INTRODUCTION

The Magical Advice contained herein is full
of power. From what you gain from this lesson will
enable you to create rings that unlock doors, or
allow you to draw your present wish into your
home. It's up to you to name the wish, but it's
also up to you to make it happen. All of it is up
to you.
In previous lessons, you learned much about
the practical relation of identity to magic. In
this Magical Advice lesson, you will use your
identity skills to form magical relationships with
magical obects and magical beings. !ithout a good
understanding of your identity, you may be lacking
a good foundation with which to move forward in
this lesson. If you have not studied previous
lessons, and practiced them, then please, bookmark
your place here, and go back and study and
practice the previous lessons. "ou will be
e#ceedingly glad you did.
The core of this lesson is entitled,
$#change.
!ithin a man's mind, one that has not yet
been opened by spirit, is there an absence of
balance. %ften, people conceive ideas that are
based on only themselves. And with that, their
beliefs and conceptions are highly influenced by
culture, taught morals, and taught values. For
e#ample, there are people today who believe that
&od is a single individual, a man, and probably
American, who speaks modern english.
!e will review popular trends in magical
studies, including magic as taught by the &olden
'awn. Then we will dive right into a few rituals,
where not only you will gain a wealth of
information, but you will also be able to add and
modify to fit your skill level. I won't walk you
through every possibility in the ritual process.
"ou will have to e#amine them, study them, and
determine which parts of the rituals are doing
what. The rituals have key points that can be
further researched, so as to provide you a rich
and in depth pool of magical knowledge for you to
sink your teeth into. It should be a very uicy
e#perience that you should find very rewarding, if
you follow the path one step at a time. (nlike
many other occult books where you can leap ahead,
this book doesn't afford you that lu#ury. "ou will
have to read and comprehend each point being
taught. Then you will, as M" students, have to
read between the lines. In our magical academy,
you will have to start thinking in )'. *othing is
placed entirely before you, because in magic, real
magic, you have to dig, always dig further. The
answers will sometimes be right before you. Then,
other times, you will have to +crack the code+, so
to speak.
,et's &%.
NATURAL MAGIC POWER: EXCHANGE
"ou may have seen many -olomon magic related
books showing how to constrain spirits, following
e#tensive prayers and numerous methods and
procedures. .ery little, if anything, is given to
the spirit who provides the miraculous magic. In
this magical advice lesson, and in others, you may
note that I do not recommend commanding spirits,
or any living form, without payment of some kind
for their service. In nature, you can see an
e#change between all life forms. $ven when an
animal dies a natural death, its decomposing body
helps to fertili/e the same ground that it may
have provided its food. Think about this a moment.
This process was created by the desire of nature.
*ow, how do you think nature would like you to
create your magic0 %nly to serve you0
,ets e#amine some of this magic as taught by
others.
First, let's consider -olomon's approach.
In ,emegeton 1t.I 2,esser key 34, by -olomon,
the phenomena of the magic is based only upon the
physical senses of sight, sound, smell, taste,
touch, mind. These elements are e#panded into the
rituals, accompanied with diverse motion or acts.
To a degree these things are useful, however they
lack the element of abstract. %ne cannot follow
the true path of magic in purely concrete terms.
Take for e#ample the ourney of a shaman into
+non5ordinary reality+, and his walk into the
waking dream world, and consider a pretty flower
before him, the one that smells so wonderful, is
it only a flower0 6oth in his waking dream, and in
magic, the flower may turn into a bird and fly
away. !e cannot demand consistent ordinary
e#periences in our reality, then turn around and
e#pect to produce magic, as magic is not
consistent or ordinary by its own standards.
Much of the way of doing things in rituals in
today's magic is highly influenced by the way
things have been done in the church. And the
church, has been highly influenced by worldly
politics. In true magic, a person transcends all
material and worldly processes in order to achieve
non5worldly results.
To some degree, I am sympathetic towards this
approach, as all of us struggle for some kind of
ground or foundation to build upon. It is not
easy to create an entirely new ritual structure
from scratch. $ven I struggle with this process.
I am currently working backwards, as should you,
to rewrite the process. "ou will need to e#amine
every element of your magic, and 7uestion its
origin. -ome things like the pentacle and your
deities, you may wish to leave alone.
8ere is an overview of a few of -olomon's
books, so that you may use them in conunction
with this current lesson. In simpler terms, you
may find a spirit and its seal and use it
according to the power you need from it.
9,A.I9(,A -A,%M%*I- :$&I-,
which containeth all the *ames, %ffices, and
%rders of all the -pirits that ever he
had converse with, with the -eals and 9haracters
to each -pirit and the manner of
calling them forth to visible appearance;
In < parts, vi/.;
234 T8$ FI:-T 1A:T is a 6ook of $vil -pirits,
called &%$TIA, showing how he
bound up those -pirits, and used them in general
things, whereby he obtained great
fame.
2=4 T8$ -$9%*' 1A:T is a 6ook of -pirits, partly
$vil and partly &ood, which is
named T8$(:&IA5&%$TIA, all A>rial -pirits, etc.
2)4 T8$ T8I:' 1A:T is of -pirits governing the
1lanetary 8ours, and what
-pirits belong to every degree, of the -igns, and
1lanets in the -igns. 9alled the
1A(,I*$ A:T, etc.
2?4 T8$ F%(:T8 1A:T of this 6ook is called A,MA'$,
or -%,%M%*, which
containeth those -pirits which govern the Four
Altitudes, or the )@A 'egrees of the
Bodiac.
These two last %rders of -pirits are &ood, and to
be sought for by 'ivine
seeking, etc., and are called T8$(:&IA.
2<4 T8$ FIFT8 1A:T is a 6ook of %rations and
1rayers that !ise -olomon used
upon the Altar in the Temple. The which is called
A:- *%.A, which was revealed
unto -olomon by that 8oly Angel of &od called
MI98A$,C and he also received
many brief *otes written with the Finger of &od,
which were declared to him by the
said Angel with 9laps of ThunderC without which
*otes Ding -olomon had never
obtained his great knowledge, for by them in a
short time he knew all Arts and
-ciences both &ood and 6adC from these *otes it is
called the *%TA:" A:T, etc.
*e#t, The Dabbalah.
The Dabbalah is a book which, in itself, is
sufficiently comple#, and yet has added to it, by
other books, volumes of additional comple# topics.
Attempting to fully grasp the practical use of the
Dabbalah can be a di//ying e#perience. *o doubt,
this is left many magic students with incomplete
educations on the topic, after students set aside
their studies of the e#hausting topic.
It is my recommendation that you start your
approach to the Dabbalah with the intent on seeing
its role in nature. 8ow does it perform the role
of e#change0 ,eave comple# devices to those who
have invented them. Focus only on the simplest
concepts you can understand about the Dabbalah, in
a way that shows a natural e#change.
*e#t, Aleister 9rowley, a magician and
teacher and writer of the occult.
I believe that much of the way Mr. 9rowley
treats his spirits has to do with how we saw the
church treating spirits during his upbringing.
The church, immersed in worldly politics, is the
least bit interested in any form of natural
e#change between man and spirit. In the following
e#cerpt, from Mr. 9rowley's book, +Magick Theory
and 1ractice+, we can see the dominant application
of force against the spirits rather than a mutual
e#change.
In magical e#change, the e#change may
sometimes be indirect, by doing something
favorable for another person as a result of the
power received. This has been one of the methods
that I have taught in previous lessons.
"Magick Theory an Prac!ice"
CHAPTER X"I
#Par! II$
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 the
manifestation of the force in the talisman which
is being consecrated, it is necessary to bind it
by an %ath or 9harge. A spirit should be made to
lay its hand visibly on the weapon by whose might
it has been evoked, and to Eswear obedience and
faith to 8im that liveth and triumpheth, that
regneth above him in 8is palaces as the 6alance of
:ighteousness and TruthF by the names used in the
evocation.
It is then only necessary to formulate the
%ath or 9harge in language harmonious with the
previously announced purpose of the operation.
The precaution indicated is not to let oneself
sink into oneGs humanity while the weapon is
e#tended beyond the 9ircle. !ere the force to flow
from it to you instead of from you to it, you
would be infallibly blasted, or,
at the least, become the slave of the spirit.
At no moment is it more important that the
'ivine Force should not only fill, but radiate
from, the aura of the
Magician.
II
%ccasionally it may happen that the spirit is
recalcitrant, and refuses to appear.
,et the Magician consider the cause of such
disobedienceH
It may be that the place or time is wrong.
%ne cannot easily evoke water5spirits in the
-ahara, or salamanders in the $nglish ,ake
'istrict. 8ismael will not readily appear when
Iupiter is below the hori/on.
In order to counteract a natural deficiency
of this sort, one would have to supply a
sufficient 7uantity of the proper kind of
material. %ne cannot make bricks without straw.
!ith regard to invocations of the &ods, such
considerations do not apply. The &ods are beyond
most material conditions. It is necessary to fill
the EheartF and EmindF with the proper basis for
manifestation. The higher the nature of the &od,
the more true this is. The 8oly &uardian Angel has
always the necessary basis. 8is manifestation
depends solely on the readiness of the Aspirant,
and all magical ceremonies used in that invocation
are merely intended to prepare that AspirantC not
in any way to attract or influence 8im. It is 8is
constant and eternal !ill to become one with the
Aspirant, and the moment the conditions of the
latter make it possible, That 6ridal is
consummated.
III(
The obstinacy of a spirit 2or the inertial of
a talisman4 usually implies a defect in
invocation. The spirit cannot resist even for a
moment the constraint of his Intelligence, when
that Intelligence is working in accordance
with the !ill of the Angel, Archangel and &od
above him. It is therefore better to repeat the
Invocations than to proceed at once to curses.
The Magician should also consider whether the
evocation be in truth a necessary part of the
Darma of the (niverse, as he has stated in his own
%ath 2-ee 9ap. J.I, I4. For if this be a delusion,
success is impossible. It will then be best to go
back to the beginning, and recapitulate with
greater intensity and power of analysis the %ath
and the Invocations. And this may be done thrice.
6ut if this be satisfactorily accomplished,
and the spirit be yet disobedient, the implication
is that some hostile force is at work to hinder
the operation. It will then become advisable to
discover the nature of that force, and to attack
and destroy it. This makes the ceremony more
useful than ever to the Magician, who may thereby
be led to unveil a black magical gang whose
e#istence he had not hitherto suspected.
8is need to check the vampiring of a lady in
1aris by a sorceress once led F:AT$: 1$:'(:A6% to
the discovery of a very powerful body of black
magicians, which whom he was obliged to war for
nearly 3A years before their ruin was complete and
irremediable as it now is.
-uch a discovery will not necessarily impede
the ceremony. A general curse may be pronounced
against the forces hindering the operation 2for
Ee# hypothesisF no divine force can be interfering4
and having thus temporarily dislodged them K for
the power of the &od invoked will suffice for this
purpose K one may proceed with a certain asperity
to conure the spirit, for that he has done ill to
bend before the conurations of the 6lack
6rothers.
Indeed, some demons are of a nature such that
they only understand curses, are not amenable to
courteous command; K Ea slave,
!hom stripes may move, not kindness.F
Finally, as a last resource, one may burn the
-igil of the -pirit in a black bo# with stinking
substances, all having been properly prepared
beforehand, and the magical links properly made,
so that he is really tortured by the %peration.
This is a rare event, however. %nly once in
the whole of his magical career was F:AT$:
1$:'(:A6% driven to so harsh a measure.
I"(
In this conne#ion, beware of too ready a
compliance on the part of the spirit. If some
6lack ,odge has got wind of your operation, it may
send the spirit, full of hypocritical submission,
to destroy you. -uch a spirit will probably
pronounce the oath amiss, or in some way seek to
avoid his obligations.
It is a dangerous trick, though, for the
6lack ,odge to playC for if the spirit come
properly under your control, it will be forced to
disclose the transaction, and the current will
return to the 6lack ,odge with fulminating force.
The liars will be in the power of their own lieC
their own slaves will rise up and put them into
bondage.
The wicked fall into the pit that they
themselves digged.
And so perish all the DingGs enemiesH
"(
The charge to the spirit is usually embodied,
e#cept in works of pure evocation, which after all
are comparatively rare, in some kind of talisman.
In a certain sense, the talisman is the 9harge
e#pressed in hieroglyphics. "et, every obect
soever is a talisman, for the definition of a
talisman is; something upon which an act of will
2that is, of Magick4 has been performed in order
to fit it for a purpose. :epeated acts of will in
respect of any obect consecrate it without
further ado. %ne knows what miracles can be done
with oneGs favorite mashieH %ne has used the
mashie again and again, oneGs love for it growing
in proportion to oneGs success with it, and that
success again made more certain and complete by
the effect of this Elove under willF, which one
bestows upon it by using it.
It is, of course, very important to keep such
an abect away from the contact of the profane. It
is instinctive not to let another person use oneGs
fishing rod or oneGs gun. It is not that they
could do any harm in a material sense. It is the
feeling that oneGs use of these things has
consecrated them to oneGs self.
%f course, the outstanding e#ample of all
such talismans is the wife. A wife may be defined
as an obect specially prepared for taking the
stamp of oneGs creative will. This is an e#ample
of a very complicated magical operation, e#tending
over centuries. 6ut, theoretically, it is ust an
ordinary case of talismanic magick. It is for
this reason that so much trouble has been taken to
prevent a wife having contact with the profaneC
or, at least, to try to prevent her.
:eaders of the 6ible will remember that
Absalom publicly adopted 'avidGs wives and
concubines on the roof of the palace, in order to
signify that he had succeeded in breaking his
fatherGs magical power.
*ow, there are a great many talismans in this
world which are being left lying about in a most
reprehensibly careless manner. -uch are the
obects of popular adoration, as ikons, and idols.
6ut, it is actually true that a great deal of real
magical Force is locked up in such thingsC
conse7uently, by destroying these sacred symbols,
you can overcome magically the people who adore
them.
It is not at all irrational to fight for
oneGs flag, provided that the flag is an obect
which really means something
to somebody. -imilarly, with the most widely
spread and most devotedly worshiped talisman of
all, money, you can evidently break the magical
will of a worshiper of money by taking his money
away from him, or by destroying its value in some
way or another. 6ut, in the case of money, general
e#perience tells us that there is very little of
it lying about loose. In this case, above all,
people have recogni/ed its talismanic virtue, that
is to say, its power as an instrument of the will.
6ut with many ikons and images, it is easy to
steal their virtue. This can be done sometimes on
a tremendous scale, as, for e#ample, when all the
images of Isis and 8orus, or similar mother5child
combinations, were appropriated wholesale by the
9hristians. The miracle is, however, of a somewhat
dangerous type, as in this case, where
enlightenment has come through the researches of
archaeologists. It has been shown that the so
called images of Mary and Iesus are really nothing
but imitations of those of Isis and 8orus. 8onesty
is the best policy in Magick as in other lines of
life.
*e#t, 9ornelius Agrippa, magician and occult
writer.
Agrippa wrote; ++*othing is concealed from
the wise and sensible, while the unbelieving and
unworthy cannot learn the secrets.+ 8e emphasi/ed;
+All things which are similar and therefore
connected, are drawn to each others power.+ This
is known as the law of resonance.
Agrippa often concerned himself with occult
philosophies. The problem with the philosophies
is that without a proper teacher, one spends more
time trying to discern them then one spends time
in applying them. In some cases, they never get
applied.
In the following e#cerpt, you may have
difficulty e#tracting the meaning from what is
being said. "et, it is being provided so that you
can observe Agrippa's view of a spiritual
hierarchy, rather than a spiritual exchange.
“Seeing there is a three-fold World,
Elementary, elestiall, and !ntellectual, and
every inferior is governed by its superior, and
receiveth the influence of the vertues thereof, so
that the very original, and chief Wor"er of all
doth by Angels, the #eavens, Stars, Elements,
Animals, $lants, %etals, and Stones convey from
himself the vertues of his &mnipotency upon us,
for whose service he made, and created all these
things' Wise men conceive it no way irrationall
that it should be possible for us to ascend by the
same degrees through each World, to the same very
originall World it self, the %a"er of all things,
and first ause, from whence all things are, and
proceed( and also to en)oy not only these vertues,
which are already in the more excellent "ind of
things, but also besides these, to draw new
vertues from above. #ence it is that they see"
after the vertues of the Elementary world, through
the help of $hysic" *+medicine,, and -aturall
$hilosophy in the various mixtions of -aturall
things, then of the elestiall world in the .ayes,
and influences thereof, according to the rules of
Astrologers, and the doctrines of %athematicians,
)oyning the elestiall vertues to the former'
%oreover, they ratifie and confirm all these with
the powers of divers !ntelligencies, through the
sacred eremonies of .eligions. /he order and
process of all these ! shall endeavor to deliver
in these three 0oo"s' Whereof the forst contains
naturall %agic", the second elestiall, and the
third eremoniall. 0ut ! "now not whether it be an
unpardonable presumption in me, that !, a man of
so little )udgement and learning, should in my
very youth so confidently set upon a business so
difficult, so hard, and intricate as this is.
Wherefore, whatsoever things have here already,
and shall afterward be said by me, ! would not
have any one assent to them, nor shall ! my self,
any further then they shall be approved of by the
1niversall hurch, and the ongregation of the
2aithfull. “
-ext, 2ran3 0ardon, magician and teacher of
the occult.
%r. 0ardon has a uni4ue approach to magic
that is worth the time observing. #is teachings
often relate to energies within oneself. As you
may have learned already, his teachings are
heavily influenced by the 5abbalah. Although the
5abbalah, as taught by 0ardon, relates to our
cosmic connection, there seems to be a lac" of
emphasis on an exchange between us and our
universe. -evertheless, ! would li"e to present
some writing by 0ardon to instruct you on the
creation of a magic wand. Such "nowledge will be a
very powerful tool for you should you decide to
use a wand as your Symbiote or Affinite. /he
rituals for calling a Symbiote or Affinite are
provided later in this lesson.
6ust a note, for you to use later if you
desire, acceptable things to give to a wand, if it
is made of wood, may include restorative would
oils, or positive emotions 7since wood absorbs
emotion8.

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The Magic Wand
By Franz Bardon (Extracted from “The Practice of Magical Evocation”)
Converted to Adobe format by www.sacred-magick.com

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 stage
illusionists are still making use of it today, trying to throw dust into the eyes of their audience by
all 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 depending
on 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 or
plane. 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 here
all 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 a
simple 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 may
be 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 reader
will 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 when
cutting the twig. The knife may later be used for other ritual purposes or other magical
operations. 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 for
the 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 electric
coil, 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 an
excellent 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 of
the 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 fluid
of 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 electrical
fluid 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 the
magician 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 remain
neutral. 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, any
realization 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 the
same 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, for
instance, be able to either pull the fluid out of the universe like an antenna and store it in his
body, 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 other
side, 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 or
oak 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 a
metal-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 for
themselves 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 the
fluid 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 the
other 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 condenser
of 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 a
complicated wand, saturated or filled up with a fluid condenser.

A magic wand may be charged with:
1. the magician's will-power
2. special qualities, faculties, etc.
3. magnetism, biomagnetism, etc.
4. the elements
5. 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 rather
into, 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 that
whenever you take the wand into your hand your will-power will be put into action and that
everything you want to have happening will happen.

When you have transferred your whole will by utmost tension and strongest imagination into the
wand, 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 the
wand 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 the
wish 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 realization
from 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 same
kind 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 be
charged 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 the
manner 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 when
the 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 the
magic 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 charged
his 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 whether
in 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 as
omnipotence 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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· 7 ·
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 the
same 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 to
put 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 transferring
one's consciousness into it.

This can be effected by mere imagination, by means of the magician's body or directly from the
universe. 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 the
person 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 he
knew how to use it. Therefore it is in the magician's own interest to keep well the secret of his
magic 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 and
heal people far away from him by force of his wand charged in the above mentioned manner. In

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· 8 ·
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 the
universe 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 sphere
or 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 is
not willing to do this, he should at least insulate himself before he starts work by putting on a
pair of pure silk-gloves, preferably manufactured by himself.

Not before he has thus insulated himself should he take the wand into his hands. Since the
magician 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. This
is 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 the
middle, 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 its
middle. 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 that
the middle, insulated with silk, remains neutral.

Charging of either half has to be carried out separately, that means that you may draw from the
universe 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. Special
variations 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 point
will 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 obey
him, 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 them
swear 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 mirror
or 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 repeated
charging 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, even
inanimate 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 the
qualities 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 by
help 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 evocation
of 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 secure
keeping 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; he
will 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 of
all 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 the
charge 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.
RITUAL& O% EXCHANGE
&acre Magic *o+ Ri!,a-
%1$:ATI%*;
The -acred Magic 6o# :itual is focused on creating
a magical center in our universe by the
manifestation of our wish as a lifeOliving force
within a bo#. The energy force we create within
the bo# will want a host to possess. I recommend
an obect, as opposed to a body. $ven a dead body
within a powerful enough Magic 6o# will come to
life with your wishes. That is, if you possess the
strength to manifest such a force.
*eeded;
3. -i# evenly cut pieces of cardboard. They need
not be s7uare, but s7uare is better. They cannot
be smaller than ? inches in either width or
height.
=. A black pen
3. Tape (black painters masking tape,if
possible), one inch think (2 inches if you are not
good at crafts. It will hold together your box.)
. !ix images, or symbols, that represent your
wish. They must be on paper, and the paper must
lea"e at least # inch around the boarder of the
image, if the image were placed into the center of
the cut pieces of cardboard.
$. %agic &il
'. (aste ()lmers *lue stick works well)
+. , gift for the
-escription.
The box has been sacred to people for
thousands of years, yet it is not often recogni/ed
as being sacred. 0hat has pro"ided us shelter from
the elements1 The box. 0hat has pro"ided a place
of comfort and refuge to us1 The box. 0hat has
gi"en us a place to worship our deities1 The box.
0hat has been our bodies place of rest after
death1 The 2ox. It is a symbol of a place that
contains life. )"en naturally, when we see a box,
we assume that something is, or was, inside. If we
saw 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 without
corners.
)"en the first woman, according to the
*reeks, (andora, formed from water and earth after
(rometheus stole the secret of fire from hea"en,
could not resist the need to open a box gi"en to
her. ,s )"e4s curiosity in the 2ible lead to
+change+ in consciousness, so did 1andora's
curiosity lead to the same type of changes.
!e are drawn to open the bo# because of the
divine secrets within us that call to our senses.
!e can't 7uite put our finger on it, while it is
yet so elusive. 'oes this seem so far fetched or
hard to comprehend0 Then consider the houses we
live in. The mystical secrets born in the bo# have
in the past stirred many souls who were uni7uely
fortunate to e#perience this presence within a
house. This event is called a haunting. Iust as
the house chooses its owners, it also chooses what
will live within it. The wi/ard can shape and
influence this process. 6ut left to the course of
nature, the house can come to life on its own. It
can feel, think, breathe. It can also love and
hate. And things from invisible worlds can come to
rest in these homes, especially old homes, where
the consciousness of the bo# has matured. It is
wise not to offend these aged places.
&ive any bo# enough time, and life will form
within it. It will come alive. %ur intent, as
wi/ards or witches, is to shape, or call, the life
that will form within, so that it may serve us,
and that hopefully it too will benefit as much as
we do. *o life should serve without reward or
benefit, no matter what world it is from, unless
it is a life that has wrongfully taken something.
And be honest to your Magical 6o#, or any of
your magical creations. For there is something no
one may have told you, which is that whatever you
create knows you entirely. It is your child, a
part of you, and it knows you well. $ven in the
middle of the night, while lying awake in your
bed, you may have heard something whisper your
name, calling to you from the shadows in your
room, and you not knowing, thought it was nothing
but your imagination while it actually was a
creation of yours trying to tell you something.
Another secret about your creations; whatever
you create, whether in thought or in form,
especially in magic, becomes an element in the
blood of your body. Although, in today's science,
there may be no method to detect it, yet it is
actually there. *evertheless, signs of this truth
e#ists, even in our modern society. Take for
e#ample the moral effects of immoral se#. !hat has
transpired from such0 .enereal disease, which is
directly related to the blood.
There may be many ways to shape the power
within a Magic 6o#, but we will consider one
fundamental way as a start for you. !e will use
words and symbols, the way the ancient $gyptians
did on their magical temples and tombs 2something
for you to research in referenceOrelation to our
lesson here4.
The e#change in this magic is that you are
making a home for that power. The bo# belongs to
it. The bo# will not be yours again. 6ut the
agreement is that the power of the bo# must charge
whatever you place with it.
The design and construct of the bo# I will
give to you is a starting point. After such time,
when you have sufficient handles upon this magical
process, you will be fit and ready to create your
own bo# out of wood, or metal, or whatever. %ne
must crawl before they run, while one may FA,,
anytime they choose. 2smile4
The :itual;
3. 6egin your ritual by erecting your temple or
circle.
=. Take the first of your si# evenly cut card
board piece. These shall be the sides of your bo#.
$ach side will follow the same steps described
for the first step, e#cept that the meanings of
each side will vary.
). &lue the first of the si# imagesOsymbols into
the center of the cardboard. Then above it write a
command of power you desire to create from the
imageOsymbol. For e#ample, if your image is of a
gold coin, then you might write, +golden wealth
flows from the river of the &ods.+
?. As you work, chant your wish, in a simple
sentence, phrase, or word.
<. 9ontinue this process for the remainder of the
2<4 other sides.
@. !hen all 2@4 side are complete, cut 2?4
lengths of tape, almost the height of your bo#.
,eave room near the edges of your bo#. Then lay
the 2?4 sides of your bo# +face up+, beside one
another, so that you may easily tape them
together. %f course, when you reach the last
cardboard, you will tape it to the first, so that
it forms the Four !alls. All that will be left is
the top and the bottom of your bo#. !ell you know
what a bo# looks like, so cut the tape in pieces
long enough to tape the bottom of the bo#. The top
of the bo# must be fastened in a way -% T8AT "%(
9A* %1$* A*' 9,%-$ IT.
P. Tape only one side of your bo#, so that it
acts like a hinge. If your top seems to fall
inside, rather than acting like a ,I', then fold a
piece of tape over the opposite edge, so that it
prevents it from falling inside.
Q. 9hoose between 3 and ? obects that symboli/e
each 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, you
could use the obects; :ose, 'iamond, :ing, harp.
9hant your wish as you write these. In each corner
of each side, draw a pentacle, so the words are
between them. If your bo# is too flimsy, find
something to place inside it to brace it as you
write and draw.
R. !hen these acts are completed, place your bo#
upon your temple pentacle, and prepare to rid your
bo# of unwanted forces, as well as seal it with
your own personal magic. !ith a drop of anointing
oil upon your fingertip, not too much, touch your
-acred Magic 6o#, and say;
+8ereby do I cast from this Magic 6o# all
malignancy and hindrances, and cast into this
magic bo# my power with which I have created it to
serve me. May this Magic 6o# Lstate e#actly why
you have created this bo#N, in all ways in which I
shall use it.+
%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 to
the power that desires to call this its own, but I
hereby demand that whatsoever obect I place
within shall be given a portion of the power
within. *ow 9ome 1ower 9omeH 9ome 1ower 9omeH 9ome
1ower 9omeH+
2"ou may repeat Ecome power comeHF until you feel
that the energy has entered the bo#. It can't harm
you because the bo# will contain it and control
it. *ow, close the bo#, and set it down, and say,
+The being now lives within to share with me a
power from within. In the names of Lmy &odO and
&oddessN, so mote it be.+
1lease note, the being within is not bound by
any law to remain. 8owever, if it leaves, another
creature 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, and
anointed your Magic 6o#, it is ready to perform
its magic. The method is relatively simple;
whatever you put within the bo# will become
charged with the magic you have created the bo#
for. The longer you leave the obect in the bo#,
the more charged it will become. An especially
important consideration for you is whether the
obect you place within the bo# has been in your
possession a long time. For e#ample, a hair brush
owned for many years, or a bottle of perfume that
you have not ever used 2don't use a bottle of
something you have already been using for another
magical purpose4.
"ou could create a new oil from several,
especially created for a specific purpose, then
place it within the bo# for a month, and take it
out on the eve of the full moon. %r, you could
anoint a photo, pray on it for an hour, then place
it into the bo# for a week, and take it out before
visiting the person in the photo.
If the bo# is too small for whatever you want
to place within it, then place a string, or
ribbon, or leather cord into the Magic 6o#, then
attach the cord, or whatever, to the large obect
later. The string... will take the place of the
obect that is too large for the bo#. %ne e#ample
would be a person, so use a necklace, then give
the necklace to the person later.
The bo# is particularly powerful for magical
amulets and talismans that have their own energy.
6ut be careful *%T T% 1,A9$ incompatible energies
into the bo#. For e#ample, if the bo# was made to
bring romance to you, don't put in it an herbal
flower used in separation spells. In such a case
their could be dangers to yourself. This kind of
powerful magic is not without serious risks. -o be
warned.
The methods are nearly endless. Iust keep it
away from water and away from other people. 8ide
it somewhere special. If something negative
happens to it, earnestly apologies to it, then
bury it. If someone else finds it, and they handle
it, you should pass it through the cleansing
process in a ritual again. If someone acts with
hate towards it, and touches it, then it would be
best to bury it, because their negativity will
likely attach itself to it.






OIL RU* RITUAL
%1$:ATI%*;
The +Magic :ubbing %il+ is applied one of two
ways. It is applied to the head, or it is applied
to the body 2or a part of the body4. The purpose
should be specific to the location. For e#ample,
applying it to the head could be to represent
affecting your conscience or mind or intellect or
to the physical head itself 2e.g. to stop
headaches4. Applying it to the body, the same. For
e#ample, application to the feet to improve your
performance or holy walk or grounding power, etc..
&enerally, it is a magical oil that attracts
fortune.
8owever, the oil may also have another
function. In many circles, you are taught
essentially how to use the power of attraction.
There are entire books based solely on this
principal. Meanwhile, another power, almost as
e7ually as important is the power of repelling.
"ou might attract that which you desire, yet in
the process you might also attract things that are
not wanted, negative things. -ome people
unconsciously attract negative things on a regular
basis. Therefore, a repelling magical oil would
make a good complement to an attracting magical
oil. %r, you may use the oil only for repelling.
*eeded;
3. A small container of olive oil 2no money0 use
cooking, 2similar and unscented.4. The container
should be leak proof.
=. A bottle of scented oil
). A stone which belongs to the &nome of The -tone
?. A string attached to a small card, with your
wish written upon it.
'escription;
6efore I begin describing the details of the
ritual, I want to fist describe the significance
of the elements of the ritual. Many magical books
will thrust magical items before you, tell you
what to do with them, and completely neglect to
train you on the meaning of them. I hope to at
least give you enough info for you to follow up on
your own studies later. -ome bits of info in my
lessons can uncover cities of information, for
those who are not unwilling to dig deeper.
%il has, for thousands of years, been
considered a powerful magical substance, and it
has been treasured by people and respected by
&ods. %ne such form of magical oil has been called
+8oly Anointing %il+. The 8oly Anointing oil, or
the -hemen 8a'Mishchah, formed an integral part of
the %ld Testament ritual in the ordination of the
priesthood as well as in the consecration of the
articles of the Tabernacle. The primary purpose of
anointing with the holy anointing oil was to cause
the anointed persons or obects to become
ha'kodesh S most holy.
The 8oly anointing oil described in $#odus
)A;==5=< was created from;
T 1ure Myrrh, mar deror, <AA shekels 2about @
kg4
T -weet 9innamon, kinnemon besem, =<A shekels
2about ) kg4
T -weet 9alamus e#tracts, keneh bosem, =<A
shekels 2about ) kg4
T 9assia, kiddah, <AA shekels 2about @ kg4
T %live oil, shemen sayith, one hin 2about <
7uarts according to Adam 9larkeC about ? ,
according to-hiurei Torah, P , according to the
9ha/on Ish4.
The oil was used to anoint the vessels of the
Tabernacle and the 8igh 1riest. It is
traditionally regarded as the oil used by prophets
to anoint -aul, 'avid, and other kings of ancient
Israel.
Ano.7, popular among The &olden
'awn group, is Abramelin %il. Abramelin oil, also
called %il of Abramelin, is a ceremonial magical
oil blended from aromatic plant materials. Its
name came about due to its having been described
in a medieval grimoire called The 6ook of
Abramelin written by Abraham the Iew. The recipe
is adapted from the Iewish 8oly anointing oil of
the Tanakh, which is described in the 6ook of
$#odus attributed to Moses.
Abramelin oil became popular in the !estern
esoteric tradition in the =Ath century after the
publication of the -. ,. Mac&regor Mathers $nglish
translation of the 6ook of Abramelin, and
especially via Aleister 9rowley, who used a
similar version of the oil in his system of
Magick. There are multiple recipes in use today
and the oil continues to be used in several modern
occult traditions, particularly Thelema and the
$cclesia &nostica 9atholica.
The symbolism of the oil, as a whole, is the
union of the adept with the Absolute. Although,
the oil is composed of several oils, and each oil
has its own symbolism. "our oil in this ritual may
also use several oils which, although have
individual powers, add up to one uni7ue power.
The scent is more important than whether it
is natural or man made. !hy0 6ecause your mind has
more influence on the current universe than the
symbolism of the oil. It is true that an
+essential+ 2*atural4 oil can lend an edge to the
power, but it is not the end of the road when
selecting oils. 9hoose what thou will, and appoint
a meaning to each.
*ow let's discuss +The &nome of the -tone.+
,ong ago, a very wealthy man named 8ubris
-toke once owned a great portion of land, the
greater part of which was a forest on the
outskirts of a small town whose land he also
owned. %nce, at the beginning of every month, he
would send out collectors to collect monthly dues
from those living on his property. The collectors,
well armed, were poor at accepting e#cuses for an
inability to pay the monthly dues. They would take
something of value and keep it until the dues were
paid. If they still weren't paid, after a while,
whatever had been taken would be surrendered to
the king, for which reason the rich man always had
the king's full support.
%ne day, 8ubris -toke's small army of
collectors descended upon a house that sat 7uietly
in the shadows of some tall, old trees. !aiting
for them at the front door was a man wearing a
long ragged black, robe, its skirts dragging in
the dirt at his feet. The man's hat was almost as
dirty as his black boots. 6etween his outstretched
hands was a golden egg, the si/e of a fully grown
hen.
+I have no money today, but this gold I do
have. It is yours.+
The collectors greedily snatched it away, not
even glancing again at the wi/ardly looking man
clothed in black. !ithout a word of gratitude,
they faded into the shadows of the forest, soon to
be back at their master's castle. *ightfall came
swifter than ever.
The 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 apple
with a sharp knife, carved a piece out, and
devoured it. A light twinkled in his eye from the
flame of a candle nearby.
At his castle, 8ubris -toke was in rapture of
his latest catch. *either did he care who may have
lost this, nor did he care if they lay somewhere,
bleeding from the wound of a sharp sword. All that
mattered was that this golden egg was in his
possession. Then suddenly, as if slapped, he
reali/ed that word of this large, golden egg would
likely reach the ears of the king. -urely the king
would take this from him. In panic, the rich man
ran to and fro different places in his castle,
trying to find a good hiding place for his
precious golden egg. 8e found no such place good
enough to hide it from the king. 8e didn't really
know why this golden pri/e was so special. It
simply, without 7uestion, was the most beautify
thing he'd ever seen. It shined and sparkled in so
many magical ways.
+That's itH %utside, in a bushH+ he
e#claimed, believing a bush would suffice to
conceal it. 8e rushed to the front door, and he
nearly dropped the egg when he ran into a dark
figure ust outside.
+!ho are you0+ 8ubris blurted rudely, hoping
the man was not sent from the king.
+I know what you want.+ The wi/ardly looking
man said, seeming to pierce 8ubris' eyes with his
own.
+!ant0 !hat0 !ant0+ 8ubris was trying to
gather his wits.
+"ou want to hide that from the king, and I
can help you.+ The man took out a small bottle of
slightly luminous purple li7uid, and said, +a few
drops of this oil, rubbed between your hands will
make you and your precious egg invisible to the
king and his soldiers. In fact, no one will see
you, but you will not ever be able to return home,
and you will live in stones, and you will be known
as The &nome of The -tone, because people will
imagine they see you, from time to time, within
one stone or another.+
The wi/ardly looking man was instantly gone,
and 8ubris found the bottle of magical li7uid in
his hand.
8ubris would have ignored the man and
continued on his way, under ordinary
circumstances, but the circumstances at present
were not ordinary. 8ubris sat with the egg in his
lap. 8e studied the bottle for a long time. 8is
concentration was broken by the sound of many
horse hooves approaching.
+Uuickly, 7uicklyH+ 8e muttered to himself as
he fumbled for the cork on the bottle. 1op, and
off it went. The drops of oil fell one after the
other, into a tiny puddle in the center of 8ubris'
palm.
The king's soldiers only saw, or thought they
saw, 8ubris -toke, soon to be known as The &nome
of the -tone, disappear.
For those lucky enough, anyone who finds a
stone which belongs to the &nome of The -tone, and
places it in oil, can gain favors of fortune from
the gnome. 6ut you must keep him trapped in the
oil for at least one night. Then he will release
his magic into the oil in return for his release
from the bottle. The &nome of the -tone can e#ist
in several places at one time, so finding his home
is not a difficult as you might think. "ou must
follow your senses and look for the most special
looking stone. And, si/e matters not.
For those who 7uestion the practicability or
validity of the story, I recommend placing faith
in the mythological and magical value of the
story. For in your subconscious mind, certain
changes are already taking place, and it will help
you find the stone you will be looking for.
The :itual;
3. &ather for yourself one, or more oils, into one
small bottle. The oil should be powerfully aligned
with your wish. 9onsecrate the oil, or bless it
2the bottle4, after you have properly erected your
temple or circle.
=. Make certain to have your wish written upon a
small card, which you then shall have fastened to
the oil bottle via a string.
). 8old the bottle between your hands, and read;
E,et live let light into this my wish in this be
aliveH ,ike the holy seals upon the three sided
tombs I contrive, fly to me under light of day or
sacred moon of night, from my secret soul I cry to
thee true with all my might, please grant this
fortune to me my little gnome whom I invite,
come now come to this one and reveal your stone to
this one's sight, In the names of Lmy &odO and
&oddessN, -o Mote It 6e.F
4. Place the bottle upon your altar. Then take the
olive oil (or cooking oil), and consecrate/bless
it. Then, hold it out, and say,
"Let this oil receive the powers to be and pass
the 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 e)tend the
volue o" oil to be used in the rubbing.
*. +"ter the ritual, place the bottle, with the
wish attached, under your pillow. ,ou will sleep
on it that night.
-. The ne)t day, take the bottle outside, and hunt
"or the agical stone. !t will be sall enough to
"it into the bottle. ,ou will be guided to it. !t
will "eel as i" you are using your nose, as well
as your ears, to "ind it. !t will pull you. (e
discrete so as not to attract any
distractions.
.. /ith the stone in the bottle, place it beneath
your pillow, sleep on it another night.
0. The ne)t day, when you have the tie, and when
you won1t be distracted/bothered, open the olive
oil container, then take the scented oil
containing the stone, and say2
"Gnome of the Stone, you may only leave here to
find another home by parting with power to grant
my wish. Cast forth this magical power as I
command, cast it now, I demand, or forever remain
within."
Wait until you feel the oil receive a charge.
Then, open the bottle, and add enough drops to the
olive 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 before
bed, for the best results. #ou can cap the
remainder for use later. It is only for your use,
unless you created it to apply to another person.
MAGICAL SYMBIOTE RITUAL
$%&"'TI$()
The *agical Symbiote "itual is a magical act which
is designed to altar the course of one+s future to
mae oneself more powerful by the bonding process
of bonding with an independent energy. It is a
long term effect. "' bond" is not a bond if it is
only for one event.
*eeded;
3. Two cupsOglasses of similar si/e, with one of
them containing water, uice, tea, or a special
magical mi#ture your designed for your wish.
=. A paper large enough to sit either of the cups.
). A small dish, or saucer, holding either honey
or sugar. 1lace a spoon beside it.
?. A -erpent 9ard; a red string 2about R inches4
with the name of your -ymbiote, or the name of the
power with which you seek to bond, written on one
side, and on the other side is your wish to be
written. 2The string can be sandwiched between the
sticky sides4. A leather cord may work better than
a string.2A -erpent 9ard is a magical card with
your wish written upon it. %ptionally, the name of
a spirit can be written on the opposite side, for
added power. 1ower flows from the serpents tail
unto you. 8ere, the name of your -ymbiote 2or
desired power4 shall be written, opposite your
wish.4
'escription;
A -ymbiote, or Affinite, is A,-% called a
+&uest+, mainly to imply that a bond hasn't yet
formed. And, you are called the 8ost. This concept
has fairly comple# associations, but here it will
be kept simple. For more information related to
this term, see;
http;OOwww.answers.comOtopicOsymbiosis
First you must know what you want. Then you
must determine whether you know where that power
will come from. If you don't know where that power
will come from, then you LcanN use an obect as a
the -ymbiote for the power you seek. %ther options
are available, but for beginners, you will use an
obect, if you don't know what or who you need to
form a bond with.
For e#ample; you may wish for a se# partner,
but you may not know what -ymbiote might bond with
you well to grant your wish. so you will write,
+give to me a se# partner+. The magic of the
ritual will guide you to an elemental type obect,
your -ymbiote, in which a lesser or greater
spiritOenergy will transit or reside 2whichever,
it will be unknown to you4. -imply put, the obect
it guides you to will be magical, and it will bond
a power to you, that power will help to grant your
wish, but only IF "%(: :IT(A, I- A -(99$--. If
your ritual fails, you might be reected by a bad
reaction, which would be a sign to seek a
different -ymbiote, or a different wish 2you may
not be compatible with your wish4. %r, if nothing
happens, 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 bond
with that guest. For e#ample, a &oddess named
%shun "eye Moro 2also called "eye 9ari4, who loves
to dance and who is very attractive to men, might
bond with you and attract men and make you a
better dancer, if that is what you naturally wish.
6ut you will have to know and perform your part of
the bond, by knowing what your guest wants.
Deep in mind, your bond with the -ymbiote is
a mutual e#change between the host and the guest.
Therefore, you must be providing something to the
guest, whether you know what that is or not. It
need not be a direct e#change related to the same
thing you are given. For e#ample, a plant may
supply you with o#ygen, while you supply the plant
with carbon dio#ide. This 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 energy
that is independent of you, and that need not be
harmonious with you.
The -ymbiote is the spirit, person, or obect
giving the e#change.
$#amples of +-ymbiosis Magic+, include;
3. A male wi/ard seeking a magical concubine
=. A person who who seeks the service of a spirit,
angel, or demon
). A person seeking favor from an incompatible
elemental or correspondence
?. A person e#changing one kind of energy with
LsomethingN 2a symbiote4 for return of another
<. A person seeking favor from an obect, on a
regularOconsistent basis
!hat to give to your Affinite or -ymbiote;
3. First you need to determine +what can you
naturally give to benefit your Affinite or
-ymbiote0+
=. It cannot be the same thing you receive from
it, in part or in whole. For e#ample, if you
receive money from it, you cannot return money to
it. "$T, 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 sage
incense smoke energy, 2=4 The -ymbiote or Affinite
attracted to you +the power to grow plants well+,
and as your offering to +the guest+ you make and
burn incense for your AffiniteO-ymbiote, once
daily. *eglect your service to the bond, and it
may fade away, or it may turn against you. 6e sure
to place a time limit on the bond, by stating how
long it is to last.
). If your guest is an obect, for e#ample, a
glass bottle of wine 2in which a spirit lives4,
you might polish the bottle daily, if that is what
it needed. "ou must determine a legitimate need of
your guest, or it will reect you bond re7uest.
If you don't know what -ymbiote, or Affinite
to call, after you perform the -ymbiote, or
Affinite, ritual, then you will need to be guided
to your -ymbiote, or Affinite after the ritual.
After the ritual, you will keep an eye open, and
be alert, for any obect that seems to be calling
to you. :emember your training from Magical
Advice 1t.30
The :itual;
3. $rect your temple or circle, so as to
optimi/e and protect this magical process.
2. Consecrate your materials and prepare. Write
"me - my - mine" upon tape and stick it to the
empty cup/glass. As you write this, see and feel
the tape creating a true symbol of yourself by the
cup the cup becomes you/your body!. "lace the
empty cup with the tape #essel! upon a pentacle,
and anoint the cup and speak while pointing your
finger of power at it,
" $et all malignancy and hindrances be cast forth
from this ob%ect, and let all of my intention
enter into it, that it may ser#e me well in all
ways in which & intend. &n the names of '(y )od/
and )oddess*. +o mote it be."
,therwise, use a cleansing and empowering method
you feel comfortable with.! -hen place the empty
cup aside.
.. /raw upon the paper a circle large enough to
contain either of the cups. Around the inner
circumference of the circle write the word "bond"
se#eral times, separating each word with the
symbol of two figure eights forming a cross see
drawing!. eg. 0ond 1 0ond 1 0ond, and so on!,
while chanting2
"this will form the bond."
When finished, point at it and speak2
"$et this bond recei#ed me and my +ymbiote,
and let us become one in power. Alphnacore. &n the
names of 'my )od/ and )oddess*, so mote it be."
If there is enough working room upon your
altar, place the bonding circle there. Otherwise,
keep it near and ready.
4. Take the empty cup (your vessel), hold it
above your altar, and say
!It"s the power in nature from which I come
and from which I wish my will be done. #lease oh
power to be, I beseech, come and fill me and
become one with me my precious. #lease my $ymbiote
come. In the names of %my &od' and &oddess(, so
mote it be.!
). #lace the empty cup within the bonding
circle.
Turn now to the other cup and the small dish.
Then take the small dish of honey'sugar, and with
the spoon carefully taste its contents, making
certain to en*oy and savor its full sweetness.
+eep in mind here that the sweetness of the honey
or sugar is to represent the sweetness of your
wish.
,. -old it out, then speak
!.ver and forever, so sweet is this, in like
manner, let it be and draw to me this my wish. I
swear to partake of the power of the bond and to
respond by giving %state ./01T23 what you will
give, and for how long( to this divine bond.4

1arefully pour its contents into the cup
cup'glass containing of water, *uice, or tea. Then
9arefully pour its contents into the cup
cupOglass containing of water, uice, or tea. Then
take the cup of uice, water, or tea, and hold it
up, and say;
+-ummon I my -ymbiote Lname here, if you know
the nameN, let my -ymbiote Lname here, if you know
the nameN complete me, complete my wish, and fill
me with satisfaction, and I promise unto you in
return Lstate $JA9T," what you will give, and for
how longN+

Then pour the contents carefully into the
empty cupOglass within the bonding circle. The
li7uid is symbolic of your wish, and as it fills
the other cup, you are also being to be filled.
Feel as though you would if your wish were granted
at this moment. !hen finished, say;
+In the names of Lmy &odO and &oddessN, so
mote it be.F
1lace the cupOglass off to the side, in a
safe /one.
T*ote; accidents sometimes happen in rituals. If
you have an accident, remain calm and composed.
9lean up what you can. 9omplete the ritual, or
close it, and try again at another time soon.
@. Take the -erpent 9ard, with a red string
attached, and gently slide it over your arms and
legs and back and neck and head, as if it were a
serpent with a red tail. -ee this serpent
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. -afely
place your bonding drink off to the side, and,
when you're done cleaning up, make yourself
comfortable, partake of your bonding drink, and
meditate on having your wish come true. !hen the
drink is gone, clean the cup, and put it away. 6e
sure to mark you calendar for the times you will
supply 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.
MAGICAL A%%INITE RITUAL
%1$:ATI%*;
The Magical Affinite :itual is a magical act which
is designed to altar the course of one's future to
make oneself more powerful by the bonding process
of bonding with a similar energy. It is a long
term effect. +A bond+ is not a bond if it is only
for one event.
*eeded;
3. A -erpent 9ard; %n a white string 2about nine
inches4 with a small card attached to the end. If
you cannot find a small card, then a thick strip
of masking tape folded into a s7uare will suffice.
A leather cord may work better than a string. %n
one side of the small card is written the name of
your Affinite, or the power you seek to bond with,
and on the other side of the small card 2or
s7uare4 is written your wish itself. 2A -erpent
9ard is a magical card with your wish written upon
it. %ptionally, the name of a spirit can be
written on the opposite side, for added power.
1ower flows from the serpents tail unto you. 8ere,
the name of your Affinite 2or desired power4 shall
be written, opposite your wish.4
=. A ring, which may be as simple as something
from a bubblegum machine or something as elaborate
as a ring from the diamond store.
). A bottle of pleasantly scented oil
?. A sheet of paper appro#imately large enough for
your hand to fit within
'escription;
A -ymbiote, or Affinite, is A,-% called a
+&uest+, mainly to imply that a bond hasn't yet
formed. "ou are called the 8ost.
In an Affinite :itual, you'll seek to bond
with energies which are very similar to your own.
These energies will be harmonious with you.
*evertheless, this relationship re7uires mutual
contributions by both guest and host, so that the
bond is sustained in some fashion by the either
member, without whom, it would fail. 6e sure to
state how long the bond will last. 1lace a time
limit on it.
,ike the -ymbiote :itual, the Affinite :itual
re7uires that you clearly understand your wish,
and that you know what Affinite you will seek to
call. If you do not know, then following the
ritual, the magic of the ritual will guide you to
an elemental type obect, an Affinite, in which a
lesser or greater spiritOenergy will transit or
reside. "ou will have to follow your senses, as
taught in Magical Advice 1t.3.
First you must know what you want. Then you
must determine whether you know where that power
will come from. If you don't know where that power
will come from, then you LcanN use an obect as a
the -ymbiote for the power you seek. %ther options
are available, but for beginners, you will use an
obect, if you don't know what or who you need to
form a bond with.
Deep in mind, your bond with the Affinite is
a mutual e#change between the host and the guest.
Therefore, you must be providing something to the
guest, whether you know what that is or not. It
must not be a direct e#change, returning the same
thing that was given. For e#ample, a plant may
supply you with o#ygen, while you supply the plant
with carbon dio#ide, after taking in the o#ygen.
This is a symbiotic relationship. A plant too may
also be a -ymbiote or Affinite. *evertheless, in
the -ymbiote ritual, you seek to bond with an
energy that is independent of you, and that need
not be harmonious with you.
$#amples of +Affinity Magic+, include;
3. A dancer seeking a &odO&oddess who loves to
dance
=. A cook who seeking a magical ladle
). A knight seeking a magical sword, such as
$#calibur
?. A healer seeking an $li#ir
<. -omeone who's good at chemistry seeking a
magical philosophers stone
!hat to give to your Affinite or -ymbiote;
3. First you need to determine what you can
naturally give to benefit your Affinite or
-ymbiote0+
=. It cannot be the same thing you receive from
it, in part or in whole. For e#ample, if you
receive money from it, you cannot return money to
it. 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 sage
incense smoke energy, 2=4 The -ymbiote or Affinite
attracted to you +the power to grow plants well+,
and as your offering to +the guest+ you make and
burn incense for your AffiniteO-ymbiote, once
daily.
). If your guest is an obect, for e#ample, a
glass bottle of wine 2in which a spirit lives4,
you might polish the bottle daily, if that is what
it needed. "ou must determine a legitimate need of
your guest, or it will reect you.

If the ritual produces a successful bond,
then you will see and feel the power working for
you. If your ritual fails, you might be reected
by a bad reaction, which would be a sign to seek
something else. %r, if nothing happens, that would
be a sign to try again.
The :itual;
3. $rect your temple or circle, so as to optimi/e
and protect this magical process.
3. 9onsecrate your materials and prepare. 'raw a
circle, at least ? inches wide, on the paper.
Around the inner circumference of the circle write
the word +bond+ several times, separating each
word with the symbol of two figure eights forming
a cross 2eg. 6ond T 6ond T 6ond, and so on4, while
chanting;
+this will form the bond.+ !hen finished,
speak, +,et this bond received me and my Affinite,
and let us become one in power. Alphnacore. In the
names of Lmy &odO and &oddessN, so mote it be.+
=. Take your ring, and hold it above the altar
with both hands. -peak;
+,et me partake of this natural union between
power and flesh, spirit and spirit, that my will
might draw of this and my wish to fulfill my never
ending destiny. I call Lname of Affinite, if you
know itN to be my Affinite. I swear to Lstate
$JA9T," what you will give, and for how longN, in
e#change for the power gained from this bond. In
the names of Lmy &odO and &oddessN, so mote it
be.+
,ook upon this ring for a moment as if you
were a child handing a ring to &od. Then placed
the ring upon the altar. The ring is symbolic of a
wedding or covenant ring.
). Take up the bottle of perfume or oil, and rub a
few drops into you hands. -mell and savor the
scent while chanting the fulfillment of your wish.
Incidentally, if you hands are poor at being
rubbed together, use cocoa butter lotion on your
hands first before adding oil. The rubbing should
be smooth, as if you were trying to generate
static electricity. Meditate and visuali/e.
?. *ow take the ring, hold it with your pointing
finger and thumb. 'on't put it on. 1lace your hand
upon the bonding circle, and say;
+-ummon I my Affinite Lname of Affinite, if
you know itN to be my Affinite, let this grand
mystical marriage arise a gift of nature to form
a bond between me and this ever sweet creature,
and that we being like one another shall become
one. I promise Lstate $JA9T," what you will give,
and for how longN to Lname of Affinite, if you
know itN. In the names of Lmy &odO and &oddessN,
so mote it be.+
1lace the ring upon the altar.
<. Take the -erpent 9ard, with the white string
attached, and gently slide it over your arms and
legs and back and neck and head, as if it were a
Serpent with a white tail. -ee this Serpent
releasing power from it to you, !hile saying,
+power flows to me and bonds with me.+
:epeat the words if desired. !hen you feel
that is fully released its power, place the
-ymbiote card upon the altar.
+It is done. In the names of Lmy &odO and
&oddessN, so mote it be.
@. Take the ring, and place it upon the altar.
After the ritual, bury the ring, or cast it into
the forest where it won't be found.
P. If finding your Affinite is re7uired following
your ritual, then once you find it, treated with
respect, and honor it as a magical obect. 6e sure
to mark you calendar for the times you will supply
your Affinite with you part of the e#change,
otherwise know how and when. It must become habit,
or natural, as the term +bond+ here means that it
is part of you.
The -erpent 9ard is useful in and out of
these rituals. "ou can keep one with you, to touch
other obects with. For e#ample, you could bring
it to your baseball game, then rub it on the
baseball bat before the game, or you could bring
it to the bedroom, then rub it across your mate
before a night of Tantric se#.
The symbolism of the serpent is varied,
depending on which culture you are deriving its
meaning from. "our intentions are what are most
important, when performing any serpent magic.
6elow is an article about serpent symbolism.
I hope you will enoy it.
T8$ 6%%D %F TA,I-MA*-
AM(,$T- A*' B%'IA9A, &$M-,
by !.Thomas and k. 1avitt
-erpent;
T8$ -$:1$*T throughout all ages has appealed
to the imagination of man, to whom its various
characteristics afforded opportunities for
symbolic e#pression C from its length of life it
has been used as the symbol of $ternity, and as a
Talisman for ,ongevity, 8ealth, and .itality, and
when depicted with its tail in its mouth
2this form being particularly noticeable in
ancient rings4 it indicates perpetual union,
whilst to the A/tecs, who used it in this way
as a symbol of the -un, it signified unending
Time, ever beginning, ever creating, and ever
destroying, and was considered to have
great protective and enduring virtues. !hen shown
coiled, its folds signify succession
of ages, and if the tail is hidden, unfathomable
anti7uity.
In primeval days, serpents of the 1ython
family attained huge dimensions, and would
naturally be held in dread and awe by early man C
and in all primitive religions we find the
belief held that the soul of man passed at death
into a serpent to undergo regeneration and
renewal, so symbolised because the serpent casts
its skin once a year and
becomes a new serpent.
To the $astern mind the -un in its passage
through the heavens formed a curve similar to
that of the -nake, and by its progression
spirally,with great 7uickness at will, though
without feet and hands or organs by which other
animals performtheir movements,
it was supposed to symbolise
lightning or fire, the vitalising principle of
life in its good aspect, and, when antagonistic, it
became typical of evil and misfortune.
In $gypt the -erpent in the form of the (rceus
was worn round the head as a mark of :oyalty,
and to symbolise 'ivine 1ower, !isdom, and
$nergy, every tomb of the Dings yet opened
has the -erpent sculptured erect on each side of
the doorway to guard and protect the body within.
It first became a type of the $vil %ne when this
form was assumed by -ut 2after killing %siris4 in
his endeavour to escape from the vengeance of
8orus.
In Indian religions the -erpent is known as
Ananta, or endless, a symbol of infinite duration
and $ternity C .ishnu, the 9reator, is represented
sleeping on this serpent whose numerous heads
form a canopy over the &od, each giving constant
attention to his e#pected awakening, when new
creations and a new order of things will be
established,
and was valued as a talisman for Dnowledge,
!isdom, and (nderstanding.
-erpents were sacred to the &reat &od of
Medicine because of the idea that they have the
power of renewing their youth by casting their
skins, hence the wand of V$sculapius is
represented as entwined by two serpents,
the emblem of Medical -cience, and in the
temple of $pidaurus, the most important
sanatorium of the Metropolis, a large serpent
was kept, typical of 8ealth and .itality. As
a symbol, it was used in connection
with 9eres, Mercury, and 'iana in their most
beneficent 7ualities C whilst 1ython in monstrous
form represented all that was evil.

UN*ONDING RITUAL
-ymbiotes and Affinites are difficult to
unbond. (nbonding Magic should be avoided. If it
must be done, it must be done with great care.
(nbonding affects a person physically, mentally,
and psychically. (nbonding will cause a person to
lose power in the affected area. :est and
meditation is needed after the unbonding.
(nbonding must be done slowly. If there are any
signs of significant loss of energy, including
waver in health, stop the process immediately.
If the bond involves any form of a promise,
you will either have to obtain the permission of
the guest to dissolve the agreementOpromise 2very
rare4, or you will have to wait until the
agreement has been fulfilled.
If the bond was either naturally formed,
without your knowledge, or formed with an obect
2an elemental type obect4, then you can draw upon
it with your pointing finger the banishing
pentagram, and say;
+hereby do I turn away and banish this bond
from upon me. ,et the foundation of this unwanted
force part from me, neither taking a part of me
nor causing harm to me. In the names of Lmy &odO
&oddessN, so mote it be.+
1ray and meditate daily that the unbonding
process work well for you. If you e#perience any
strong, adverse reactions, stop the process, and
let it be. It may try to tell you that it is too
much a part of you to separate from you. "ou could
start a tear in yourself, making things only
worse, at least temporarily.
!hen you feel that the bond has departed, you
may cease the process. &ive thanks to your deity
for their aid and protection.
CONCLU&ION
,ooking over the vast number of occult books
when seeking occultOmagical knowledge, one can be
easily overwhelmed, even to the point of being
discouraged. $ven an e#perienced wi/ard, such as
myself, can become perple#ed as to which book to
turn to for needed information.
Then to add to the confusion, some occult
authors hurl tons of information at you, as if you
were a supercomputer, ready to sort it all out.
!ith clear vision, I see that some authors
have been blind to what magic actually is. They
see, hear, or read something which EA11$A:-F
mystical, and they become enchanted, and they
desire to share this feeling with you.
At any given point in time, you can pick up a
handful of books, scan the pages, then wonder how
in heavens shall you apply such information to
your future in magic.
*evertheless, I give credit to any author
trying to e#tend his impressions of magic to other
people, even if it is being done under copyright
and for money. 2!riters are the right hand of
spiritual beings who have something to say.4
From what you have learned here, you can
grasp how the process of e#change can help to
clear out the ha/e of data. "ou can see what you
want, what you can get it from, and what you have
to give for it. It's almost like having a shopping
list when you enter the grocery store, e#cept that
it feels like a dream.
I'll be watching and hoping that you will
choose to heed all warnings and properly follow
all instructions, as a good disciple or student or
apprentice. 8ow far, is up to you, as I have paved
a golden road before you. 6egin your ourney now,
and let peace be with you at all times.
%ne -ign. %ne &roup.
M"-TI9A,&%' QO=)O3A

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