Snipped from my response on another blog.
.......... But, I do like to separate and compartmentalize because I'm not a fan of mixing too many depicted theologies in one place. So naturally I have a couple altars. But I try not to run amok because I delight in simplicity. I mean, I like the look of ATR styled altars, but it just seems like it is way too much to be practical for me. I guess its just a matter of personal taste, wouldn't you say?
So anyway...
I have my Working-altar which is in the center of my temple room surrounded the GoS circle. So the stuff on this altar fluctuates with what is needed for the magic undertakings, evocations, and etc at that time.
I also have an Oratory-altar where I recite my daily prayers, purifications, exorcism of tools and what not. This is housed in the walk-in closet of said temple room where most of my supplies are also stored. This one doesn't change much, but is used the most.
I'm kind of new to this kind of blogspace, so when I understand how, I *might* share some photos. I go back and forth on whether sharing pictures of my oratory/working altars would by offensive of profaning my work. I don't know...
The Great Work Through: Grimoires, Neoplatonism, Hermeticism, Occultism, Magic, Astrology, Spirits, Conjurations, Evocations, and etc.
Tuesday, August 31, 2010
Thursday, August 19, 2010
Fountains of water, Lamps of light.
I did not consecrate more holy candles nor did I make more holy water yesterday.
And no, its not because mercury is slowing down preparing to go retrograde. I have decide to go a slightly different route.
Normally I exorcise 100 tea lights at a time to be used in my temple as holy lights. And they usually do last me long enough till the next appropriate time to make more holy lights.
However, I have come to the conclusion that using an olive oil lamp would be much more economic and symbolically beautiful in practice with multiple practical applications like the addition of essential oils and other herbs.
So for the past several days I have experimented with several modes of making an olive-oil lamp. Then it would be the next step which is to make it as beautiful a lamp as possible with of course the sigils and lettering about it.
As for the Holy Water? Well I have recently purchased a huge decanter with a spout on the lower portion. It looks a bit like an over glorified sun-tea container, perhaps slightly victorian. But I think that it will fit the bill for making a nice amount in a single ceremony.
And no, its not because mercury is slowing down preparing to go retrograde. I have decide to go a slightly different route.
Normally I exorcise 100 tea lights at a time to be used in my temple as holy lights. And they usually do last me long enough till the next appropriate time to make more holy lights.
However, I have come to the conclusion that using an olive oil lamp would be much more economic and symbolically beautiful in practice with multiple practical applications like the addition of essential oils and other herbs.
So for the past several days I have experimented with several modes of making an olive-oil lamp. Then it would be the next step which is to make it as beautiful a lamp as possible with of course the sigils and lettering about it.
As for the Holy Water? Well I have recently purchased a huge decanter with a spout on the lower portion. It looks a bit like an over glorified sun-tea container, perhaps slightly victorian. But I think that it will fit the bill for making a nice amount in a single ceremony.
Tuesday, August 17, 2010
My Interests
1: Neoplatonism.
As stated in my previous post I started my magical career in the lodge-style form of occultism, which means I was a qabbalist of sorts. But as I began to study the grimoires and the philosophy behind them I noticed that they were based primarily on the much older neoplatonic theories and not the more modern qabbalistic ones. For a period of time I tried to juggle both, not wanting to let the qabbala system go in my ritual work. But I think as of today I am content that I understand the qabbala, even though I prefer neoplatonsim which fits better in my work with the grimoires.
2: Occultism.
My view of occultism in general is simply participation with the hidden world aka spirit world, sometimes through physical means. Theurgy and thaumaturgy is part of the work, but the work I do is consistent with older magic. You probably won't read anything in my blog about "energies" or other post-Mesmeric theories.
3: Mystical Christianity.
Yup I am a christian. Outwardly I am an Anglican/Episcopalian and participate in the sacrament of that Church. But I am also a mystic. I relish in the synthesis of Neoplatonism of classical Greece with that of Christianity via Pseudo-Dionysius the Aeropagite, and how it filters down through other writers like Cornelius Agrippa, and Marsilio Ficino, etc.
4: The Grimoires.
These are the heart of my work. Not only do they provide a system in which to work within, but they also lay-out the founding principles to create one's own system, if one so wished.
5: Angels.
My contact with the angels is part of my theurgical (and sometimes thaumaturgical) work, and working with them is complicated requiring a lot of "diplomacy" as Aaron Leitch would put it. But it is well worth the effort. I use the Pseudo-Dionysian model of the Angelic Hierarchy and not that of the qabbalist. And no, I do not work with the Enochiana stuff. I have experimented in the past with those beings of Enochiana, however I do not view them as "angels" per say. I definitely think they are sublunar and not celestial. I know, I know. This is heresy amongst most ceremonial magicians of the day, but oh well.
6: Daemons/Spirits.
Typically "daemon" simply means "spirit" and can refer to those of celestial origin aswell as those that are sublunar, but for simplification here I am using it for all of those of sublunar origin. Now the sublunar realm is teaming with al kinds and classifications of spirits, some that are friendly and others that are not.
My work with these guys is mostly for thaumaturgic work. Now at this moment there seems to be a movement within the occult community for a "spirit-friendly" approach. What this means is that they do not use curses or constraints to deal with the more wild and ferrel of entities. I personally disagree with this approach. I do not mean that I am cruel or harsh with sub-lunars. No, I am just following the "spirit-appropriate" (my terminology) approach. The nasty and infernal type of beings sometimes need to be dealt with firmly much like that of a wild and crazed animal whose nature is not compliant with our own. Once bound by the magician, the spirit can be praised and given offerings if so chooses especially after the goal is achieved. The better natured sub-lunar spirits obviously do not need all the curse and constraints. It is up to the magician to use his or her personal discretion with each spirit.
7: Ancestors.
One type of sub-lunar spirits that I honor are my ancestors. I treat them with the up most respect and love. This of course filters down into my politics as a Nationalist. The concepts of People, Nation, and Sovereignty are central to my politics and ancestral veneration. But this is not supposed to be a political blog so, I will stop there.
8: Astrology.
I am a traditional astrologer, that means I only use the 7 planets, 12 zodiacs, geocentric model. I don't ascribe to the psychological applications of the charts. So the interpretation of the heavens is strictly practical on planning events, making talismans, or launching prayers or conjurations.
9: Geomancy.
I use geomancy as my primary form of quick and dirty divination. I have never found it to be wrong after reciting a series of initial prayers before casting a reading.
As stated in my previous post I started my magical career in the lodge-style form of occultism, which means I was a qabbalist of sorts. But as I began to study the grimoires and the philosophy behind them I noticed that they were based primarily on the much older neoplatonic theories and not the more modern qabbalistic ones. For a period of time I tried to juggle both, not wanting to let the qabbala system go in my ritual work. But I think as of today I am content that I understand the qabbala, even though I prefer neoplatonsim which fits better in my work with the grimoires.
2: Occultism.
My view of occultism in general is simply participation with the hidden world aka spirit world, sometimes through physical means. Theurgy and thaumaturgy is part of the work, but the work I do is consistent with older magic. You probably won't read anything in my blog about "energies" or other post-Mesmeric theories.
3: Mystical Christianity.
Yup I am a christian. Outwardly I am an Anglican/Episcopalian and participate in the sacrament of that Church. But I am also a mystic. I relish in the synthesis of Neoplatonism of classical Greece with that of Christianity via Pseudo-Dionysius the Aeropagite, and how it filters down through other writers like Cornelius Agrippa, and Marsilio Ficino, etc.
4: The Grimoires.
These are the heart of my work. Not only do they provide a system in which to work within, but they also lay-out the founding principles to create one's own system, if one so wished.
5: Angels.
My contact with the angels is part of my theurgical (and sometimes thaumaturgical) work, and working with them is complicated requiring a lot of "diplomacy" as Aaron Leitch would put it. But it is well worth the effort. I use the Pseudo-Dionysian model of the Angelic Hierarchy and not that of the qabbalist. And no, I do not work with the Enochiana stuff. I have experimented in the past with those beings of Enochiana, however I do not view them as "angels" per say. I definitely think they are sublunar and not celestial. I know, I know. This is heresy amongst most ceremonial magicians of the day, but oh well.
6: Daemons/Spirits.
Typically "daemon" simply means "spirit" and can refer to those of celestial origin aswell as those that are sublunar, but for simplification here I am using it for all of those of sublunar origin. Now the sublunar realm is teaming with al kinds and classifications of spirits, some that are friendly and others that are not.
My work with these guys is mostly for thaumaturgic work. Now at this moment there seems to be a movement within the occult community for a "spirit-friendly" approach. What this means is that they do not use curses or constraints to deal with the more wild and ferrel of entities. I personally disagree with this approach. I do not mean that I am cruel or harsh with sub-lunars. No, I am just following the "spirit-appropriate" (my terminology) approach. The nasty and infernal type of beings sometimes need to be dealt with firmly much like that of a wild and crazed animal whose nature is not compliant with our own. Once bound by the magician, the spirit can be praised and given offerings if so chooses especially after the goal is achieved. The better natured sub-lunar spirits obviously do not need all the curse and constraints. It is up to the magician to use his or her personal discretion with each spirit.
7: Ancestors.
One type of sub-lunar spirits that I honor are my ancestors. I treat them with the up most respect and love. This of course filters down into my politics as a Nationalist. The concepts of People, Nation, and Sovereignty are central to my politics and ancestral veneration. But this is not supposed to be a political blog so, I will stop there.
8: Astrology.
I am a traditional astrologer, that means I only use the 7 planets, 12 zodiacs, geocentric model. I don't ascribe to the psychological applications of the charts. So the interpretation of the heavens is strictly practical on planning events, making talismans, or launching prayers or conjurations.
9: Geomancy.
I use geomancy as my primary form of quick and dirty divination. I have never found it to be wrong after reciting a series of initial prayers before casting a reading.
My Little Introit
Since this is my first post I think it would only be fitting that I offer a little bit of information about myself. Without going too far as to what was the beginning of my interest in the occult, I will remain in the realm of my serious career in the magical arts.
Like many other magicians of our era I began my career in the fraternal-lodge form of occultism. My main interest of course was the Golden Dawn, but long after working alone I became a member of a local Ordo Templi Orientis temple to satisfy (I hoped) a personal need of inclusion. I became very disinterested in that group fairly quickly after observing the pettiness of it's members and the imperialistic attitude of the higher ranking individuals. I was very put-off to say the least. When I came to the conclusion that this order wasn't for me, I resigned and looked for another route. Something more serious...Something a bit more genuine...
I found my way by "going it alone". But in order to do this I had to read read read, experiment, and understand the older material. I first looked toward the grimoires, then to the concepts that the methodology is based on. Through this I began piecing together my own personal practice that is based on and in harmony with pre-lodge occultism.
Like many other magicians of our era I began my career in the fraternal-lodge form of occultism. My main interest of course was the Golden Dawn, but long after working alone I became a member of a local Ordo Templi Orientis temple to satisfy (I hoped) a personal need of inclusion. I became very disinterested in that group fairly quickly after observing the pettiness of it's members and the imperialistic attitude of the higher ranking individuals. I was very put-off to say the least. When I came to the conclusion that this order wasn't for me, I resigned and looked for another route. Something more serious...Something a bit more genuine...
I found my way by "going it alone". But in order to do this I had to read read read, experiment, and understand the older material. I first looked toward the grimoires, then to the concepts that the methodology is based on. Through this I began piecing together my own personal practice that is based on and in harmony with pre-lodge occultism.
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