit crazy?  Seriously: What?  The?  Fuck?

Pentagram Ward

Warding circles are used to define and protect a space for a variety of reasons. Witches and magicians use them to protect our homes from unfriendly spirits and mortals. We also use them to define and preserve our ritual areas between formal rites.

The pentagram ward is the rite I found, so long ago, misrepresented as the Lesser Banishing of the Pentagram. They are admittedly similar, but the Lesser Banishing is a ceremonial rite, requiring a ceremonial magician’s tools and formal incantations.  My pentagram ward is somewhat simpler.

The pentagram – with or without a circle around it – is a symbol of elemental power, representing the microsm. Earth, Air, Fire, Water, and Spirit. A ward drawn with such a glyph draws power both from the idea of the pentagram and from the elemental energies of the physical and astral planes.

A warding circle begins, as do all rites, with grounding and centering. Breathe.

Face forward and focus your will. Using one’s tool of choice – knife, wand, sword, hand, eye – draw a pentacle in the air in front of you; fill it with enough power that it glows before your eyes and stays where you put it.

Focus your will on the rightmost point of that pentacle in the air and turn 90 degrees to your right, drawing a quarter-circle line as you go. At the edge of the line you have just drawn, cut another pentacle in the air and fill it with your will as you did the first.

Repeat this process twice more, drawing a total of four pentacles in the air, one in each of the four directions: before, right, behind, and left. The left circle being charged, complete the greater circle with a final quarter-turn. Feel the circle snap closed, feel it fill with power.

Your ward is complete.  It’s simple.  Magicians might even scoff.  But it does the trick under most circumstances, and it makes an excellent framework upon which to hang more sophisticated protections.