Witchcraft: Beginner's Guide to Candle Magic

Candle magic harnesses the power of fire to bring change. Fire is the Element of transformation. Think for a moment how fire transforms things: it melts wax. It renders many organic materials (leaves, wood, flesh and bone) to ash. It softens hard metals to make them malleable for forging. It can heat substances, turning them from liquid to gas (water to steam, for example). If you mix ingredients together and put them into the fire, it can transform your batter into cake, your dough into bread. It brings light to the darkness and warmth to the cold.

Since human beings discovered fire, they were in awe of its power. They sought to harness that power, mostly to use its power of transformation. We continue this ancient tradition when we practice candle magic.

If you’d like to learn candle magic, this guide will take you through it step-by-step. Remember: the moment you begin planning a spell, you are in the process of casting it. Always keep your good intentions and a positive attitude, because you’re pouring your energy into the goal.

Step 1: Determine Your Magical Goal

As with all magical workings, it’s very important to put thought into your goal. Some tips to keep in mind when setting a magical goal:
Be specific (no ‘wishing’ or ‘make things better’ type goals)
Be realistic (don’t venture into the realm of fantasy here)
Consider the ethics of your actions (always act ethically and don’t interfere with free will)
Use positive language (avoid words like ‘don’t’, ‘can’t’, ‘won’t’ and ‘not’)
Break bigger goals down into a series of smaller goals

Try to write your goal in a single sentence, such as ‘I need to earn extra money to pay the electric bill’ or ‘I want to be protected from harm when I travel’.

Step 2: Design Your Spell

Use your goal to help guide you in designing your candle magic spell. Let’s say I’m doing a money spell for the electric bill. I’m going to do the most basic candle magic spell: I’m going to visualize my goal and light the candle to release the energy.

I’ve decided to keep components simple and to a minimum: a taper candle in a holder, some oils to dress the candle, maybe a few herbs and spices to lend some power

Finally, I want a chant to help raise energy. I can use one of the many chants found online, or I can custom-design one. The only important thing about the chant is that it has meaning to me. I also personally like to use rhymes, because they’re easy to remember and to get into a rhythm.

If you use magical timing, you could check a lunar calendar to decide the best moon sign or planetary hour for your spell.

Step 3: Collect Your Components

Choose components aligned with your goal. For our money spell, we already designed the spell to use one candle, a holder, and some oils, herbs and spices to lend power. We want to find a candle in the color to correspond with our goal. We also want to use oils, herbs and spices that correspond to the goal.

Looking in my magical cabinet, I might find:

• A green virgin candle – candles should always be virgin, or never used, in candle magic. As for the color choice, use your instincts or see the *quick color correspondence guide below.
• A gold candle holder – gold also represents wealth (it’s not real gold, it’s just gold-colored, but it’ll do)
• Patchouli oil – an oil associated with prosperity
• Ground cinnamon – a spice associated with wealth
• Dragon’s blood – a resin that lends spells power
• Ground ginger – a spice used to speed up results

A good thing to ask yourself when choosing correspondences is, “What things do I associate with my goal?” Green reminds me of money and wealth; if gold or brown or red remind you of money and wealth, you could use those colors. If I didn't have essential oil, I might just use corn oil— corn reminds me of cash crops and prosperity. You might use olive oil-- it's expensive, so you might see it as a luxury item.

I use ginger because I have had success with it speeding up results of spells. Let’s say you hate Chinese food because it makes you sick, and the smell of ginger reminds you of that. Then ginger would not be a good correspondence for you, because you associate it with being sick.

Quick Color Correspondence Guide

Red - assertiveness, courage, creativity, energy, passionate love, sex

Orange  - ambition, concentration, eloquence, legal issues, intellectual pursuits, success

Yellow - attractiveness, clarity, happiness, intelligence, persuasiveness, travel

Green - growth, fertility, harmony, health, prosperity, wealth

Blue - dream work, healing, intuition, loyalty, peace, spirituality

Purple - connecting to the higher self, communing with higher beings, meditation, psychic abilities and development

Pink - beauty, compassion, femininity, partnerships, romantic/innocent love

White - all-purpose (can be a substitute for any other color), cleansing, purification, truth, reflecting energy

Black - absorbing energy, banishing, breaking things (bad habits, hexes, etc.) discovering hidden wisdom, protection, self-defense

Grey - invisibility (not literal), loneliness, neutralizing energies and spells, wisdom

Brown - abundance, family, friends, gardening, grounding, pets, stability

No list is written in stone. What's most important is what colors represent to you. This is just a general guide-- feel free to tweak it, expand on it, or toss it if it doesn't resonate with you.

Candle Magic: Dressing the Candle

This is one of the most important parts of doing candle magic. You have to establish a psychic link between the candle, you and your goal. The process for doing this is known as ‘dressing the candle’.

Dressing the candle requires the candle and some oil (whatever you’ve chosen based on your goal). You have to pour the oil on your hands and rub it on the candle. There are a lot of different opinions on the ‘proper way’ to rub the oil on the candle. Here are some variations:

• Rub the candle with oil from top to bottom
• Rub the candle with oil from bottom to top
• Rub from top to bottom to draw things to you; rub from bottom to tip to send things away
• Start at the center of the candle and with oil from center to top, then from center to bottom.
• Start at the ends of the candle. Rub oil on from the top end to the center, then from the bottom end to the center.

So which one is right? I think this is one of those things in which various methods work and you need to choose the one that works best for you.

The more important thing is your mental state as you rub the candle. As you rub the oil onto the candle, you should be strongly visualizing your intent and mentally ‘pouring’ that energy into the candle. You can use your chant at this point if you feel it will help and feel the energy building. Your hands may actually begin feeling tingly or the candle may begin to feel like it’s pulsing with energy—this is good, it’s working.

Do this for a couple of minutes, maybe 50 to 100 strokes, until you feel the candle is sufficiently charged. You can dress your candle well ahead of time if you like, or you can do it just before casting the spell. It’s up to you.

Candle Magic: Adding Power – Optional

We talked about using herbs and spices to help lend power to the spell, but how do we do that? It's pretty easy, really. After you choose herbs and spices that correspond with your goal, hold them in your hand and charge them with your intent. Roll the dressed candle in them, or sprinkle them over or around the candle.

Another way to add power is to scratch names, numbers or symbols in the wax of the candle. You can use a pin or your ritual knife to scratch things into the wax. For our money spell, I’ll scratch my name (to further connect myself to the candle) and I'll add the ancient rune FEHU into the wax-- FEHU is a rune that symbolizes prosperity.

If runes are meaningless to you, you might choose a different symbol, such as a dollar sign or money bag. Of course, you could always just write 'money' on it. That'll work, too.

A Guided Meditation for Manifestation may Help

Candle Magic: Casting the Spell

When the time has come to cast your spell, sit before your candle and follow these steps.

Meditate as long as necessary to relax yourself. Take a few deep breaths, release tension and let go of intrusive thoughts and worries. If you want, you can imagine these thoughts are helium-filled balloons, and visualize yourself letting go of them.

Begin to visualize your goal, as if your mission has already been accomplished.

Try to feel the feelings you would feel if your goal were accomplished—you probably would be happy, relaxed, relieved. Imagine what you’d look like, what your life would be, if your goal were accomplished.

When you have a clear visualization in mind, repeat your chant as often as you feel is necessary to raise energy. When you feel yourself bursting with your goal in mind, light the candle.

Imagine the candle’s aura—the light aura right outside of the flame – is growing, getting bigger and bigger, filling the whole area. Imagine it growing out, expanding into the universe to bring you your goal. You may continue chanting if you desire.

Spend some more time visualizing yourself having your goal. Hold the visualization as long as possible.

Candle Magic: Wrapping it Up

Allow the candle to burn out on its own. Make sure it’s in a safe place when you do this. It might go out before it’s finished, or it might completely melt away into nothing. It’s okay either way—don’t re-light it.

Bury the remnants and know that it’s done.

Invocation to Horus

Hail, Hawk of the Sun,
Son of Isis and Osiris,
Avenger of the murdering Set,
You are the sharp glance of objectivity
And the long view of illumination!
We who are earthbound
Sing your praises.
You who see all from afar,
You who swoop on your prey
With unerring aim,
Help us to learn the skill
Of that much focus,
That much concentration
To the blotting out
Of all insignificances.
Hail, Hawk of the Sun!
We who are earthbound
Follow your track across the sky
With every inch of our sight.

Invocation to Baldur

Long, long ago, Baldur was the favored of the gods.
Of all the Aesir the most beautiful, golden and fine
As the Sun, and everywhere that he went, he shone.
All loved him on sight,
And all agreed that Baldur was to be the next King.
In his home, nothing impure was allowed,
That it might not dim his glory.
Yet it was Loki plotted his downfall,
Tricked a blind man into killing him,
And it was Hel who took him in,
Took his soul to her breast.
And so it was that all of Asgard wept
And there was sorrow flowing everywhere,
For Baldur the bright had been taken from the living
And hidden away in the twilit world.
So it was that Hermod the brave rode to Helheim
And asked for Baldur's return, but Hel would not
Be moved unless every living thing wept for him.
So it was that Frigga his mother went to every living thing
And begged them to weep for her lost son, and all wept
Save one old woman in a cave who said, "Let Hel keep her own."
And we would think this story only a tragedy,
Was it not know that at the end of days,
When the Aesir would fall, if Baldur the bright
Were present, he too would be sought out and slain.
There was only one safe place in the Nine Worlds
For the King of the Next World to wait for his throne,
And that was Helheim. Think on that mystery as he sleeps in peace.

Invocation to Amon-Ra

One day spins to an opening.
You come forth, Great Lord,
Hawk-headed, flying over the desert,
With your shrill cry,
Avatar of the sun's killing light.
Little child by morning,
Grown man by noon,
Elder by evening,
Reborn again at dawn.
You sail on your golden boat
Across the sky each day,
And look down upon us in all your glory.
Teach us to shine, Great Lord,
And to reflect your light.
One day spins to a close.
You come forth, Great Lord,
Warrior with the ram's head,
Father of war-kings, sire of legions,
God of great pillars that touch the sky,
Lord of the great reach, the burning spear,
The long march, the brave stand.
You run with your curling horns
Across the earth each day,
And look down upon us in all your glory.
Teach us to fight, Great Lord,
And not to fear the battle.

PRACTICAL EVOCATION

A. The Magical Circle.

B. The Magician, wearing the great lamen of the Hierophant, and his scarlet robe. The Hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked.

C. The Names and Formulae to be employed.

D. The symbol of the whole evocation.

E. The construction of the circle and the placing of all the symbols, &c., employed in the places proper allotted to them, so as to represent the interior of the G.'. D.'. Temple in the "Enterer": and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocation.

F. The invocation of the Higher Powers. Pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony. "Announcement" aloud of the "object" of the working, naming the Spirit or Spirits

which it is desired to evoke. This is pronounced standing in the centre of the circle, and turning towards the quarter from which the Spirit will come.

G. The name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the point corresponding to the West, representing the candidate. The Consecration, or Baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked.

H. The veiled sigil is now to be placed at the foot of the altar. The Magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the Spirit SHALL be evoked by the ceremony.

I. Announcement aloud that all is prepared for the commencement of the actual evocation. If it be a "good" Spirit the sigil is now to be placed "within" "the white triangle." The Magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of Art) erect, and commences the evocation of the Spirit. This being an exorcism of the Spirit unto visible appearance. The Magician stands in the place of the Hierophant during the obligation, and faces West irrespective of the particular quarter of the Spirit.

But if the Nature of the Spirit be evil, then the sigil must be placed "without" and to the West of the white triangle; and the Magician shall be careful to keep the point of the magic Sword upon the centre of the sigil.

J. Now let the Magician imagine himself as "clothed outwardly" with the semblance of the form of the Spirit to be evoked: and in this let him be careful "not to identify himself" with the Spirit, which would be dangerous, but only to formulate a species of Mask, worn for the time being. And if he know not the symbolic form of the Spirit, then let him assume the form of an angel belonging unto the same class of operation. This form being assumed, then let him pronounce aloud, with a firm and solemn voice, "a convenient and potent" "oration and Exorcism of the Spirit unto visible appearance."

At the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the "flat" blade of the Magic Sword. Then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of Art erect, at the same time stamping thrice upon the ground with his right foot.

K. The veiled and covered sigil is then to be placed in the Northern part of the Hall, at the edge of the circle, and the Magician then employs the oration of the Hierophant from the throne of the East, modifying it slightly, as follows: "The Voice of the Exorcism said unto me; let me shroud myself in darkness, peradventure thus may I manifest myself in Light," &c. The Magician then proclaims aloud that the Mystic Circumambulation will take place.

L. The Magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the South and halts. He stands (having lain his sigil on the ground) between it and the West, repeats the oration of the Kerux, and again consecrates it with water and with fire. Then takes it in his hand, facing westward, saying: "Creature of ... twice consecrate, thou mayest approach the Gate of the West."

M. The Magician now moves to the West of the magical circle, holds the sigil in his left hand and the Sword in his right, faces S.W., "and again" "astrally masks himself with the Form of the Spirit:" and for the first time partially opens the covering, without, however, entirely removing it. He then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice: "Thou canst not pass from concealment unto manifestation, save by virtue of the Name \ y h l a [HB:Mem-final HB:Yod HB:Heh HB:Lamed HB:Aleph]. Before all things are the Chaos, and the Darkness, and the Gates of the Land of Night. I am he whose Name is 'Darkness': I am the Great One of the paths of the shades. I am the Exorcist in the midst of the exorcism; appear thou therefore without fear before me; for I am he in whom fear is not! Thou hast known me; so pass thou on!" He then reveils the sigil.

N. Operations in L repeated at the North.

O. Processes in M are repeated in the N.W. Magician then passes to the East, takes up sigil in left hand, and Lotus Wand in right; "assumes the mask" "of the Spirit-Form;" smites sigil with Lotus Wand and says: "Thou canst not pass from concealment unto manifestation save by virtue of the name h w h y [HB:Heh HB:Vau HB:Heh HB:Yod]. After the formless and the void and the Darkness, there cometh the knowledge of the Light. I am that Light which riseth in the Darkness! I am the Exorcist in the midst of the exorcism; appear thou therefore in harmonious form before me; for I am the wielder of the forces of the Balance. Thou hast known me now, so pass thou on unto the cubical altar of the Universe.

P. He then re-covers sigil and passes on to the altar laying it thereon as before shown. He then passes to the East of the Altar holding the sigil and sword as explained. Then doth he rehearse a most potent conjuration and invocation of that Spirit unto visible appearance, using and reiterating all the Divine angelic and magical names appropriate to this end, neither omitting the signs, seals, sigilla, lineal figures, signatures and the like, from that conjuration.

Q. The Magician now elevates the covered sigil towards Heaven, removes the veil entirely (leaving it yet corded); crying in a loud voice: "Creature of ... long hast thou dwelt in Darkness, quit the Night and seek the Day." He then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says: "By all the Names, powers, and rites already rehearsed, I conjure Thee thus unto visible appearance." Then the Mystic words.

R. Saith the Magician: "As the Light hidden in the Darkness can manifest therefrom, SO SHALT THOU become manifest from concealment unto manifestation."

He then takes up sigil, stands to the East of the Altar and faces West. He shall then rehearse a long conjuration to the powers and Spirits immediately superior unto that one which he seeks to invoke: "that they shall force him to" "manifest himself unto visible appearance." He then places the sigil between the pillars, himself at the East facing West. Then in the sign of the Enterer doth he direct the whole current of his will upon the sigil. Thus he continueth until such time as he shall perceive his will-power to be weakening, when he protects himself from the reflex of the current by the sign of silence, and then drops his hands. He now looks towards the Quarter that the Spirit is to appear in, and he should now see the first signs of his visible manifestation. If he be "not" thus faintly visible, let the Magician repeat the Conjuration of the Superiors of the Spirit; "from the place of the" "Throne of the East." And this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the Enterer, &c. But if at the third time of repetition he appeareth not, then be it known that there is an error in the working. So let the Master of Evocations replace the sigil upon the altar, holding the sword as usual, and thus doing "let him repeat a" "humble prayer unto the Great Gods of Heaven to grant unto him the force" "necessary correctly to complete that evocation."
He is then to take back the Sigil to between the Pillars, and repeat the former processes; "when assuredly that Spirit will begin to manifest, but in a" "misty and ill-defined form."

(But if, as is probable, the operator be naturally inclined unto evocation, then might that Spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point, whether he be there or no.)

Now so soon as the Magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the Hierophant and consecrate afresh with Water and with Fire the Sigil of the evoked Spirit.

S. Now doth the Master of the Evocation remove from the sigil the restricting cord; and, holding the freed sigil in his left hand, he smites it with the flat blade of his sword; exclaiming: "By and in the Names of ...... I do invoke upon thee the power of {p}erfect manifestation unto visible appearance!"
He then circumambulates the circle thrice, holding the sigil in his "right" hand.

T. The Magician, standing in the place of the Hierophant, but turning towards the place of the Spirit, and fixing his attention thereon, now reads a "potent invocation of the Spirit" unto visible appearance; having previously placed the sigil on the ground, within the circle at the quarter where the Spirit appears. This invocation should be of some length, and should rehearse and reiterate the Divine and other names consonant with the working. That Spirit should now become fully and clearly visible, and should be able to speak with a direct voice (if consonant with his nature). The Magician then proclaims aloud that the Spirit N hath been duly and properly evoked, in accordance with the sacred rites. {154}

U. The Magician now addresses and Invocation unto the Lords of the Plane of the Spirit to compel him to perform that which the Magician shall demand of him.

V. The Magician carefully formulates his demands, questions, &c., and writes down any of the answers that may be advisable.

W. The Master of Evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure naught connected with him; or his assistants; or the place; and that he fail not to perform that which he hath been commanded, and that he deceive in nothing. He then dismisses that Spirit by any suitable form such as those used in the four higher grades in the Outer.

And if he will "not" go, then shall the Magician "compel" him by forces contrary unto his nature. But he must allow a few minutes for the Spirit to dematerialise the body in which he hath manifested; for he will become less and less material by degrees. 

And note well that the Magician (or his companions if he have any) shall "never" quit the circle during the process of Evocations; or afterwards, till the Spirit be quite vanished, seeing that in some cases and with some constitutions there may be danger arising from the astral conditions and currents established; and that without the actual intention of the Spirit to harm, although, if of a low nature, he would probably endeavour to do so.

Therefore, before the commencement of the Evocation let the operator assure himself that everything which may be necessary be properly arranged within the circle.

But if it be actually necessary to interrupt the process, then let him stop at that point, veil and re-cord the sigil if it have been unbound or uncovered, recite a Licence to depart or banishing formula, and perform the lesser Banishing rituals both of the Pentagram and Hexagram. * Thus only may he in comparative safety quit the circle.

THE NEOPHYTE

IT was on November 18, 1898, that through the introduction of Fra. V.N., and under his guidance P. entered the Hermetic Order of the Golden Dawn, and became a Neophyte in the Grade of 0° = 0¤ in the Outer.

It may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. But it will be understood that the following historical sketch, as well as the accounts we are about to give of the rituals themselves, are very much abbreviated and summarised, when we state that, the actual MSS. in our possession relating to the G.'. D.'. occupy some twelve hundred pages and contain over a quarter of a million words.

The official account of the G.'. D.'. (probably fiction) known as "The Historical Lecture," written and first delivered by Fra. Q.S.N., runs as follows:

"The order of the G.'. D.'. in the Outer is an Hermetic Society which teaches Occult Science or the Magic of Hermes. About 1850 several French and English chiefs died and Temple work was interrupted. Such chiefs were Eliphas Levi, Ragon, Kenneth R. H. Mackenzie, and Fred Hockley. These had received their power from even greater predecessors, {239} who are traced to the Fratres Rosa (sic) Crucis of Germany. Valentine Andrea (opera A.D. 1614) has given an esoteric account of the S.R., probably he also edited the 'Fama Fraternitatis,'  or 'History of the Society,' which must have been derived from the old records of C. R.'s pupils. ...

"The first order is a group of four grades: the second order is a group of three grades of adeptship.

"Highest of all are those great rulers who severally sustain and govern the Third Order, which includes Three Magic Titles of honour and supremacy; in case of a vacancy the most advanced 7° = 4¤ obtains by decree the well-earned reward. The grades of the first order are of Hebrew design; of the Second, Christian.

"The Rituals and Secrets are received from the Greatly Honoured Chiefs. ..."

The account given in the first paragraph may or may not be correct; and the following "History Lection" written by a brother of the Order of the A ∴ A ∴ throws considerable light on the origin of the above Society; and what is of still more interest to us mentions P. and his final rupture with the Order of the Golden Dawn. It runs as follows:

"Some years ago a number of cipher MSS. were discovered and deciphered by certain students. They attracted much attention, as they purported to derive from the Rosicrucians. You will readily understand that the genuineness of the claim matters no whit, such literature being judged by itself, not by its reputed sources.

"Among the MSS. was one which gave the address of a certain person in Germany, who is known to us as S.D.A. Those who discovered the ciphers wrote to S.D.A., and in accordance with instructions received, an Order was founded which worked in a semi-secret manner.

"After some time S.D.A. died: further requests for help were met with a prompt refusal from the colleagues of S.D.A. It was written by one of them that S.D.A.'s scheme had always been regarded with disapproval. But since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoever --- how much more, then, one of themselves, and that one most highly revered! --- they had refrained from active opposition. The adept who wrote this added that the Order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts.

"Shortly after this, one called S.R.M.D. announced that he had formulated such a link, and that himself with two others was to govern the Order. New and revised rituals were issued, and fresh knowledge poured out in streams.

"We must pass over the unhappy juggleries which characterised the next period. It has throughout proved impossible to elucidate the complex facts.

"We content ourselves, then, with observing that the death of one of his two colleagues, and the weakness of the other, secured to S.R.M.D. the sole authority. The rituals were elaborated, though scholarly enough, into verbose and pretentious nonsense: the knowledge proved worthless, even where it was correct: for it is in vain that pearls, be they never so clear and precious, are given to the swine.

"The ordeals were turned into contempt, it being impossible {241} for any one to fail therein. Unsuitable candidates were admitted for no better reason than that of their worldly possessions.

"In short, the Order failed to initiate.

"Scandal arose, and with it schism.

"In 1900 one P., a brother, instituted a rigorous test of S.R.M.D. on the one side and the Order on the other. ..."

Here we must leave the "Lection," returning to it in its proper place, and after explaining "the Diagram of the Paths and the Grades," enter upon the Ritual of the 0ø=0ø Grade of Neophyte.

It will be at once apparent to the reader that the Diagram of the Paths is simply the ordinary Sephirotic Tree of Life, combined with the Tarot trumps, the twenty-two letters of the Hebrew alphabet, the thirty-two paths of the Sepher Yetzirah, the signs of the Zodiac, and the signs of the planets and the elements.

The following account of it is taken from S.A.'s copy No. 2 of the "Ritual of the 24th, 25th, and 26th Paths leading from the First Order of the G.'. D.'. in the outer to the 5° = 6¤, Associate Adept speaking:

"Before you upon the Altar is the diagram of the Sephiroth and Paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each Sephira, and the Tarot Trumps appropriated to each Path.

"You will further note that the First Order includes: Malkuth, answering to Neophyte and Zelator, and the element of earth. Yesod to Theoricus and air. Hod to Practicus and water. And Netzach to Philosophus and fire.

"Of these the last Three Grades alone communicate with the Second Order, though cut off from it by a veil which may

only be drawn aside by invitation from the Second Order for the Philosophus who has passed the five examinations symbolic of the five elements and the five Paths leading from the First Order thereto, and who has been duly approved of by the Higher Powers.

"The Three grades of the Second Order are entitled: Adeptus Minor, or Lesser Adept, 5° = 6¤ answering to Tiphereth, the Reconciler, in the midst of the Sephirotic Tree. Adeptus Major, or Greater Adept, 6° = 5¤ answering to Geburah. And Adeptus Exemptus, or Exempt Adept, 7° = 4¤ answering to Chesed."

THE EXPERIMENT OF INVISIBILITY, AND HOW IT SHOULD BE PERFORMED

IF thou wishest to perform the Experiment of Invisibility, thou shalt follow the instructions for the same. If it be necessary to observe the day and the hour, thou shalt do as is said in their Chapters. But if thou needest not observe the day and the hour as marked in the Chapter thereon, thou shalt do as taught in the Chapter which precedeth it. If in the course of the experiment it be necessary to write anything, it should be done as is described in the Chapters pertaining thereto, with the proper pen, paper, and ink, or blood. But if the matter is to be accomplished by invocation, before thy conjurations, thou shalt say devoutly in thine heart:--

SCEABOLES, ARBARON, ELOHI, ELIMIGITH, HERENOBULCULE, METHE, BALUTH, TIMAYAL, VILLAQUIEL, TEVENI, YEVIE, FERETE, BACUHABA, GUVARIN; through Him by Whom ye have empire and power over men, ye must accomplish this work so that I may go and remain invisible.

And if it be necessary in this operation to trace a Circle, thou shalt do as is ordained in the Chapter concerning Circles; and if it be necessary to write characters, etc., thou shalt follow the instructions given in the respective Chapters.

This operation being thus prepared, if there be an especial Conjuration to perform, thou shalt repeat it in the proper manner; if not, thou shalt say the general Conjuration, at the end of which thou shalt add the following words:--

O thou ALMIRAS, Master of Invisibility, with thy Ministers CHEROG, MAITOR, TANGEDEM, TRANSIDIM, SUVANTOS, ABELAIOS, BORED, BELAMITH, CASTUMI, DABUEL; I conjure ye by Him Who maketh Earth and Heaven to tremble, Who is seated upon the Throne of His Majesty, that this operation may be perfectly accomplished according to my will, so that at whatsoever time it may please me, I may be able to be invisible.

I conjure thee anew, O ALMIRAS, Chief of Invisibility, both thee and thy Ministers, by Him through Whom all things have their being, and by SATURIEL, HARCHIEL, DANIEL, BENIEL, ASSIMONEM, that thou immediately comest hither with all thy Ministers, and achievest this operation, as thou knowest it ought to be accomplished, and that by the same operation thou render me invisible, so that none may be able to see me.

In order then to accomplish this aforesaid operation, thou must prepare all things necessary with requisite care and diligence, and put them in practice with all the general and particular ceremonies laid down for these experiments; and with all the conditions contained in our first and second Books. Thou shalt also in the same operations duly repeat the appropriate Conjurations, with all the solcmnitie5 marked in the respective Chapters. Thus shalt thou accomplish the experiment surely and without hindrance, and thus shalt thou find it true.

But, on the contrary, if thou lettest any of these things escape thee, or if thou despiseth them, never shalt thou be able to arrive at thy proposed end; as, for example, we enter not easily into a fenced city over its walls but through its gates.

HOW TO RENDER ONESELF INVISIBLE.

Make a small image of yellow wax, in the form of a man, in the month January and in the day and hour of Saturn, and at that time write with a needle above the crown of its head and upon its skull which thou shalt have adroitly raised, the character following.  

After which thou shalt replace the skull in proper position. Thou shalt then write upon a small strip of the skin of a frog or toad which thou shalt have killed, the following words and characters. 

Thou shalt then go and suspend the said figure by one of thy hairs from the vault of a cavern at the hour of midnight, and perfuming it with the proper incense thou shalt say:--

METATRON, MELEKH, BEROTH, NOTH, VENIBBETH, MACH, and all ye, I conjure thee, O Figure of wax, by the Living God, that by the virtue of these Characters and words, thou render me invisible, wherever I may bear thee with me. Amen.

And after having censed it anew, thou shalt bury it in the same place in a small deal box, and every time that thou wishest to pass or enter into any place without being seen, thou shalt say these words, bearing the aforesaid figure in thy left pocket:--

Come unto me and never quit me whithersoever I shall go.

Afterwards thou shalt take it carefully back unto the before-mentioned place and cover it with earth until thou shalt need it again.

My thoughts on the recent elections

If any of you have been following recent events then you would have heard about the elections going on around the world. U.K. Germany, France, South Korea, and not just that but also a trend that I find to be rather clownish when you have in nearly every election two parties who put side by side carry the same lines of thought; Le Pen and Trump come to mind.

So what's with this trend towards global world power were no matter where you are there are only two parties and these two parties rule the world?

Not only do I find these acts a farce but to be damaging to the natural flow of things work in the world. You can not force change to happen and expect things to 'work' out and the path I see is divide and conquer, blacks vs. them what ever them are, Dems vs. Rep. and the media wants you to buy into this after all if no one watched then why have a channel.

So what does this train of thought have to do with witchcraft and the occult. In a word Perspective, and true power to the sciences is to understand that you and only you have the power of how to think, power is not letting others bend your mind but you taking what you see and you make your own mind and you decide what is real and what isn't and the best part is You decide what is real and you make that choice and ALL power comes from within.

Magus