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For practitioners of Chaos Magick, sigilization or the making of sigils is extremely popular. Chaos Magick is very individualistic and one of it's cofounders is very skeptical of gurus and hierarchical groups which tend to weigh I favor of the group against the individual. One can listen to the advice and teaching of a guru or teacher but ultimately one must do the experimentation and decide what works for them, Beliefs are subject to constant change and can be manipulated to fit the individuals need. One must be flexible with one's beliefs and be prepared to adopt a belief when it is needed.
There are two types of magick. One magick gets you inside of your head and the other magick gets you outside of your head. Sensory deprivation or anything that inhibits the body tends to get you inside of your head.. Those physical exercise that exite the body tend to get you outside of your head.
The magickian should experiment with different techniques. Keep and practice only ones that are useful. Practice and perfect those techniques so they come out right during the rituals.. Magickain should start regimens that are both strict and pleasurable. Keep a written journal to balance what was achieved and what needs to be achieved.
Nothing is new in magick only the same old idea rearranged. The same process that drives out neurosis is also the one that drives us to excel. Man is lazy and it causes him to look for easy ways to do things. Once something is done enough habitually it is easier and requires less thought. Habit reduces the amount of concentration needed to do something. This frees the mind to do other things. People prefer laziness over living up to their potential. The wizards strives to reach his potential.
Magickians must constantly battle laziness. It is a battle to overcome the sensorship mechanism that holds us back. The magickian should explain to himself vigourously the rational behind every action her/her makes. Some of the reasons include:
1. Necessity: health welfare and development
2..Habit: Something some one does out of rote. Eventually you phase out habit.
3. Appetite: Eating,drinking, sex
4. Fear: Something we do to avoid consequences
5. Laziness
6. Lack of Confidence: Not being good enough
7. Time killer: Something to waste extra moments between events
Our demons are those blindspots or negative traits and feelings about ourselves. Our job is to banish our own demons that personify our negative traits. Negative thoughts trap the magickian and stunt personal growth. It keeps the magickian at his present level of performance. Belief can be changed at will. This is done in a temple during evocations.
Demons strive to keep us fro reaching our potential. We must write our own grimoire on how to banish our own demons.A magical record shows us as we really are. Glory is in the attempt and failure is a day unrecorded. The oath is a statement of the magicians need, intention and motives which is tempered by strategy. Daily regimens should be based on ones social factors like ability and income. The magickal retirement should last 7 days. It should utilize times wisely and destroy your inner demon. During this retreat Magicians should have a schedule one that includes taking care of bodily needs, writing, physical exercise, concentration of chosen power and pranayma. At the end of the retirement the magician should reassess himself. Magic is practices by the few and is secluded. The popularity of magic means an abundance of material this enable one to choose what is good for themselves. Dianetics is good for eliminating aberrations.
The analytic mind functions to record and store data. In times of great stress the analytic mind shuts down and the reactive mind pops up. It records the alarming detail. The informations is stored in traces called engrams. When the analytic mind is restored the engrams are stores in the subconscious and they have power.
Magick deals with emotions. Rituals deal with the unconscious. Gnostic techniques get you to the unconscious. These is no magick without gnosis Accidental sigils are negative engrams that become activated in the reactive mind. For example a car accident with negative associations is stores in the reactive mind later on the associations brin headaches. In the temple when positive sigils are made the mind stores engrams in a positive way.
When making sigils or engaging in magical operations There should be no debate as to whether something is good or bad. Such thinking will cause the magician to suffer. An old idea of alignments to planets and such is pertinent in so far as they are pertinent to the magician. To make a Sigil the magician must first acknowledge a desire. Then he list symbols ad arranges them into a glyph. Then using Gnosis he reifies the sigil and casts it into his unconscious. The reactive mind never rests. It is working constantly and we must listen to it. The proper state of mind for sigilzation comes from a detachment of desire.
Sigil Practice should be done often and with low grade goals that are not too important. this helps top achieve the desired detachment from the desire for the goal. Colors used in a Sigil for strength would normally use red and orange. These colors corespond to Geburah and Mars. Yet these colors might not have meaning for the user. For them blue might equal strength. So blue would be a better color to use. When disigning your sigil you can use colors that flash. You can further bombard the senses with a mantra. For example "my desire is to be as keen as a hawk".
you would then permute this to "myd esir ai to thaw". Later is permuted to "mizir is kenai otaw" Spinning matras are made from foreign languages. Two people attend rotating on the different lines. Other sense can also be used to assault the consious mind.
Rituals begin and end with a banishing. The magical action is contained with in the two banishings. No thought goes beyond the ritual. One can devise ones own banishing ritual or use the Golden Dawn system. Magickian should feel free to adapt they should be open to impressions from the void. Shamans often times went to the void. You must be able to use formless energy to change the formed universe.
To change your reality you can make a sigil here is the Ritual
1. Temple has empty altar facing north.
2. Candle lit, incense burning, burning bowl for sigil
3.start your music
4. face altar meditate on Sigil
5.Caltrop Banishing Ritual
6. Pause
7. Chant Mantra
8.Whirl to music and mantra and keep sigil in mind
9.Stop whirling
10. burn the sigil
11. Reverse Caltrop
7.Enjoy the blog
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This week's weekly spell is a love potion (squeal) from another one of my favorite supply sites, Sacred Mists. They have a wonderful selection of items as well as some wonderful training and resources.
LOVE POTION
What you'll need:
-A decorative bottle with a cap or spout
-8 oz of extra virgin cold pressed olive oil (for ingesting spell)
-or 8 oz 100% Jojoba oil (for inhaling spell)
-fresh herbs, oils, and other botanicals*
It is best to use FRESH, DRIED HERBS FROM YOUR OWN GARDEN, "dried" because the water content in fresh herbs can spoil the potion with mold spores and "from your own garden"because the energies of others who have grown, picked and handled herbs for your spells can linger and spoil the spell.
If you haven't cultivated your own herbs and spices, never fear, for the easiest way to make the herbs your own is to "cleanse" them while you dry them. Begin by filling the bottom of a pie tin with sea salt and laying the fresh herbs on top for 24 hours. If they are still moist after that, put the tin, salt and all into a warm (not hot) oven and check every 15 minutes until dry. You can usually obtain fresh herbs from a specailty grocer. If you have the time, you can hang them upside down in a sunny window until dry. There is no need to cleanse herbs no matter where you got them if you do this as the act of drying in your own home for at least a week bonds them to your energy.
To cleanse the unwanted energies of others from dried herbs that you purchase from a farmers market or grocery store, you should store them in a salted cupboard (one that is regularly cleansed by changing out a fresh pouch of seasalt every equinox) overnight. Salting all the cupboards where you store your foods is a good practice.
THERE ARE TWO KIND OF LOVE POTIONSone is for ingesting and one is for inhaling, usually in the form of a ritual bath, and both are powerful in creating a lasting bond with your beloved.
FOR THE INGESTING SPELL, start with 8 oz. of extra virgin olive oil in a glass or stainless steel bowl (you can use stone, wood or any natural substanceanything but plastic. It's not just because plastic is "fake" but more importantly plastic is made out of crude oil and it's by-products will chemically react with many of the ingredients you put into it. If you are using a single herb (like rosemary) for the potion you can take two or three good sized sprigs and poke them down into the bottle and then add your oil and cork. Bottle should be bathed in moonlight, but if time is of the essence one weeks worth of moonlight can be traded for one days worth of sunshine. If there is no sun I reccomend setting the potion beneath a lamp using a full spectrum bulb for 12 hours
If you are mixing several ingredients you should put them in the bowl and gently stir with a wooden or stainless steel spoon. Let settle for a hour and then funnel the oil into the bottle. You might need a cheese cloth or sifter for small particle herbs and seeds. As long as particles are not too small they may be left inside the bottle.
Once you have filled and set your bottle you may give it to your beloved as a gift for cooking or you may use it to cook for your belovedat the very least you should introduce your beloved to the potion as the act of giving and receiving constitutes consent. It is never a good idea to use a potion on someone with out their consent.
To create an ingestible potion there are two aspects to consider and both of them are important. Taste and purpose. If you only took into account the purpose of the spell you could use some perfecly edible (but truly nasty tasting herbs and that will completely defeat the purpose of the potion if it is not good enough to eat. Now you can mask certain flavors, and when it comes to adding qualities to a potion it is not always important to add alot of a particular herbjust a grain or two of a particularily stout herb is usually all that is required of any herbso with an ingestible Love Potion taste is the most important thing.
DECIDING WHICH HERBS TO SELECT:
What dried herbs you want to add depending on the type of bond you wish to create. You can use a solitary herb for strong, stable potion, or you can combine herbs for their synergistic, magickal powers.
Dried Rosemary from your garden will produce a love potion is deeply rooted in familial loveor as I like to call it, the marryin' kind of love.
You can spice it up by adding a dried pepperbut not toothat much as not to disturb the relationship between the heart and stomach.
A clove or two of dried garlic will keep the sexpots awayyou want to keep your beloved all to yourself, but not too much garlic because YOU still want to be attracted to them, and too much garlic keeps EVERYONE away.
Where flavor is the lead in blending an ingestible potion, aroma takes the reigns when it comes to the inhaled spell. Any edible substance for the most part may also be inhaled, but do you seriouslly want to smell like garlic or dill? The cat might find you attractive but that's not the point, is it. So when concocting an aromatic spell, be sure to combine scents that are complimentary, and know that some scents, particularly the more woody rosemary will overpwer most of the fragrance. But that really is ok when it comes to the aromatic spell because the subject will still be affected by the underlying notes. They do not need to distiguish between them to be swayed by them.
So again you will take your jojoba oil (or you can use olive oil for bath) and your herbs and combine them as you would the ingestible spell, leaving them to set in moon ( or sun) light and then offered as a gift. This love potion that you create will be uniquely yours and thus you create the intention from the combination of ingredients you select. So for completing the spell, you simply: "give thanks, knowing that you are one with all that is and in this knowing you bless and offer your love to your true hearts desire in knowing that they are also one with spirit, so therefore you both are joined in spirit and blessed in return. and so it is"
*Here is a list of fragrant aromatic herbs with their magickal properties:
BAY(LEAVES) : Ingested or inhaled; Used to attract a soul mate.
CARDAMOM: Used to arouse a lover. It is known as a compelling herb.
Caraway Seeds: Used to increase lust in another. Are said to stop infidelity.
CINNAMON(STICKS): Used to increase passion between two people. Use only very small amounts in bath as it can burn sensitive areas.
CORIANDER: Used to deepen and strengthen an existing love relationship.
CUMIN: Strong; Passionate; Used to keep a lover faithful to you.
DILL: To protect and strengthen an existing love.
GINGER: Used to arouse a reluctant lover or cure impotence. When added to other love drawing herbs it is said to accelerate desired results.
JASMINE: The flowers are used to ensure a successful seduction.
LAVENDER: Sweet smelling herb is thought to straighten out marital problems and ensure fidelity.
MYRTLE: Used to increase fertility.
ORANGE BLOSSOMS: Fragrance used in bath to attract a marriage proposal.
ROSEMARY: Used in every way, ingested, as incense, as oil and in a sachet, to bind two people together in a gentle, loving bond.
RED HOT CHILI PEPPERS: These amazing hot red fruits aid the release of endorphins for an uplifting buzz.
SWEET PEA: An attraction flower. Used to increase popularity.
VANILLA PODS: Seductive powers; Are thought to lower another's inhibition
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MAGICKAL IMPLEMENTS
ATHAME - A double edged knife used most exclusively for ritual. The size varies, but generally an athame's blade is 4-6". The athame is used to represent the masculine principle and according to tradition, either fire or air. It is sometimes used in conjunction with the chalice in a symbolic recreation of the Great Rite (union of feminine and masculine principles).
BELL - Used to summon deities to your circle. Is also chimed to signal the beginning and end of a ritual.
BESOM/BROOM - A wooden and straw tool used for sweeping the ritual circle. The broom's magickal sweeping "cleans" the circle by removing negative energies.
Usually the broom does not touch the ground. The circle should be thoroughly cleaned physically prior to using your besom to cleanse ritually. The traditional besom is round and hand made.
BOLLINE - A knife with a curved blade which resembles a half moon. The bolline Is used primarily for cutting herbs.
CAULDRON - A round vessel usually made of cast iron. The cauldron can be used as a censer or used for scrying. Usually when using a cauldron for scrying, the cauldron is filled with water or another liquid. Sometimes a crystal, stone or ink is placed in the water as a focal pint. A black cauldron is ideal for scrying. Cauldrons come in many sizes. Some are small enough to fit on an altar.
Larger cauldrons are of ten used with bonfires (lighting a fire underneath the cauldron in an outdoor ritual) as well as for scrying while small one are more appropriate for altar use and scrying. The cauldron is used for the elements of air, fire and water, depending on how the cauldron is being used.
CENSER - A container in which incense is burned. Censers can be numerous sizes and shapes. A Bowl or dish may be used. Some people use large shells for censers. Most censers are made of metal or earthenware and are filled with sand to keep the bottom from getting hot. Incense burning charcoal is placed on top of the sand and lit. Once the charcoal is hot, dried herbs, herb blends or resins are placed on top of the hot coals. The censer is used to represent the element of air and is often carried around the circle. The sand insulates the bottom of the censer so it can be carried. Some censers have handles as well. Standard incense cones or sticks can be used as well. When they are, the censer would be the cone or stick holder. These types of censers are wooden, metal or earthenware. Smudge sticks made out of straw or many different types of straw-like herb stems bound together, are often used to ban the incense.
CHALICE - A goblet with a long stem used for holding water on the altar or for wine, juice or water during the wine and cakes portion of the ritual. Chalices can be made of virtually any material as long as it can contain liquids. Most are silver, silver plated, glass, pewter, earthenware or any combination ther. Often, chalices have symbols or images etched, engraved or attached to them.
CANDLES - Candles of various sizes, shapes and colors are part of the pagan altar. Candles represent the element of fire generally, but they can also be used to represent all four elements, depending on their colors. They are frequently placed on the circumference of the circle at the four cardinal points, north, south, east and west. The colors and the elements that each of these directions represent vary by tradition. Candles can also be used to represent the Goddesses. Gold and yellow can be used for the God. White, blue, silver and gray for the Goddess. Candles can also be used to represent the thing you are trying to manifest in a spell. For instance, pink and red for emotions and love, and green for health or wealth. Candles are an enormous part of most witches' spellwork. They can also be anointed with essential oils to increase their association with something.
ESSENTIAL OILS - These are natural oils extracted from various plant parts.
Sometime the leaves, sometimes the flowers, sometime the stem or roots, and occasionally the whole plant. Each plant has a particular vibration, therefore, each oil's uses are unique. Essential oils are potent in their natural form and are usually cut or added to another vegetable oil base. There are numerous base oils that you can use, but jojoba is one of the best. The ratio of essential oil to base oil varies from type to type.
GRIMOIRE - Also called the "Book of Shadows". The book a Witch uses to record his/her spells, rituals and more. Can be used as a journal, a workbook, or a notebook and may contain information ranging from candles, herbs, planetary, moon associations, to Sabbats, personal deities, spells, etc.. Should be written in the Witch's own handwriting using a consecrated pen and may be anything from a plain spiral notebook to an intricate leather bound book that can be ordered from many pagan catalogs.
HERBS - Usually dried and burned as incense, but altar uses include teas and brews as well. Herbs can be used medicinally too and are powerful to use with healing magick.
IMAGES - These are pictures, statues or other representations of the magickal world. Images are very personal. Goddesses, gods, angels, faeries, dragons, elves, gargoyles and other mystical figures are among those you may find on altars. The images help us tap into archetypal energies by helping us associate with the figures we want to manifest.
PENTACLE - A very popular altar symbol, a five pointed star within a circle.
Each point represents an element - earth, air, fire, water and spirit. The pentacle itself is usually symbolic of the element of earth.
SWORD - Represents strength and the phallus of the God. May be used in place of the athame.
WAND - A stick or rod the length of the forearm, made of wood or copper usually.
The wand is used as a tool of fire or air. It can be simple or ornate. It is commonly decorated with crystals, gemstones, feathers, ribbons and paint. The wand is often used in casting the circle and in directing energy.
Reference: http://spells-and-chants.blogspot.com
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MESSAGES IN THIS DIGEST (1 MESSAGE)
1. The Language of Orthodoxy From: Kenaz Filan View All Topics Create New Topic
MESSAGE
1.
THE LANGUAGE OF ORTHODOXY
POSTED BY: "KENAZ FILAN" KENAZFILAN@GMAIL.COM HOUNGANCOQUILLEDUMER
Wed Oct 13, 2010 6:14 pm (PDT)
[from
CYA behaviors. Rote memorization can replace passionate devotion:
political
jockeying and corporate in-fighting may serve its leaders better than
piety.
But I wonder if we aren't missing the role organized religion can play in
grounding and effectuating the spiritual experience. Its rigidity and
conservatism can provide a powerful structure within which Ecstasy can be
transmuted into the Word and from there into the Deed.
Every language must have an underlying
grammar,
a structure upon which sounds, characters and gestures are combined in
certain constrained and predictable ways. Mystics may experience the Divine
in a lightning flash which transcends all language - but in its aftermath of
their vision they must try to incorporate the vision into their daily life.
To describe it to themselves - and later to others - they will use the words
and symbols of their culture. Of course, this incorporates a chance for
error. It also offers a way of communicating, however imperfectly, the
vision of the ineffable.
Since Freudand
Jungwe
have concentrated on personal interpretations of dreams: we focus on
what
the symbols mean to the dreamer. A similar focus prevails in many spiritual
and theological circles. Faced with the immanence of the Gods, we ask what
impact Their presence has on the seer. Pantheons are recast as images and
reflections of some nebulous undifferentiated Divine Force, or as
psychodramas playing out inside the shaman's skull. Their role as protectors
and progenitors of the clan, the city or the people is subjugated to their
new role as therapist: They become a resource to be tapped for
self-improvement, something to be exploited rather than worshipped.
A living tradition provides us a different lens for viewing our experience
and a different language for communicating it. It gives us access to the
teachings of others who have been touched by the
Gods,
to their techniques and their coping mechanisms: it provides information
which is vetted by centuries of profitable use. It also gives us goals and
guideposts against which we may measure our visions. This can help us to
separate the spiritual experience from wish-fulfillment. The line between
enlightenment and self-delusion can be a fine one: having history to draw
upon can provide useful checks and balances.
Orthodoxyforces
us to deal with uncomfortable issues in its taboos, restrictions and
moral requirements. We may approach its strictures as reformers or as
reactionaries: we may follow its rules with varying degrees of adherence.
But we must engage with and be shaped by them nonetheless: we must allow its
worldview to color our own. We must address problems we would rather avoid
and account for transgressions we might prefer to bury. In a self-led
spiritual quest, we may never find our way outside our comfort zones and may
never account for difficult questions.
Eliadereferred
to shamans as "technicians
of the sacred
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