Magical Advice -- Pt. 11, By Mysticalgod

8/9/2019 Magical Advice -- Pt. 11, By Mysticalgod

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INTRODUCTION

he Magical Advice contained herein is fullof power. From what you gain from this lesson willenable you to create rings that unlock doors, orallow you to draw your present wish into yourhome. It's up to you to name the wish, but it'salso up to you to make it happen. All of it is upto you. In previous lessons, you learned much aboutthe practical relation of identity to magic. Inthis Magical Advice lesson, you will use youridentity skills to form magical relationships withmagical obects and magical beings. !ithout a goodunderstanding of your identity, you may be lackinga good foundation with which to move forward inthis lesson. If you have not studied previouslessons, and practiced them, then please, bookmarkyour place here, and go back and study andpractice the previous lessons. "ou will bee#ceedingly glad you did.

he core of this lesson is entitled,$#change.

!ithin a man's mind, one that has not yetbeen opened by spirit, is there an absence ofbalance. %ften, people conceive ideas that arebased on only themselves. And with that, theirbeliefs and conceptions are highly influenced byculture, taught morals, and taught values. Fore#ample, there are people today who believe that&od is a single individual, a man, and probablyAmerican, who speaks modern english.

!e will review popular trends in magical


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studies, including magic as taught by the &oldenawn. hen we will dive right into a few rituals,where not only you will gain a wealth ofinformation, but you will also be able to add andmodify to fit your skill level. I won't walk youthrough every possibility in the ritual process."ou will have to e#amine them, study them, anddetermine which parts of the rituals are doingwhat. he rituals have key points that can befurther researched, so as to provide you a richand in depth pool of magical knowledge for you tosink your teeth into. It should be a very uicye#perience that you should find very rewarding, ifyou follow the path one step at a time. (nlikemany other occult books where you can leap ahead,this book doesn't afford you that lu#ury. "ou willhave to read and comprehend each point beingtaught. hen you will, as M" students, have toread between the lines. In our magical academy,you will have to start thinking in ). *othing isplaced entirely before you, because in magic, realmagic, you have to dig, always dig further. heanswers will sometimes be right before you. hen,other times, you will have to +crack the code+, soto speak.

et's &%.

NATURAL MAGIC POWER: EXCHANGE

"ou may have seen many -olomon magic relatedbooks showing how to constrain spirits, followinge#tensive prayers and numerous methods andprocedures. ery little, if anything, is given tothe spirit who provides the miraculous magic. In


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this magical advice lesson, and in others, you maynote that I do not recommend commanding spirits,or any living form, without payment of some kindfor their service. In nature, you can see ane#change between all life forms. $ven when ananimal dies a natural death, its decomposing bodyhelps to fertili/e the same ground that it mayhave provided its food. hink about this a moment.his process was created by the desire of nature.*ow, how do you think nature would like you tocreate your magic0 %nly to serve you0

ets e#amine some of this magic as taught byothers.

First, let's consider -olomon's approach.In emegeton 1t.I 2esser key 34, by -olomon,

the phenomena of the magic is based only upon thephysical senses of sight, sound, smell, taste,touch, mind. hese elements are e#panded into therituals, accompanied with diverse motion or acts.o a degree these things are useful, however theylack the element of abstract. %ne cannot followthe true path of magic in purely concrete terms.ake for e#ample the ourney of a shaman into+non5ordinary reality+, and his walk into thewaking dream world, and consider a pretty flowerbefore him, the one that smells so wonderful, isit only a flower0 6oth in his waking dream, and inmagic, the flower may turn into a bird and flyaway. !e cannot demand consistent ordinarye#periences in our reality, then turn around ande#pect to produce magic, as magic is notconsistent or ordinary by its own standards.

Much of the way of doing things in rituals in


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today's magic is highly influenced by the waythings have been done in the church. And thechurch, has been highly influenced by worldlypolitics. In true magic, a person transcends allmaterial and worldly processes in order to achievenon5worldly results.

o some degree, I am sympathetic towards thisapproach, as all of us struggle for some kind ofground or foundation to build upon. It is noteasy to create an entirely new ritual structurefrom scratch. $ven I struggle with this process.I am currently working backwards, as should you,to rewrite the process. "ou will need to e#amineevery element of your magic, and 7uestion itsorigin. -ome things like the pentacle and yourdeities, you may wish to leave alone.

8ere is an overview of a few of -olomon'sbooks, so that you may use them in conunctionwith this current lesson. In simpler terms, youmay find a spirit and its seal and use itaccording to the power you need from it.

9AI9(A -A%M%*I- :$&I-,which containeth all the *ames, %ffices, and%rders of all the -pirits that ever hehad converse with, with the -eals and 9haractersto each -pirit and the manner ofcalling them forth to visible appearance;In < parts, vi/.;234 8$ FI:- 1A: is a 6ook of $vil -pirits,called &%$ IA, showing how hebound up those -pirits, and used them in generalthings, whereby he obtained greatfame.


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2=4 8$ -$9%* 1A: is a 6ook of -pirits, partly$vil and partly &ood, which isnamed 8$(:&IA5&%$ IA, all A>rial -pirits, etc.2)4 8$ 8I: 1A: is of -pirits governing the1lanetary 8ours, and what-pirits belong to every degree, of the -igns, and1lanets in the -igns. 9alled the1A(I*$ A: , etc.2?4 8$ F%(: 8 1A: of this 6ook is called AMA$or -%%M%*, whichcontaineth those -pirits which govern the FourAltitudes, or the )@ egrees of theBodiac.hese two last %rders of -pirits are &ood, and tobe sought for by ivineseeking, etc., and are called 8$(:&IA.2


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*e#t, he Dabbalah.he Dabbalah is a book which, in itself, is

sufficiently comple#, and yet has added to it, byother books, volumes of additional comple# topics.Attempting to fully grasp the practical use of theDabbalah can be a di//ying e#perience. *o doubt,this is left many magic students with incompleteeducations on the topic, after students set asidetheir studies of the e#hausting topic.

It is my recommendation that you start yourapproach to the Dabbalah with the intent on seeingits role in nature. 8ow does it perform the roleof e#change0 eave comple# devices to those whohave invented them. Focus only on the simplestconcepts you can understand about the Dabbalah, ina way that shows a natural e#change.

*e#t, Aleister 9rowley, a magician andteacher and writer of the occult.

I believe that much of the way Mr. 9rowleytreats his spirits has to do with how we saw thechurch treating spirits during his upbringing.he church, immersed in worldly politics, is theleast bit interested in any form of naturale#change between man and spirit. In the followinge#cerpt, from Mr. 9rowley's book, +Magick heoryand 1ractice+, we can see the dominant applicationof force against the spirits rather than a mutual


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e#change.In magical e#change, the e#change may

sometimes be indirect, by doing somethingfavorable for another person as a result of thepower received. his has been one of the methodsthat I have taught in previous lessons.

"Magick Theory an Prac!ice"

CHAPTER XI

#Par! II$

O% THE CHARGE TO THE &PIRIT

WITH &OME ACCOUNT O% THE

CON&TRAINT& AND CUR&E& OCCA&IONALL'

NECE&&AR'

I(

%n the appearance of the spirit, or themanifestation of the force in the talisman whichis being consecrated, it is necessary to bind itby an %ath or 9harge. A spirit should be made tolay its hand visibly on the weapon by whose mightit has been evoked, and to Eswear obedience andfaith to 8im that liveth and triumpheth, thatregneth above him in 8is palaces as the 6alance of:ighteousness and ruth by the names used in theevocation.

It is then only necessary to formulate the%ath or 9harge in language harmonious with thepreviously announced purpose of the operation.he precaution indicated is not to let oneselfsink into oneGs humanity while the weapon is


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e#tended beyond the 9ircle. !ere the force to flowfrom it to you instead of from you to it, youwould be infallibly blasted, or,at the least, become the slave of the spirit. At no moment is it more important that theivine Force should not only fill, but radiatefrom, the aura of theMagician.

II

%ccasionally it may happen that the spirit isrecalcitrant, and refuses to appear.et the Magician consider the cause of suchdisobedienceH It may be that the place or time is wrong.%ne cannot easily evoke water5spirits in the-ahara, or salamanders in the $nglish akeistrict. 8ismael will not readily appear whenupiter is below the hori/on. In order to counteract a natural deficiencyof this sort, one would have to supply asufficient 7uantity of the proper kind ofmaterial. %ne cannot make bricks without straw.

!ith regard to invocations of the &ods, suchconsiderations do not apply. he &ods are beyondmost material conditions. It is necessary to fillthe Eheart and Emind with the proper basis formanifestation. he higher the nature of the &od,the more true this is. he 8oly &uardian Angel hasalways the necessary basis. 8is manifestationdepends solely on the readiness of the Aspirant,and all magical ceremonies used in that invocationare merely intended to prepare that AspirantC notin any way to attract or influence 8im. It is 8isconstant and eternal !ill to become one with the


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Aspirant, and the moment the conditions of thelatter make it possible, hat 6ridal isconsummated.

III(

he obstinacy of a spirit 2or the inertial ofa talisman4 usually implies a defect ininvocation. he spirit cannot resist even for amoment the constraint of his Intelligence, whenthat Intelligence is working in accordancewith the !ill of the Angel, Archangel and &odabove him. It is therefore better to repeat theInvocations than to proceed at once to curses.he Magician should also consider whether theevocation be in truth a necessary part of theDarma of the (niverse, as he has stated in his own%ath 2-ee 9ap. JI, I4. For if this be a delusion,success is impossible. It will then be best to goback to the beginning, and recapitulate withgreater intensity and power of analysis the %athand the Invocations. And this may be done thrice.

6ut if this be satisfactorily accomplished,and the spirit be yet disobedient, the implicationis that some hostile force is at work to hinderthe operation. It will then become advisable todiscover the nature of that force, and to attackand destroy it. his makes the ceremony moreuseful than ever to the Magician, who may therebybe led to unveil a black magical gang whosee#istence he had not hitherto suspected. 8is need to check the vampiring of a lady in1aris by a sorceress once led F:A $: 1$:(:A6% tothe discovery of a very powerful body of blackmagicians, which whom he was obliged to war fornearly 3 years before their ruin was complete and


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irremediable as it now is. -uch a discovery will not necessarily impedethe ceremony. A general curse may be pronouncedagainst the forces hindering the operation 2forEe# hypothesi no divine force can be interfering4and having thus temporarily dislodged them K forthe power of the &od invoked will suffice for thispurpose K one may proceed with a certain asperityto conure the spirit, for that he has done ill tobend before the conurations of the 6lack6rothers.

Indeed, some demons are of a nature such thatthey only understand curses, are not amenable tocourteous command; K Ea slave,

!hom stripes may move, not kindness.Finally, as a last resource, one may burn the

-igil of the -pirit in a black bo# with stinkingsubstances, all having been properly preparedbeforehand, and the magical links properly made,so that he is really tortured by the %peration.

his is a rare event, however. %nly once inthe whole of his magical career was F:A $:1$:(:A6% driven to so harsh a measure.

"(In this conne#ion, beware of too ready a

compliance on the part of the spirit. If some6lack odge has got wind of your operation, it maysend the spirit, full of hypocritical submission,to destroy you. -uch a spirit will probablypronounce the oath amiss, or in some way seek toavoid his obligations. It is a dangerous trick, though, for the6lack odge to playC for if the spirit comeproperly under your control, it will be forced to


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disclose the transaction, and the current willreturn to the 6lack odge with fulminating force.he liars will be in the power of their own lieCtheir own slaves will rise up and put them intobondage. he wicked fall into the pit that theythemselves digged. And so perish all the DingGs enemiesH

"(he charge to the spirit is usually embodied,

e#cept in works of pure evocation, which after allare comparatively rare, in some kind of talisman.In a certain sense, the talisman is the 9hargee#pressed in hieroglyphics. "et, every obectsoever is a talisman, for the definition of atalisman is; something upon which an act of will2that is, of Magick4 has been performed in orderto fit it for a purpose. :epeated acts of will inrespect of any obect consecrate it withoutfurther ado. %ne knows what miracles can be donewith oneGs favorite mashieH %ne has used themashie again and again, oneGs love for it growingin proportion to oneGs success with it, and thatsuccess again made more certain and complete bythe effect of this Elove under will, which onebestows upon it by using it.

It is, of course, very important to keep suchan abect away from the contact of the profane. Itis instinctive not to let another person use oneGsfishing rod or oneGs gun. It is not that theycould do any harm in a material sense. It is thefeeling that oneGs use of these things hasconsecrated them to oneGs self. %f course, the outstanding e#ample of all


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such talismans is the wife. A wife may be definedas an obect specially prepared for taking thestamp of oneGs creative will. his is an e#ampleof a very complicated magical operation, e#tendingover centuries. 6ut, theoretically, it is ust anordinary case of talismanic magick. It is forthis reason that so much trouble has been taken toprevent a wife having contact with the profaneCor, at least, to try to prevent her.

:eaders of the 6ible will remember thatAbsalom publicly adopted avidGs wives andconcubines on the roof of the palace, in order tosignify that he had succeeded in breaking hisfatherGs magical power. *ow, there are a great many talismans in thisworld which are being left lying about in a mostreprehensibly careless manner. -uch are theobects of popular adoration, as ikons, and idols.6ut, it is actually true that a great deal of realmagical Force is locked up in such thingsCconse7uently, by destroying these sacred symbols,you can overcome magically the people who adorethem.

It is not at all irrational to fight foroneGs flag, provided that the flag is an obectwhich really means somethingto somebody. -imilarly, with the most widelyspread and most devotedly worshiped talisman ofall, money, you can evidently break the magicalwill of a worshiper of money by taking his moneyaway from him, or by destroying its value in someway or another. 6ut, in the case of money, generale#perience tells us that there is very little ofit lying about loose. In this case, above all,people have recogni/ed its talismanic virtue, that


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is to say, its power as an instrument of the will.6ut with many ikons and images, it is easy to

steal their virtue. his can be done sometimes ona tremendous scale, as, for e#ample, when all theimages of Isis and 8orus, or similar mother5childcombinations, were appropriated wholesale by the9hristians. he miracle is, however, of a somewhatdangerous type, as in this case, whereenlightenment has come through the researches ofarchaeologists. It has been shown that the socalled images of Mary and esus are really nothingbut imitations of those of Isis and 8orus. 8onestyis the best policy in Magick as in other lines oflife.

*e#t, 9ornelius Agrippa, magician and occultwriter.

Agrippa wrote; ++*othing is concealed fromthe wise and sensible, while the unbelieving andunworthy cannot learn the secrets.+ 8e emphasi/ed;+All things which are similar and thereforeconnected, are drawn to each others power.+ hisis known as the law of resonance.

Agrippa often concerned himself with occultphilosophies. he problem with the philosophiesis that without a proper teacher, one spends moretime trying to discern them then one spends timein applying them. In some cases, they never getapplied.

In the following e#cerpt, you may havedifficulty e#tracting the meaning from what isbeing said. "et, it is being provided so that you


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an observe Agrippa's view of a spiritualhierar hy, rather than a spiritual ex hange. Seeing there is a three-fold World,Elementary, elestiall, and !ntelle tual, andevery inferior is governed by its superior, andre eiveth the influen e of the vertues thereof, sothat the very original, and hief Wor"er of alldoth by Angels, the #eavens, Stars, Elements,Animals, $lants, %etals, and Stones onvey fromhimself the vertues of his &mnipoten y upon us,for whose servi e he made, and reated all thesethings Wise men on eive it no way irrationallthat it should be possible for us to as end by thesame degrees through ea h World, to the same veryoriginall World it self, the %a"er of all things,and first ause, from when e all things are, andpro eed( and also to en)oy not only these vertues,whi h are already in the more ex ellent "ind ofthings, but also besides these, to draw newvertues from above. #en e it is that they see"after the vertues of the Elementary world, throughthe help of $hysi " *+medi ine, and aturall$hilosophy in the various mixtions of aturallthings, then of the elestiall world in the ayes,and influen es thereof, a ording to the rules ofAstrologers, and the do trines of %athemati ians,)oyning the elestiall vertues to the former%oreover, they ratifie and onfirm all these withthe powers of divers !ntelligen ies, through thesa red eremonies of eligions. /he order andpro ess of all these ! shall endeavor to deliverin these three 0oo"s Whereof the forst ontainsnaturall %agi ", the se ond elestiall, and thethird eremoniall. 0ut ! "now not whether it be an


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unpardonable presumption in me, that !, a man ofso little )udgement and learning, should in myvery youth so onfidently set upon a business sodiffi ult, so hard, and intri ate as this is.Wherefore, whatsoever things have here already,and shall afterward be said by me, ! would nothave any one assent to them, nor shall ! my self,any further then they shall be approved of by the1niversall hur h, and the ongregation of the2aithfull.

ext, 2ran3 0ardon, magi ian and tea her ofthe o ult.

%r. 0ardon has a uni4ue approa h to magithat is worth the time observing. #is tea hingsoften relate to energies within oneself. As youmay have learned already, his tea hings areheavily influen ed by the 5abbalah. Although the5abbalah, as taught by 0ardon, relates to ourosmi onne tion, there seems to be a la " ofemphasis on an ex hange between us and ouruniverse. evertheless, ! would li"e to presentsome writing by 0ardon to instru t you on thereation of a magi wand. Su h "nowledge will be avery powerful tool for you should you de ide touse a wand as your Symbiote or Affinite. /herituals for alling a Symbiote or Affinite areprovided later in this lesson.

6ust a note, for you to use later if youdesire, a eptable things to give to a wand, if itis made of wood, may in lude restorative wouldoils, or positive emotions 7sin e wood absorbsemotion8.


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The Magic WandBy Franz Bardon (Extracted from The Practice of Magical Evocation)

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The most important aid in ritual magic is, and always will be, the magic wand. Since the days of

yore magicians and sorcerers have been pictured with a magic wand. Charlatans and stageillusionists are still making use of it today, trying to throw dust into the eyes of their audience byall sorts of tricks. The person who thinks it suffices to hold a magic wand in his hand in order to

fulfil wonders is led astray.

I will give here an explanation of the symbolic meaning and the description of the syntheses of

the magic wand, seen from the magical point of view theoretically as well as for practical

application.

Above all, the magic wand is the symbol of the will, the power and the strength by which the

magician maintains his influence on the sphere for which he has made and charged it. A

magician will not have just one wand for his practice, but he will make several wands dependingon what he intends to do or attain.

The actual purpose of a magic wand is to help the magician project his will into any sphere orplane. He may have a wand:

1. to influence any being, no matter if human or animal,

2. to cure people from diseases and to do away with bad, unfavourable influences,3. to evoke high intelligences and to invoke demons and spirits.

To say that the magic wand symbolizes the absolute power of the magician is truly justified. The

person having fully comprehended the mystery of the magic wand in its magnitude will never do

his operations of ritual magic without this implement. It would lead too far, if I tried to state hereall the possibilities of the magic wand. For the intelligent student these hints will suffice and will

serve as guiding principles. His knowledge will be enlarged by ample meditation.

The magic wand is a condenser, no matter what material it is made of or in which way it is

manufactured. Charged with the will of the magician, it expresses a certain power. It may be asimple one (the usual type of wand) or a complicated one.

All the wands carved out of wood are regarded as simple wands. But only a special kind of

wood, suiting the purpose, may be used. Thus, hazelnut or willow are to be used for a wishing-wand.

The wishing-wand is a modification of the magic wand. Though a wand made of ash-wood maybe used as a magic wand for all magical operations the magician, when carrying out operations

of ritual magic, will only charge it for the purpose of curing people.

The wand made of elder-wood, proves, on account of its analogy to Saturn, especially efficient

when calling up or evoking elemental spirits and demons. In making magic wands willow twigs

may also be used for any type, for the willow is a very good fluid condenser. The attentive readerwill remember that willows are often struck by lightning because of their high content of water,
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and their capability of absorbing. He may also remember the old saying referring to

thunderstorms: "From the willow flee, look for a beech-tree".

The wood of an oak or an acacia, too, is an excellent material for making a magic wand. It is,

indeed, very easy to make a magic wand of any of the kinds of wood mentioned.

Cut a twig, approximately 3/8 to 3/4 ins. in diameter and about 12-20 ins. in length, remove its

skin and smooth it.

Often the cutting of a magic wand has been restricted to special astrological periods, and the

magician acquainted with astrology is free to make use of his knowledge when making a wand.But such a procedure is by no means necessary, since the magician knows very well that the stars

may have a certain influence, but that they cannot force the wise to do anything, as he actually

rules them. Thus anybody may, if he likes, make by himself a magic wand out of one of the

materials mentioned above.

If the magic wand is to serve ritual purposes, you are recommended to use a new knife whencutting the twig. The knife may later be used for other ritual purposes or other magicaloperations. It should, in that case, never be employed for any common purpose.

If the magician does not expect to use the knife again after having cut and smoothed the twig forthe magic wand, he should bury it in order to prevent it from ever coming into the hands of

anyone else.

Another kind of magic wand is the steel magnet which has to be equipped with an insulated grip.Take a round steel rod (the best steel to use is electro-steel, (i. e. magnet steel) approximately 12-

20 ins. long with a diameter of 3/8 ins., polish it and have it nickel-plated to prevent it from

rusting. After having nickelplated the rod, the magician may magnetize it by means of an electriccoil, similar to the magnetization of a horse-shoe or the magnet of an electrical motor. The

greater the power of attraction of the magnet, the better it works. This is the way to get a very

strong steel magnet which will not only do its work as such, but which will also serve as anexcellent magic wand for many magical and magnetic experiments.

First of all one must locate the north and the south pole on the magic electro magnetic rod and

mark both poles: the south-pole with a minus and the north-pole with a plus. For the insulation ofthe rod the middle must be then wound with a silk ribbon as wide as the palm, i. e. about 3-4 ins.

A rubber hose of the same length or a wooden handle that has been pierced for this purpose may

also be used.

Such a wand will enable the magician to cause many magnetic and magical phenomena, of

which only a few will be treated here. If the magician is working with the electromagnetic fluidof the universe, intending to intensify it strongly in the physical world, then he must take hold of

the wand in such a manner that his right hand will touch the plus-pole and his left hand the

minuspole, with the ends of the rod touching the middle of his palms. After this the electricalfluid from the universe has to be led via the right side of the rod into the magician's body by

means of the imagination. The plus-radiation of the rod (odpole-radiation) will thus be strongly

intensified as it has the same oscillation and will make it easier for the magician to store the

electrical fluid in his body.


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The same procedure has to be applied to the magnetic fluid of the south-pole. Vice versa themagician now intensifies the electrical fluid again, which he has previously stored up in his

body, this time concentrating it into the plus-end of the rod so strongly that he can make his

influence work directly on the physical world.

The same goes for the magnetic fluid which he will be able to store up in his left, that is the

negative pole radiation. The middle of the rod, covered with the insulating material, will remainneutral. If the magician, by force of imagination, now concentrates his intention into the

condensed electromagnetic fluid of the steel magnet the wand indeed becomes a magic wand. By

means of the electromagnetic fluid, which radiates as a brilliant light from the rod, anyrealization on the physical world will be possible. Initiates usually apply this wand for

influencing sick people and for all magnetic phenomena.

This magic electromagnetic wand is, by the Law of the Universe, an excellent condenser with thesame kind of oscillation as the universe, but in a most subtle way. The person meditating on this

will be able to find other methods easily due to the universal laws. The magician will, forinstance, be able to either pull the fluid out of the universe like an antenna and store it in hisbody, or to transfer it by force of imagination to other people, near him or far away. The wand

will soon be an indispensible implement for the magician, for the positive and negative powers

concentrated in it will help him to create the necessary oscillation in his electromagnetic fluid.

Besides this, there are magic wands charged either with solid liquid, or combined condensers.

Much could be said about how to make such rods and which methods are to be used, but I will

only mention the most appropriate to serve the magician in his work. Take the twig of an elder-bush, 12-20 ins. long and 3/8 to 3/4 ins. in diameter, peel off its skin and smooth it with sand-

paper. Then remove its pith so that you get an elder-pipe. Put a cork on the one end of the pipe

and seal it with sealing-wax, insert a condenser (a liquid condenser, if you like) from the otherside, then also seal this end of the pipe airproof. The rod is now ready for use.

You may, if you wish, use a different kind of wood, for instance, the twig of an ash, willow oroak tree, or of a hazelnut bush. The twig, which has no pith must, however, be pierced through

carefully with a fine drill, making a pipe of it. Instead of the liquid condenser a solid condenser

may be used, the same kind of condenser described in "Initiation into Hermetics".

It is also possible to use a piece of blotting paper soaked with a liquid condenser instead of a

solid condenser, which, after it has dried well, is charged, and then, after having been rolled

together, is inserted into the hollow space of the rod.

The disadvantage of wood is that it will, as time goes by, moulder or be affected by the fluid

condenser, which will cause it to become perforated. It might therefore as well be replaced by ametal-pipe. Those kinds of metals which are good conductors of heat and electricity are best. The

best of all, of course, is a copper pipe with a diameter of 3/8 to 1/2 inch.

In order to avoid any oxidization on the surface of the metal, the pipe can be nickel, chrome, or

tin-plated before it is filled with the condenser. One opening must be soldered together at once,

the other immediately after having filled up the pipe; thus you get a first class magic wand,

applicable for all purposes.


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Magicians working with the magnetic and the electric fluid in turn will do well to procure forthemselves a rod made out of a thin iron or steel pipe, as recommended above, for operations

with the magnetic fluid, and a copper-pipe for operations with the electric fluid. A universal

wand is manufactured in the same manner, with the exception that a nickel-plated brass pipe

must be used, instead of a pipe of copper or iron.

The magician wealthy enough for financial considerations not to matter can use, instead of thefluid condenser, a condenser made of semi-precious stones. He will use for his electric fluid, a

copper-rod the inside of which is filled with pulverized amber, an unsurpassed condenser for this

kind of fluid.

For his operations with the magnetic fluid he will, in this case, have to fill up the steel-pipe with

pulverized rock-crystal instead of using a solid condenser. Rock-crystal, again, is a very good

fluid condenser for the magnetic fluid. But it is also possible to solder two separate small pipes,thus making a single rod out of them; one half of the tube is, in this case, filled up with

pulverized amber, the other with pulverized rock-crystal. Having done this, a single rod,separated in the middle, will contain both kinds of fluid condensers. In a case like this, however,the two halves must be connected by a thin piece of copper - or iron - wire going through the

centre of both pipes. The outside of such a rod may be nickel- 45 plated. This ideal wand then

has a unique fluid capacity and will serve any magical operation.

There is still another possibility: a wooden rod may by ornamented with seven rings made of the

planetary metals. The rings should be fixed to the rod in quabbalistic order. That is, a golden ring

(for the Sun) is placed in the middle of the rod and three metal rings on each side.

The following metals may be used for the rings in question:

Lead corresponding to Saturn Tin corresponding to Jupiter Iron corresponding to Mars Gold corresponding to the Sun Copper corresponding to Venus Brass corresponding to Mercury Silver corresponding to the Moon

Apart from this, the rings may have engravings portraying the intelligences of the above-

mentioned planets. The use of a wand like this will, in general, be restricted to the conjuration of

intelligences of the seven planets. When used for other purposes, it will not prove superior to theother types of wands. This is all the magician needs to know: from the examples above he will,

by himself, be able to proceed to other variations.

The shape and the size of the wand plays a minor part. The most important thing about a magic

wand is its charging for practical use, a description of which is given below.

The charge of a magic wand is done in much the same way as the charge of a magic mirror

provided with a fluid condenser for special purposes. There are many ways of charge for a wand.

They all depend on what the magician intends or wants to use it for.


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Above all, the magician must always be aware of the fact that the magic wand is a symbol of

his will, his strength and his power, and that it is representing a container like a fluid condenserof that power, quality etc. in which he is not only able to transfer, but also to store up that power,

according to his wish, to an exeedingly high density.

It matters little if such a rod is nothing but a simple twig, cut and adapted accordingly, or if it is acomplicated wand, saturated or filled up with a fluid condenser.

A magic wand may be charged with:1. the magician's will-power2. special qualities, faculties, etc.

3. magnetism, biomagnetism, etc.

4. the elements5. Akasha

6. the help of a light-fluid

Here are some examples for practical use:

With regards to Point 1, charge with will-power:

Take into your hand the wand which you have prepared and concentrate your will on, or ratherinto, the wand; that is, transfer your whole consciousness into the wand so that you feel you are

the wand itself.

Your concentration must then be filled with the idea that all your will-power, your strength, is

embodied in the wand. This kind of concentration must last for at least five minutes without any

interruption. Already at the moment of embodying your will into the wand you have to think thatwhenever you take the wand into your hand your will-power will be put into action and thateverything you want to have happening will happen.

When you have transferred your whole will by utmost tension and strongest imagination into thewand, you end the charge of it by wrapping it into a piece of pure silk and putting it in the same

place as your other magic implements.

After some time load the wand again in the same manner, and every time you repeat the

cerem.ony you must increase the intensity of your imagination. Never forget that your whole

spiritual will is embodied in the wand. It is important that you limit the time and if possible, also

the space of the power concentrated in the wand; that is, concentrate your willpower into thewand with the idea that as long as it will exist it will represent all your will, all your power, and

remain effective.

A wand charged in this way will remain effective till you die, or should it be your special wish,

even beyond your physical death, that is, it will remain a magic wand. It may even last for

centuries, and its influence may even increase with time, providing you have charged it with thewish that its power should grow from one day to the next.


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The effectiveness of the wand will first work on the mental sphere, then, after some time and

repeated charging, on the astral sphere, and finally even on the physical world.

The time required until a wand, first effective on the mental world, becomes effective in the

physical world depends on the magician's maturity, training and power of imagination, and also

on what he is striving for.

The magician who is well acquainted with quabbalah will know that to bring about a realizationfrom the mental sphere into the physical world, usually about 462 repetitions are necessary; by

then the influence from the mental sphere takes shape, that is becomes condensed in the physical

world. This, however, does not mean that the magician may not be able to bring about the samekind of success earlier than this.

As already pointed out, the magic wand's power of realisation depends on the intention and

purpose for which it has been made and charged. One could query whether the rod needs to becharged at all, since the magician's will should suffice.

The magician, however, will not always be in a position to expand his mental exertion in themanner necessary for the transfer of one's will. There will be situations which will exhaust even

the best magician, who then would be incapable of concentrating to his fullest power of

expansion. However, a skillfully charged magic wand will also have its effect at moments whenthe magician is not using his will-power, but is just concentrating his thoughts on the realization

of his wish, using his magic wand for this purpose.

There is, of course, in this case a slight danger that a blasphemous person may get hold of themagic wand in order to realize his own desires, which, if it happened, would go on the cost of the

magician and his rodvoltage. Therefore a magician will always do well not to tell any person, not

even his best friend, for which purpose, in which respect, and in which manner he has chargedhis magic wand. This way of charging a magic wand with one's will-power will generally serve

to influence beings, spirits, human beings and animals which are to act according to the

magician's absolute will and which are to obey the magician's magical power, no matter whetherin this physical world or on the mental or astral planes.

The influence of the magician is not at all restricted to living entities; it will also work on dead

matter if this has been taken into consideration at the time of its being charged.

Regarding Point 2: charge with qualities, faculties and the like:

Under charging the wand with certain universal qualities is understood qualities such asomnipotence or other specific ones which the magician needs for his realizations in the mental,

astral or physical planes and which are concentrated into the rod in the same manner as described

above.

It is possible (similar to the charge with the magician's will) when charging the wand with a

certain quality, to impel the quality into the wand not only by embodying one's consciousness

into it and by condensing the power, but also by pulling the quality down from the universe by


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means of one's imagination and concentration of will-power, thereby condensing the quality in

the wand, thus charging it.

Constant condensing of a certain quality will make the relevant spiritual power if concentrated in

the wand a direct physical power. This means that with the wand the magician is in possession of

an accumulator equivalent to a battery powerfully charged with electricity. That then one and thesame power may be used for good as well as for bad purposes is true, but a magician, having

proceeded as far as this in his individual training, will never think of any evil motives or try toput them into action, since he, at all times, is anxious to be regarded as a true and faithful servant

by Divine Providence.

Regarding Point 3: charge of the wand with Magnetism, Biomagnetism or

Prana:

The same procedure is to be followed as described in the preceding chapter.

It is recommended, however, to achieve the storing of power in the wand without transferringone's consciousness into it.

This can be effected by mere imagination, by means of the magician's body or directly from theuniverse. In this case, too, the magician must not forget to set limits to the power transformed

into the wand. He must also, by force of imagination, concentrate on the purpose he wishes the

wand to serve.

Repeated charge of the wand will make it not only effective in the mental and astral planes, but

also in the physical world. The experienced magician need not be told again that the power then

dwelling in the wand will radiate to the furthest distances.

If he introduces the Akasha-principle between himself and his object, he will be able to bridge

time and space, and the power in question will immediately, by using the wand, work on theperson concerned with the same kind of influence, intensity and success as it would be if the

person were standing right in front of him.

Charged with life-force or magnetism, with the right idea of setting limits or conditions (that is,

in this case, with the idea that the life-force or magnetism in the wand will be automatically

intensified from one day to the other) the wand will easily enable the magician to call into

existence any phenomena that can be effected by life-force.

With a rod charged in this way, even an unexperienced person could work miracles, providing heknew how to use it. Therefore it is in the magician's own interest to keep well the secret of hismagic wand. He may also charge his wand in a manner that it will automatically, without any

effort on part of the will-power of the magician, bring to him a piece of life-force from the

universe, which will then radiate from the wand.

This kind of charging the wand with magnetism - biomagnetism - is preferred for curative

operations. A magician working in the medical field may like to make use of this method andheal people far away from him by force of his wand charged in the above mentioned manner. In


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the hands of a magician, a wand charged in this manner, which can heal people miraculously

over the widest distances, is, no doubt, a blessing for the suffering man.

The charge of a magic wand with an electric, magnetic, or electromagnetic fluid is always the

same, with the only exception that the transfer of the magician's consciousness may be omitted.

If only one wand is to be charged, the procedure is a little more complicated. For the wand to be

charged with one fluid only, be it electric or magnetic, that fluid has to be drawn from theuniverse with the help of the imagination und must be impelled into the rod, to which end the

magician has to concentrate on the wish that whenever he desires something, the fluid inside the

rod will realize at once what he wishes, even though it be directed to the furthest possible sphereor the Akasha-principle. If you terminate the accumulation so that the fluid accumulated in the

rod will intensify itself automatically from the universe, that it will, in other words, work by

itself bioelectrically and biomagnetically, the rod will grow into an enormously strong battery.

The magician is recommended to accumulate in his own body, prior to every use, the revelant

fluid in order to be strong enough for the work with the accumulated fluid of the wand. If he isnot willing to do this, he should at least insulate himself before he starts work by putting on apair of pure silk-gloves, preferably manufactured by himself.

Not before he has thus insulated himself should he take the wand into his hands. Since themagician usually works with both fluids, he should take the wand charged with the electrical

fluid into his right hand, and the wand charged with the magnetic fluid into his left. It is always

better to charge two rods; one with the electric the other with the magnetic fluid, especially if

simple twigs or wooden wands, which are not impregnated with a fluid condenser, are used. Thisis not absolutely necessary, but it will make work easier.

The magician who has a wand filled with a fluid condenser, without the wand being parted in themiddle, will find it more advantagious to have the wand filled with only one fluid, as this also

will make the work easier for him. If the rod is to be charged electromagnetically, that is if both

fluids should be prevalent in the wand, the magician must use a rod which has no hole in itsmiddle. Either end of the rod has to be pierced instead, and each half of it has to be provided with

a fluid condenser. The magician must, however, put a mark on either end to remind him where

the electrical and where the magnetic fluid is.

To give the magician a better view, the half provided for the electrical fluid is usually painted

red, the half provided for the magnetic fluid is usually painted blue. The rod must then be

charged in such a manner that the largest intensity of the fluids rest at the ends of the rod and thatthe middle, insulated with silk, remains neutral.

Charging of either half has to be carried out separately, that means that you may draw from theuniverse first the electric fluid, accumulating it in the one end of the rod until that end is

sufficiently loaded, and immediately after that the magnetic fluid, or vice versa.

The magician should never try to accumulate the electric fluid several times and then the

magnetic fluid several times; for the equilibrium of the fluids inside the wand must be

maintained.


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The magician must therefore accumulate the electrical fluid on one day and the magnetic fluid

the next day. When charging the wand again, he has to go about in the other way.

The magician will charge a rod with the electrical or the magnetic, or both fluids, if he wants to

make his influence work by the help of these fluids on objects nearby or far away, regardless of

their being subject to the Akasha or existent in either the mental, astral or physical world. Specialvariations of operations, for instance such as volting or treating sick people, or bearing of certain

imaginations, will not be dealt with here, for the person having carefully studied up to this pointwill now be able to work out for himself his individual working methods.

Regarding Point 4: the charge with elements:

This kind of charge can be effected in two different ways:

1. The magician, by help of imagination charges his rod - no matter, whether it be simple or

provided with a fluid condenser - with desire that when using it, the elements will have to obeyhim, regardless of which sphere they may belong to. If the wand has been sufficiently charged

with the magician's power over the elements, then the results wanted will be brought about by

the beings of the elements.

The magician will do well to expand his power to all elements, fire, air, water and earth, so that

he will not be forced to restrict his operations to a single element. When evoking, the magician

should call to his magic circle the heads of the elements, one after the other, and have themswear to the magic wand that they will give him their absolute obedience at all times. After that

the magician may, if he likes, engrave on his wand the relevant symbols or seals of each

individual head of the elements.

This, however, is by no means absolutely necessary, for the wand in the hands of the magician

represents the magician's absolute will and his power over each being of the elements. The shape

of the seals of each head of the elements will become visible to the magician in his magic mirroror by direct transfer with the mental body in the realm of the elements.

On top of that, the magician might well, on account of his personal experience and development,construct a symbol of the relevant element and have the head of any element swear to it that he

will always be the obedient servant not only of the symbol which the magician has engraved in

the wand, but of the whole wand.

2. The other way to charge the wand with elements is as follows:The magician draws the element which he wants to use for his work directly from the universe,that is, its particular Iphere, by force of the imagination, and dynamically accumulates it in the

wand. When working with this kind of loaded wand, the results wanted are not caused by the

beings of the elements, but directly by the magician himself.

The advantage of this way of charging a wand is that it will give the magician a strong feeling of

satisfaction, because he is the immediate cause of the magical effect. It is necessary, however,


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!

that a separate rod be manufactured for each of the elements and the wands must be stored apart

from each other.

To prevent the magician from mixing them up, he must be sure that he can easily differentiate

between them by their outside appearance. Each wand may, for this purpose, have the colour of

the relevant element.

At the beginning the results will only occur on the mental plane, but prolonged use and repeatedcharging will make it work also on the astral plane, and eventually also on the physical world.

This kind of wand will enable its owner to influence all manners of spirits, men, animals, eveninanimate nature, by the element, similar to the influence of the electromagnetic fluid. Good

magicians are able to cause, by the force of such a wand, marvelous natural phenomena, for

instance, change of weather, acceleration of the growth of plants, and many other things of that

nature.

Regarding Point 5: Charge with the Akasha-principle:

When applying this principle, the charge of the magic wand is possible, but not any kind of

accumulation, since the Akasha principle cannot be intensified. But repeated meditation on thequalities of the Akasha-principle with all its aspects in the magic wand will finally enable the

magician to create causes in the Akasha-principle, which will itself realize in the mental and

astral planes, and also in the physical plane.

Using a rod charged in the manner described, the magician will be able to impel, by force of

imagination, a power or quality via the wand into the Akasha, which then, like a volt created by

an electromagnetic fluid, will have direct influence on the three-dimensional world from above.Such a wand will be regarded with awe by positive intelligences and will have a frightening

effect on negative beings.

A wand charged in this fashion is usually preferred by magicians working with negative beings,

so-called demons, in order to make them pliant. For further details on this subject see the chapter

dealing with necromancy.

Regarding Point 6: Charge with Light-Fluid:

The universal light, from which everything has been created, is to be accumulated in the wand byhelp of imagination and consideration of the qualities of the light, so that it will shine like a sun(concentrated universal light).

A wand charged in this way is usually employed for theurgical purposes, that is for the evocationof higher beings of the light and intelligences, for it is an excellent magnet which will make the

relevant light beings pay attention to the magician's will and desire. Besides this, all other

measures must be taken, like, for instance, the insulation of the rod with white silk, its securekeeping and so on.


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Not only will the magician be able to work, with the help of the wand, in the physical world; hewill also be in position to transfer, with his mental or astral hand, or with both, the mental and

astral shape of the wand into the relevant plane and will have his influence work in these planes

without having to hold the wand in his physical hand.

In case of the exteriorization of his whole mental body, he can take with him not only the mental

shape of his magic wand with all its qualities into the mental plane but also the mental shape ofall magic implements and aids, and there he is able to operate as if he were present with his

whole physical body to carry out the operations.

Never should the magician forget that the wand represents his true will in its completeness,

absoluteness and power, which may well be compared with a magical oath, and therefore many

magicians have their magic wand symbolize not only their will-power, but also the magical oath,

which, from the hermetic point of view, may never and can never be broken.

Many magicians carve into their wand the symbols appropriate to their will-power and thecharge of the wand. Universal symbols, signs, seals of intelligences, divine names, and the like,may serve this purpose as far as they represent the true will-power of the magician. The details of

this particular matter are left entirely to the magician's individuality.

The magician will know from these instructions how he has to go about reaching his aim, and it

is up to him to provide, if he likes, his wand with a secret name standing for his will-power. It

will also be clear to the practicing magician that such a name must be kept a secret and must

never, under any circumstance, be spoken.


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RITUAL& O% EXCHANGE

&acre Magic *o+ Ri!,a-

%1$:ATI%*;

he -acred Magic 6o# :itual is focused on creatinga magical center in our universe by themanifestation of our wish as a lifeOliving forcewithin a bo#. he energy force we create withinthe bo# will want a host to possess. I recommendan obect, as opposed to a body. $ven a dead bodywithin a powerful enough Magic 6o# will come tolife with your wishes. hat is, if you possess thestrength to manifest such a force.

*eeded;

3. -i# evenly cut pieces of cardboard. hey neednot be s7uare, but s7uare is better. hey cannotbe smaller than ? inches in either width orheight.=. A black pen


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. Tape (black painters masking tape,ifpossible), one inch think (2 inches if you are notgood at crafts. It will hold together your box.). !ix images, or symbols, that represent yourwish. They must be on paper, and the paper mustlea"e at least # inch around the boarder of theimage, if the image were placed into the center ofthe cut pieces of cardboard.$. %agic &il'. aste (lmers *lue stick works well)+. gift for the

-escription.

The box has been sacred to people forthousands of years, yet it is not often recogni/edas being sacred. 0hat has pro"ided us shelter fromthe elements1 The box. 0hat has pro"ided a placeof comfort and refuge to us1 The box. 0hat hasgi"en us a place to worship our deities1 The box.0hat has been our bodies place of rest afterdeath1 The ox. It is a symbol of a place thatcontains life. "en naturally, when we see a box,we assume that something is, or was, inside. If wesaw a clean white box in the middle of the desert,we would need to open it to see what li"es inside.If wee saw a bight red box floating on the ocean,we would need to scoop it up and look inside.

3ou were born from the womb, a box withoutcorners.

"en the first woman, according to the*reeks, andora, formed from water and earth afterrometheus stole the secret of fire from hea"en,could not resist the need to open a box gi"en toher. s "e4s curiosity in the ible lead to


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+change+ in consciousness, so did 1andora'scuriosity lead to the same type of changes.

!e are drawn to open the bo# because of thedivine secrets within us that call to our senses.!e can't 7uite put our finger on it, while it isyet so elusive. oes this seem so far fetched orhard to comprehend0 hen consider the houses welive in. he mystical secrets born in the bo# havein the past stirred many souls who were uni7uelyfortunate to e#perience this presence within ahouse. his event is called a haunting. ust asthe house chooses its owners, it also chooses whatwill live within it. he wi/ard can shape andinfluence this process. 6ut left to the course ofnature, the house can come to life on its own. Itcan feel, think, breathe. It can also love andhate. And things from invisible worlds can come torest in these homes, especially old homes, wherethe consciousness of the bo# has matured. It iswise not to offend these aged places.

&ive any bo# enough time, and life will formwithin it. It will come alive. %ur intent, aswi/ards or witches, is to shape, or call, the lifethat will form within, so that it may serve us,and that hopefully it too will benefit as much aswe do. *o life should serve without reward orbenefit, no matter what world it is from, unlessit is a life that has wrongfully taken something.

And be honest to your Magical 6o#, or any ofyour magical creations. For there is something noone may have told you, which is that whatever youcreate knows you entirely. It is your child, apart of you, and it knows you well. $ven in themiddle of the night, while lying awake in yourbed, you may have heard something whisper your


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name, calling to you from the shadows in yourroom, and you not knowing, thought it was nothingbut your imagination while it actually was acreation of yours trying to tell you something.

Another secret about your creations; whateveryou create, whether in thought or in form,especially in magic, becomes an element in theblood of your body. Although, in today's science,there may be no method to detect it, yet it isactually there. *evertheless, signs of this truthe#ists, even in our modern society. ake fore#ample the moral effects of immoral se#. !hat hastranspired from such0 enereal disease, which isdirectly related to the blood.

here may be many ways to shape the powerwithin a Magic 6o#, but we will consider onefundamental way as a start for you. !e will usewords and symbols, the way the ancient $gyptiansdid on their magical temples and tombs 2somethingfor you to research in referenceOrelation to ourlesson here4.

he e#change in this magic is that you aremaking a home for that power. he bo# belongs toit. he bo# will not be yours again. 6ut theagreement is that the power of the bo# must chargewhatever you place with it.

he design and construct of the bo# I willgive to you is a starting point. After such time,when you have sufficient handles upon this magicalprocess, you will be fit and ready to create yourown bo# out of wood, or metal, or whatever. %nemust crawl before they run, while one may FAanytime they choose. 2smile4


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he :itual;

3. 6egin your ritual by erecting your temple orcircle.

=. ake the first of your si# evenly cut cardboard piece. hese shall be the sides of your bo#.$ach side will follow the same steps describedfor the first step, e#cept that the meanings ofeach side will vary.

). &lue the first of the si# imagesOsymbols intothe center of the cardboard. hen above it write acommand of power you desire to create from theimageOsymbol. For e#ample, if your image is of agold coin, then you might write, +golden wealthflows from the river of the &ods.+

?. As you work, chant your wish, in a simplesentence, phrase, or word.


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of the bo# must be fastened in a way -% 8A "%(9A* %1$* A* 9%-$ I .

P. ape only one side of your bo#, so that itacts like a hinge. If your top seems to fallinside, rather than acting like a I, then fold apiece of tape over the opposite edge, so that itprevents it from falling inside.

Q. 9hoose between 3 and ? obects that symboli/eeach side of your bo#, and write them down their*AM$-, around the edges of each side. For e#ample,if one side represents e#cellent romance, youcould use the obects; :ose, iamond, :ing, harp.9hant your wish as you write these. In each cornerof each side, draw a pentacle, so the words arebetween them. If your bo# is too flimsy, findsomething to place inside it to brace it as youwrite and draw.

R. !hen these acts are completed, place your bo#upon your temple pentacle, and prepare to rid yourbo# of unwanted forces, as well as seal it withyour own personal magic. !ith a drop of anointingoil upon your fingertip, not too much, touch your-acred Magic 6o#, and say;

+8ereby do I cast from this Magic 6o# allmalignancy and hindrances, and cast into thismagic bo# my power with which I have created it toserve me. May this Magic 6o# Lstate e#actly whyyou have created this bo#N, in all ways in which Ishall use it.+


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%pen the bo#, hold it out and say;

+Into this bo# do I summon the power to be,to me, it shall make its home. I bid welcome tothe power that desires to call this its own, but Ihereby demand that whatsoever obect I placewithin shall be given a portion of the powerwithin. *ow 9ome 1ower 9omeH 9ome 1ower 9omeH 9ome1ower 9omeH+

2"ou may repeat Ecome power comeH until you feelthat the energy has entered the bo#. It can't harmyou because the bo# will contain it and controlit. *ow, close the bo#, and set it down, and say,+ he being now lives within to share with me apower from within. In the names of Lmy &odO and&oddessN, so mote it be.+

1lease note, the being within is not bound byany law to remain. 8owever, if it leaves, anothercreature may take its place to fulfill your wish,which is the law of the bo#.

R. 8ow to use the bo#;

*ow that you have created, cleansed, andanointed your Magic 6o#, it is ready to performits magic. he method is relatively simple;whatever you put within the bo# will becomecharged with the magic you have created the bo#for. he longer you leave the obect in the bo#,the more charged it will become. An especiallyimportant consideration for you is whether theobect you place within the bo# has been in your


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possession a long time. For e#ample, a hair brushowned for many years, or a bottle of perfume thatyou have not ever used 2don't use a bottle ofsomething you have already been using for anothermagical purpose4.

"ou could create a new oil from several,especially created for a specific purpose, thenplace it within the bo# for a month, and take itout on the eve of the full moon. %r, you couldanoint a photo, pray on it for an hour, then placeit into the bo# for a week, and take it out beforevisiting the person in the photo.

If the bo# is too small for whatever you wantto place within it, then place a string, orribbon, or leather cord into the Magic 6o#, thenattach the cord, or whatever, to the large obectlater. he string... will take the place of theobect that is too large for the bo#. %ne e#amplewould be a person, so use a necklace, then givethe necklace to the person later.

he bo# is particularly powerful for magicalamulets and talismans that have their own energy.6ut be careful *% % 1A9$ incompatible energiesinto the bo#. For e#ample, if the bo# was made tobring romance to you, don't put in it an herbalflower used in separation spells. In such a casetheir could be dangers to yourself. his kind ofpowerful magic is not without serious risks. -o bewarned.

he methods are nearly endless. ust keep itaway from water and away from other people. 8ideit somewhere special. If something negativehappens to it, earnestly apologies to it, thenbury it. If someone else finds it, and they handleit, you should pass it through the cleansing


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process in a ritual again. If someone acts withhate towards it, and touches it, then it would bebest to bury it, because their negativity willlikely attach itself to it.

OIL RU* RITUAL

%1$:A I%*;

he +Magic :ubbing %il+ is applied one of twoways. It is applied to the head, or it is appliedto the body 2or a part of the body4. he purposeshould be specific to the location. For e#ample,applying it to the head could be to representaffecting your conscience or mind or intellect orto the physical head itself 2e.g. to stopheadaches4. Applying it to the body, the same. Fore#ample, application to the feet to improve yourperformance or holy walk or grounding power, etc..&enerally, it is a magical oil that attractsfortune.

8owever, the oil may also have anotherfunction. In many circles, you are taughtessentially how to use the power of attraction.here are entire books based solely on thisprincipal. Meanwhile, another power, almost ase7ually as important is the power of repelling."ou might attract that which you desire, yet in


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the process you might also attract things that arenot wanted, negative things. -ome peopleunconsciously attract negative things on a regularbasis. herefore, a repelling magical oil wouldmake a good complement to an attracting magicaloil. %r, you may use the oil only for repelling.

*eeded;

3. A small container of olive oil 2no money0 usecooking, 2similar and unscented.4. he containershould be leak proof.=. A bottle of scented oil). A stone which belongs to the &nome of he -tone?. A string attached to a small card, with yourwish written upon it.

escription;

6efore I begin describing the details of theritual, I want to fist describe the significanceof the elements of the ritual. Many magical bookswill thrust magical items before you, tell youwhat to do with them, and completely neglect totrain you on the meaning of them. I hope to atleast give you enough info for you to follow up onyour own studies later. -ome bits of info in mylessons can uncover cities of information, forthose who are not unwilling to dig deeper.

%il has, for thousands of years, beenconsidered a powerful magical substance, and ithas been treasured by people and respected by&ods. %ne such form of magical oil has been called


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+8oly Anointing %il+. he 8oly Anointing oil, orthe -hemen 8a'Mishchah, formed an integral part ofthe %ld estament ritual in the ordination of thepriesthood as well as in the consecration of thearticles of the abernacle. he primary purpose ofanointing with the holy anointing oil was to causethe anointed persons or obects to becomeha'kodesh S most holy. he 8oly anointing oil described in $#odus);==5=< was created from;

T 1ure Myrrh, mar deror,


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Abramelin written by Abraham the ew. he recipeis adapted from the ewish 8oly anointing oil ofthe anakh, which is described in the 6ook of$#odus attributed to Moses. Abramelin oil became popular in the !esternesoteric tradition in the =th century after thepublication of the -. . Mac&regor Mathers $nglishtranslation of the 6ook of Abramelin, andespecially via Aleister 9rowley, who used asimilar version of the oil in his system ofMagick. here are multiple recipes in use todayand the oil continues to be used in several modernoccult traditions, particularly helema and the$cclesia &nostica 9atholica.

he symbolism of the oil, as a whole, is theunion of the adept with the Absolute. Although,the oil is composed of several oils, and each oilhas its own symbolism. "our oil in this ritual mayalso use several oils which, although haveindividual powers, add up to one uni7ue power. he scent is more important than whether itis natural or man made. !hy0 6ecause your mind hasmore influence on the current universe than thesymbolism of the oil. It is true that an+essential+ 2*atural4 oil can lend an edge to thepower, but it is not the end of the road whenselecting oils. 9hoose what thou will, and appointa meaning to each.

*ow let's discuss + he &nome of the -tone.+ong ago, a very wealthy man named 8ubris

-toke once owned a great portion of land, thegreater part of which was a forest on the


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outskirts of a small town whose land he alsoowned. %nce, at the beginning of every month, hewould send out collectors to collect monthly duesfrom those living on his property. he collectors,well armed, were poor at accepting e#cuses for aninability to pay the monthly dues. hey would takesomething of value and keep it until the dues werepaid. If they still weren't paid, after a while,whatever had been taken would be surrendered tothe king, for which reason the rich man always hadthe king's full support.

%ne day, 8ubris -toke's small army ofcollectors descended upon a house that sat 7uietlyin the shadows of some tall, old trees. !aitingfor them at the front door was a man wearing along ragged black, robe, its skirts dragging inthe dirt at his feet. he man's hat was almost asdirty as his black boots. 6etween his outstretchedhands was a golden egg, the si/e of a fully grownhen.

+I have no money today, but this gold I dohave. It is yours.+

he collectors greedily snatched it away, noteven glancing again at the wi/ardly looking manclothed in black. !ithout a word of gratitude,they faded into the shadows of the forest, soon tobe back at their master's castle. *ightfall cameswifter than ever.

he wi/ardly looking man sat in his house,and he thought about the evil deeds done by 8ubris-toke in the name of money. 8e stabbed an applewith a sharp knife, carved a piece out, anddevoured it. A light twinkled in his eye from theflame of a candle nearby.

At his castle, 8ubris -toke was in rapture of


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his latest catch. *either did he care who may havelost this, nor did he care if they lay somewhere,bleeding from the wound of a sharp sword. All thatmattered was that this golden egg was in hispossession. hen suddenly, as if slapped, hereali/ed that word of this large, golden egg wouldlikely reach the ears of the king. -urely the kingwould take this from him. In panic, the rich manran to and fro different places in his castle,trying to find a good hiding place for hisprecious golden egg. 8e found no such place goodenough to hide it from the king. 8e didn't reallyknow why this golden pri/e was so special. Itsimply, without 7uestion, was the most beautifything he'd ever seen. It shined and sparkled in somany magical ways.

+ hat's itH %utside, in a bushH+ hee#claimed, believing a bush would suffice toconceal it. 8e rushed to the front door, and henearly dropped the egg when he ran into a darkfigure ust outside.

+!ho are you0+ 8ubris blurted rudely, hopingthe man was not sent from the king.

+I know what you want.+ he wi/ardly lookingman said, seeming to pierce 8ubris' eyes with hisown.

+!ant0 !hat0 !ant0+ 8ubris was trying togather his wits.

+"ou want to hide that from the king, and Ican help you.+ he man took out a small bottle ofslightly luminous purple li7uid, and said, +a fewdrops of this oil, rubbed between your hands willmake you and your precious egg invisible to theking and his soldiers. In fact, no one will seeyou, but you will not ever be able to return home,


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and you will live in stones, and you will be knownas he &nome of he -tone, because people willimagine they see you, from time to time, withinone stone or another.+

he wi/ardly looking man was instantly gone,and 8ubris found the bottle of magical li7uid inhis hand.

8ubris would have ignored the man andcontinued on his way, under ordinarycircumstances, but the circumstances at presentwere not ordinary. 8ubris sat with the egg in hislap. 8e studied the bottle for a long time. 8isconcentration was broken by the sound of manyhorse hooves approaching.

+Uuickly, 7uicklyH+ 8e muttered to himself ashe fumbled for the cork on the bottle. 1op, andoff it went. he drops of oil fell one after theother, into a tiny puddle in the center of 8ubris'palm.

he king's soldiers only saw, or thought theysaw, 8ubris -toke, soon to be known as he &nomeof the -tone, disappear.

For those lucky enough, anyone who finds astone which belongs to the &nome of he -tone, andplaces it in oil, can gain favors of fortune fromthe gnome. 6ut you must keep him trapped in theoil for at least one night. hen he will releasehis magic into the oil in return for his releasefrom the bottle. he &nome of the -tone can e#istin several places at one time, so finding his homeis not a difficult as you might think. "ou mustfollow your senses and look for the most speciallooking stone. And, si/e matters not.


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For those who 7uestion the practicability orvalidity of the story, I recommend placing faithin the mythological and magical value of thestory. For in your subconscious mind, certainchanges are already taking place, and it will helpyou find the stone you will be looking for.

he :itual;

3. &ather for yourself one, or more oils, into onesmall bottle. he oil should be powerfully alignedwith your wish. 9onsecrate the oil, or bless it2the bottle4, after you have properly erected yourtemple or circle.

=. Make certain to have your wish written upon asmall card, which you then shall have fastened tothe oil bottle via a string.

). 8old the bottle between your hands, and read;

Eet live let light into this my wish in this bealiveH ike the holy seals upon the three sidedtombs I contrive, fly to me under light of day orsacred moon of night, from my secret soul I cry tothee true with all my might, please grant thisfortune to me my little gnome whom I invite,come now come to this one and reveal your stone tothis one's sight, In the names of Lmy &odO and&oddessN, -o Mote It 6e.


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. Place the bottle upon your altar. Then take theolive oil (or cooking oil), and consecrate/blessit. Then, hold it out, and say,

"Let this oil receive the powers to be and passthe to e as ! call and coand. !n the naes o#y $od/ and $oddess%, &o 'ote !t e."

This other oil will be used to etend thevolue o oil to be used in the rubbing.

*. +ter the ritual, place the bottle, with thewish attached, under your pillow. ou will sleepon it that night.

-. The net day, take the bottle outside, and huntor the agical stone. !t will be sall enough toit into the bottle. ou will be guided to it. !twill eel as i you are using your nose, as wellas your ears, to ind it. !t will pull you. ediscrete so as not to attract anydistractions.

. ith the stone in the bottle, place it beneathyour pillow, sleep on it another night.

0. The net day, when you have the tie, and whenyou won1t be distracted/bothered, open the oliveoil container, then take the scented oilcontaining the stone, and say2


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Gnome of the Stone, you may only leave here tofind another home by parting with power to grantmy wish. Cast forth this magical power as Icommand, cast it now, I demand, or forever remainwithin.

Wait until you feel the oil receive a charge.Then, open the bottle, and add enough drops to theolive oil to mae it smell pleasant.

!. "ub the oil into your hair, or onto your body,and if possible, after a bath or shower and beforebed, for the best results. #ou can cap theremainder for use later. It is only for your use,unless you created it to apply to another person.

AGICAL SY BIOTE RITUAL

$%&"'TI$()

The *agical Symbiote "itual is a magical act whichis designed to altar the course of one+s future tomae oneself more powerful by the bonding processof bonding with an independent energy. It is along term effect. ' bond is not a bond if it isonly for one event.


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*eeded;

3. wo cupsOglasses of similar si/e, with one ofthem containing water, uice, tea, or a specialmagical mi#ture your designed for your wish.

=. A paper large enough to sit either of the cups.

). A small dish, or saucer, holding either honeyor sugar. 1lace a spoon beside it.

?. A -erpent 9ard; a red string 2about R inches4with the name of your -ymbiote, or the name of thepower with which you seek to bond, written on oneside, and on the other side is your wish to bewritten. 2 he string can be sandwiched between thesticky sides4. A leather cord may work better thana string.2A -erpent 9ard is a magical card withyour wish written upon it. %ptionally, the name ofa spirit can be written on the opposite side, foradded power. 1ower flows from the serpents tailunto you. 8ere, the name of your -ymbiote 2ordesired power4 shall be written, opposite yourwish.4

escription;

A -ymbiote, or Affinite, is A-% called a+&uest+, mainly to imply that a bond hasn't yetformed. And, you are called the 8ost. his concepthas fairly comple# associations, but here it willbe kept simple. For more information related tothis term, see;http;OOwww.answers.comOtopicOsymbiosis


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First you must know what you want. hen youmust determine whether you know where that powerwill come from. If you don't know where that powerwill come from, then you LcanN use an obect as athe -ymbiote for the power you seek. %ther optionsare available, but for beginners, you will use anobect, if you don't know what or who you need toform a bond with. For e#ample; you may wish for a se# partner,but you may not know what -ymbiote might bond withyou well to grant your wish. so you will write,+give to me a se# partner+. he magic of theritual will guide you to an elemental type obect,your -ymbiote, in which a lesser or greaterspiritOenergy will transit or reside 2whichever,it will be unknown to you4. -imply put, the obectit guides you to will be magical, and it will bonda power to you, that power will help to grant yourwish, but only IF "%(: :I (A I- A -(99$--. Ifyour ritual fails, you might be reected by a badreaction, which would be a sign to seek adifferent -ymbiote, or a different wish 2you maynot be compatible with your wish4. %r, if nothinghappens, that would be a sign to try again. If you know what, or who, your possible-ymbiote is, then you could attempt to form a bondwith that guest. For e#ample, a &oddess named%shun "eye Moro 2also called "eye 9ari4, who lovesto dance and who is very attractive to men, mightbond with you and attract men and make you abetter dancer, if that is what you naturally wish.6ut you will have to know and perform your part ofthe bond, by knowing what your guest wants. Deep in mind, your bond with the -ymbiote isa mutual e#change between the host and the guest.


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herefore, you must be providing something to theguest, whether you know what that is or not. Itneed not be a direct e#change related to the samething you are given. For e#ample, a plant maysupply you with o#ygen, while you supply the plantwith carbon dio#ide. his is a +symbiotic+relationship. A plant too may also be a Magical-ymbiote or Affinite. *evertheless, in the-ymbiote ritual, you seek to bond with an energythat is independent of you, and that need not beharmonious with you. he -ymbiote is the spirit, person, or obectgiving the e#change.

$#amples of +-ymbiosis Magic+, include;

3. A male wi/ard seeking a magical concubine=. A person who who seeks the service of a spirit,angel, or demon). A person seeking favor from an incompatibleelemental or correspondence?. A person e#changing one kind of energy withLsomethingN 2a symbiote4 for return of another


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receive money from it, you cannot return money toit. "$ , it would have to be something special,intended only to be given in support of the bond.For e#ample, 234 the -ymbiote or Affinite sageincense smoke energy, 2=4 he -ymbiote or Affiniteattracted to you +the power to grow plants well+,and as your offering to +the guest+ you make andburn incense for your AffiniteO-ymbiote, oncedaily. *eglect your service to the bond, and itmay fade away, or it may turn against you. 6e sureto place a time limit on the bond, by stating howlong it is to last.

). If your guest is an obect, for e#ample, aglass bottle of wine 2in which a spirit lives4,you might polish the bottle daily, if that is whatit needed. "ou must determine a legitimate need ofyour guest, or it will reect you bond re7uest.

If you don't know what -ymbiote, or Affiniteto call, after you perform the -ymbiote, orAffinite, ritual, then you will need to be guidedto your -ymbiote, or Affinite after the ritual.After the ritual, you will keep an eye open, andbe alert, for any obect that seems to be callingto you. :emember your training from MagicalAdvice 1t.30

he :itual;

3. $rect your temple or circle, so as tooptimi/e and protect this magical process.


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. Consecrate your materials and prepare. Write"me - my - mine" upon tape and stick it to theempty cup/glass. As you write this, see and feelthe tape creating a true symbol of yourself by thecup the cup becomes you/your body!. lace theempty cup with the tape #essel! upon a pentacle,and anoint the cup and speak while pointing yourfinger of power at it,

" $et all malignancy and hindrances be cast forthfrom this ob%ect, and let all of my intentionenter into it, that it may ser#e me well in allways in which & intend. &n the names of '(y )od/and )oddess*. +o mote it be."

therwise, use a cleansing and empowering methodyou feel comfortable with.! hen place the emptycup aside.

. raw upon the paper a circle large enough tocontain either of the cups. Around the innercircumference of the circle write the word "bond"se#eral times, separating each word with thesymbol of two figure eights forming a cross seedrawing!. eg. 0ond 1 0ond 1 0ond, and so on!,while chanting2

"this will form the bond."

When finished, point at it and speak2

"$et this bond recei#ed me and my +ymbiote,and let us become one in power. Alphnacore. &n thenames of 'my )od/ and )oddess*, so mote it be."


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f there is enough working room upon youraltar, place the bonding circle there. Otherwise,keep it near and ready.

4. Take the empty cup (your vessel), hold itabove your altar, and say

! t"s the power in nature from which comeand from which wish my will be done. #lease ohpower to be, beseech, come and fill me andbecome one with me my precious. #lease my $ymbiotecome. n the names of %my &od' and &oddess, somote it be.!

. #lace the empty cup within the bondingcircle.

Turn now to the other cup and the small dish.Then take the small dish of honey'sugar, and withthe spoon carefully taste its contents, makingcertain to en*oy and savor its full sweetness.+eep in mind here that the sweetness of the honeyor sugar is to represent the sweetness of yourwish.

. -old it out, then speak

!ver and forever, so sweet is this, in likemanner, let it be and draw to me this my wish.swear to partake of the power of the bond and torespond by giving %state /01T23 what you willgive, and for how long to this divine bond.

1arefully pour its contents into the cupcup'glass containing of water, *uice, or tea. Then


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9arefully pour its contents into the cupcupOglass containing of water, uice, or tea. hentake the cup of uice, water, or tea, and hold itup, and say;

+-ummon I my -ymbiote Lname here, if you knowthe nameN, let my -ymbiote Lname here, if you knowthe nameN complete me, complete my wish, and fillme with satisfaction, and I promise unto you inreturn Lstate $JA9 " what you will give, and forhow longN+

hen pour the contents carefully into theempty cupOglass within the bonding circle. heli7uid is symbolic of your wish, and as it fillsthe other cup, you are also being to be filled.Feel as though you would if your wish were grantedat this moment. !hen finished, say;

+In the names of Lmy &odO and &oddessN, somote it be.

1lace the cupOglass off to the side, in asafe /one.

T*ote; accidents sometimes happen in rituals. Ifyou have an accident, remain calm and composed.9lean up what you can. 9omplete the ritual, orclose it, and try again at another time soon.

@. ake the -erpent 9ard, with a red stringattached, and gently slide it over your arms andlegs and back and neck and head, as if it were as rp ntwith a red tail. -ee this serpent


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releasing power from it to you, !hile saying;

+power flows to me and bonds with me.+!hen you feel that is fully released its power,

place the -erpent 9ard upon the altar.+In the names of Lmy &odO and &oddessN, so mote

it be.

P. 9omplete the remainder of your ritual. -afelyplace your bonding drink off to the side, and,when you're done cleaning up, make yourselfcomfortable, partake of your bonding drink, andmeditate on having your wish come true. !hen thedrink is gone, clean the cup, and put it away. 6esure to mark you calendar for the times you willsupply your -ymbiote, otherwise know how and when.It must become habit, or natural, as the term+bond+ here means that it is part of you.


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MAGICAL A%%INITE RITUAL

%1$:A I%*;

he Magical Affinite :itual is a magical act whichis designed to altar the course of one's future tomake oneself more powerful by the bonding processof bo

Magical Advice -- Pt. 11, By Mysticalgod

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Transcript of Magical Advice -- Pt. 11, By Mysticalgod