Magic Carpets, Sensory Deprivation and Entheogenic Ceremonial

Magick

By A. Wretch
 Table of Contents

Chapter 1: Magic Carpets, Canopies and Tents..................................................................................3

Greek Magical Papyri.......................5
Grand Key of Solomon....................32
Veritable Key of Solomon................62
Red Magic........................................64
Chapter 2: Sacred Mantles and Vestments used in such rituals........................................................71
Pistis Sophia....................................74
Book of Treasure Spirits..................76
Book of Oberon...............................87
Chapter 3: Vessel Divinations, Skrying and Spells to be used in the Tent........................................93
Hygromanteia..................................94
PGM texts........................................101
PDM texts........................................109
Chapter 4: Necromancy.......................................................................................................................134
PGM texts.......................................135
Hygromanteia and Picatrix.............139
Eliphas Levi....................................143
Chapter 5: Texts and recipes relating to Entheogens in Ceremonial Magick...............................156
Starts with an account of Entheogenic evocation
Introductory Remarks by Eliphas Levi on the use of Drugs....158
Herb Codes According to the PGM, Galen and Dioscordes....160
The Picatrix, Levi, Cornelius Agrippa, Liber Juratus, PGM....164
Miscellaneous Recipes....................174
Spells from PGM for ritual plant Harvest................................178
Alchemical Artwork........................179
Liber Salomonis..............................183
Book Of Oberon..............................190
Picatrix Cannabis rituals..................192
Chapter 6:Deities and Daimones of the Days, Hours and Months..................................................196
 Chapter 1: Magic Carpets, Canopies and Tents

Throughout the centuries people have heard legends of flying carpets able to whisk a person off
to distant lands on command by flying through the air. As with most myths, most people have taken
this at face value as a fantastical legend with no basis in reality, from the occult however, we can learn
of the true spiritual practice which inspired these legends. Gathered below are an anthology of the
most important texts that I could find regarding flying carpets and similar technologies which are used
to aid the magician in their astral travels/remote viewing. What we can see from them is that the flying
carpet has a variety of practical ritual functions which aid the magician in their explorations of the
astral realms, especially when combined with entheogens such as plants containing scopolamine. I
write the following so that I might shed light on a famous myth, and because I think this was a very
important and functional aspect of occult ritual, but those wishing to utilize these practices will find
that they can easily be combined with far safer entheogens for greater effect.
Scopolamine is a highly poisonous chemical found in a variety of plants such as Mandrake,
Henbane and Datura which have traditionally been used in the occult for various purposes. In
Witchcraft, Henbane and other plants are used in “flying ointments” which are rubbed on the body in
order to induce astral projection in the Witch, so that they can leave their body. I must stress that
scopolamine and other chemicals in these plants are very dangerous and it is very easy to fatally
overdose, but even when administered correctly, it can induce long term psychosis and open a person
up to the spirit world far more permanently than they may wish. The hallucinations created by
scopolamine are not the same as psychedelics like magick mushrooms, no, these visions can be so
realistic that many a person who has taken it, falsely believed they were not even hallucinating, and
some then decided to up the dosage creating tragic results. While it is still dangerous, opium is known
to reduce the poisonous effects of scopolamine and we do see it in some recipes for flying ointments.
Also, Snowdrops - Galanthus nivalis L. contains the chemical galantamine, it has been identified as the
Holy Moly herb of Hermes in Homers Odyssey, as it is said to block the effects of scopolamine.
In the following instructions taken from traditional Solomonic grimoire sources, we will see
that the magick carpet is pulled over the prostrating body of the magician to enclose them inside, the
magician does this while going over a censor thus inhaling incense. While scopolamine incense is not
explicitly referred to in these texts, from other key sources of Solomonic magick such as Liber Juratus
and Cornelius Agrippa's Books of Occult philosophy, we are given detailed instructions on
suffumigation and incense which does explicitly list Henbane and other scopolamine bearing plants, as
well as others of a poisonous nature like water hemlock, indicating that ceremonial magick did indeed
include a highly advanced knowledge of plants and entheogens for Shamanistic purposes. So, by
pulling the carpet over the magician the smoke would be trapped inside the carpet and the body would
itself be suffumigated. This allows the magician to breath in the smoke in a much more concentrated
amount compared to an open air temple setting, and by this method altered states of consciousness are
achieved. In the modern culture of marijuana users, smoking in a small enclosed area is called a “hot
box” and it is thought to increase the dosage of the users. The earliest reference to such technology that
I could find is found in Herodotus when he is writing of the Scythians, who constructed small tents
over fires of burning hemp/cannabis and were known to howl with pleasure as they inhaled the smoke.
As we will see, there is a variety of tools which have been used for similar purposes and magic
carpets and small tents also functioned as sensory deprivation tanks in order to block out stimulus from
the outside world. “Sensory deprivation tanks” produce images without any drugs, as when deprived of
stimulus, the mind creates it's own visions. Thus the magician can go within for purposes of divination,
or engage in remote viewing to a place of their choosing. We will also see that evocation was a very
common use of the magic carpet or tent, and I can attest that when skrying, it is crucial to have the
proper amount of light. Neither too much light, nor too little if the visions are to come through clearly,
so in this way, the tent would have been used to block out light pollution for the skryer.
Herodotus Histories Book IV Chapter 73

“Such, then, is the mode in which the kings are buried: as for the people, when any one dies, his nearest
of kin lay him upon a chariot and take him round to all his friends in succession: each receives them in
turn and entertains them with a banquet, whereat the dead man is served with a portion of all that is set
before the others; this is done for forty days, at the end of which time the burial takes place. After the
burial, those engaged in it have to purify themselves, which they do in the following way. First they
well soap and wash their heads; then, in order to cleanse their bodies, they act as follows: they make a
booth by fixing in the ground three sticks inclined towards one another, and stretching around them
woollen felts, which they arrange so as to fit as close as possible: inside the booth a dish is placed upon
the ground, into which they put a number of red-hot stones, and then add some hemp-seed.”
A little further...
“The Scythians, as I said, take some of this hemp-seed, and, creeping under the felt coverings, throw it
upon the red-hot stones; immediately it smokes, and gives out such a vapour as no Grecian vapour-bath
can exceed; the Scyths, delighted, shout for joy, and this vapour serves them instead of a water-bath;
for they never by any chance wash their bodies with water. Their women make a mixture of cypress,
cedar, and frankincense wood, which they pound into a paste upon a rough piece of stone, adding a
little water to it. With this substance, which is of a thick consistency, they plaster their faces all over,
and indeed their whole bodies. A sweet odour is thereby imparted to them, and when they take off the
plaster on the day following, their skin is clean and glossy.”

So from this we can see a number of interesting things, that hemp was used in funeral rites, that
they inhaled the smoke in little tents and even that the Greeks had their own inferior forms of “vapour-
bath.” (an Alchemical vapour-bath from the Atalanta Fugiens being depicted above) Now hemp seeds
are not psychoactive, however the seeds are found in the cannabis buds, which are the most potent part
of the plant and so there was likely some misunderstanding here on Herodotus's part, but then back
then cannabis was definitely less potent and less understood than it is today. In the epilogue of the
book, “The Chronicles of Anarchy” the necromantic origins of Solomonic magick are explained as a
form of ancestor worship practised by Jews and Christians and this is also clearly seen in the practice of
Hygromanteia, which is itself the title of a Solomonic grimoire “A Magical Treatise of Solomon or
Hygromanteia.” This text greatly influenced later Solomonic grimoires like the Keys of Solomon and
so as I shed light on it, I will shed light on all the Solomonic tradition. Hygromanteia is the practice of
capturing spirits in magick bowls or bottles, such as a djinn or the famous “genie” in the Arabic
tradition and in various similar forms this practice is even older than “Judaism” itself and can be found
in Canaan, Babylon and Iran as a means of protection against evil spirits.
While some translations of Herodotus say the person is carried in a wagon rather than a chariot,
it is a clue that this Scythian tradition is similar to, or even influenced the Jewish Merkabah tradition of
“chariot riders” (AKA throne mysticism) who would travel through the astral realm on chariots. This is
alluded to in the Gnostic text “Pistis Sophia,” but there are also legends of Nimrod doing the same, and
in the Persian book of Kings the “Shahnameh,” it describes the king Kay Kavus flying through the air
in his Palanquin/throne, a device which could easily be fitted to function as a ritual hot box tent in order
to allow the king to astral project. (See KINGLY FLIGHT: NIMRUD, KAY KAVUS, ALEXANDER,
OR WHY THE ANGEL HAS THE FISH by Firuza Melville) That the Scythians were said to howl
with joy is itself intriguing as the word "goetia" (A part of Solomonic magick) happens to mean
"howling," though I suspect this has more to do with the wind howling, or the lamentations for the
dead, IE goetia is undoubtedly necromancy. (This is complicated to explain here, but see the text
“Isagoge” on the nature of spirits, a dialogue of Castor and Pollux found in Donald Tyson's “Fourth
Book of Occult Philosophy” for an overview of traditional theories about spirits.) The origins of
Kabbalah and Merkabah and their relationship to Gnosticism and Pagan traditions is beyond the scope
of this book, though it has largely been explained by scholars like Gershom Scholem. There is also the
aforementioned epilogue of The Chronicles of Anarchy which also includes practical rituals for astral
projecting to specific astral realms and these can easily be applied to the magic carpet, so for now let us
simply read the primary texts on magick carpets and the magick that goes with them.
This first set of texts, “The Greek Magical Papyri” (PGM) was clearly highly influential in
the later grimoire traditions, as in the books of Raziel and Solomonic magick. According to Dr Stephen
Skinner in his book, “Techniques of Graeco-Egyptian Magic,” this includes the Hygromanteia text, so
that the knowledge within the Greek Magical Papyri ultimately went on to influence the Keys of
Solomon or “Goetia” Solomonic grimoires. You will notice many motifs from later ceremonial magick
including planetary hours and ruling deities, so while some of the PGM texts are incomplete, you
should be able to reconstruct most of this by the end of this book, though you will find even more
adjuncts in the complete primary texts. Various names are written on the tent, referring to astrology and
various entities for periods of time, while I could find no list of 52 demons for the weeks, there is a list
of 52 demons in the Testament of Solomon recension C. As the PGM text is incomplete, I have given
texts from the grimoires which do have names of demons that are appropriate for writing on the tent,
though the magicians of the PGM would likely find this blasphemous, and you call upon Goetic
demons at your own risk. Here in the PGM the magick tent is used in an initiation and to gain a familiar
spirit, after this follows various uses for the spirit along with natural magick. Some examples of this
are to send dreams, something which also comes up in Solomonic magick, there is also a spell used to
open gates which brings to mind Merkabah and Gnostic ideas in which various gates are opened using
the correct password. After this we will read other variations of the same text, as this adds many
relevant details. For example, mantras known as Voces Magicae are directed to the 6 directions in a
kind of Hermetic “cube of space” ritual which in the Kabbalistic tradition of the Sepher Yetzirah is very
much linked to the Merkabah. We will also see that breathing exorcises are given at PGM XIII 640 and
940 and other places which go along with recitation of the Voces Magicae, these mantras said
accordingly would effect the mindset of a magician in a hot box tent breathing incense.
*erephyllinon is an unknown plant
“Egyptian Bean” likely refers to the psychoactive Egyptian lotus Nelumbo nucifera, though Henbane
has also been called "dioskyamos," or god's bean, Hog's bean, or Jupiter's Bean and a form of Henbane
is found in Egypt. “Bean” is the name given to small balls of incense.
 Now that was the Eighth Book of Moses, a name which does imply a Jewish influence, though
clearly it was very Pagan and Hermetic/Gnostic. From here I will give a couple more spells from the
PGM which reference similar magical ideas. The first one specifically says it's from Solomon and
creates a trance, the second comes right after in the PGM and makes use of a ritual mat and seems to fit
more with the Hygromanteia.
Now we will go onto the more Abrahamic sources on the magick carpet. First we can see a likely
reference to this ritual tent practice in Exodus 33, which tells of the “tent of meeting” that Moses would
use to have visions of YHVH, who would descend in a cloud of smoke.

Exodus 33
7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it
the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went
out unto the tabernacle of the congregation, which was without the camp.
8 And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood
every man at his tent door, and looked after Moses, until he was gone into the tabernacle.
9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at
the door of the tabernacle, and the Lord talked with Moses.
10 And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and
worshipped, every man in his tent door.
11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend.

Now this is especially important as it shows that hot box tents go back in Judaism all the way to
Moses at least, though there are mentions of tents earlier in the Torah which seems like a trivial detail
to include much of the time, unless tents had some special meaning to the early nomadic Jews. For
example in Genesis 12:8 we learn of Abram that “he removed from thence unto a mountain on the east
of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an
altar unto the LORD, and called upon the name of the LORD.” There are other suspicious lines as well,
such as Genesis 18:1-2, Genesis 26:24-25, Genesis 33:18-20, but earlier than this is Genesis 4:20
where we learn that from the line of Cain, “Adah bare Jabal: he was the father of such as dwell in tents,
and of such as have cattle.” His brother Jubal, “was the father of all such as handle the harp and organ”
which is an important detail given the use of magical songs for goetia, as with David playing music to
fend off the evil spirit sent by Yahweh to terrorize Saul in 1 Samuel 16:23. Not only this, the book of
Exodus 14:19-21 is also the source of the names of 72 angels used to control 72 demons in Solomonic
magick, these angels are known as the Shemhamphorash and each of them is associated with a psalm of
David.
 The technology of the Eighth hidden book of Moses can be seen to have influenced the Arabic
grimoire “The Grand Key of Solomon the King” page 62 then skip to 178 (Ishtar Publishing) in
that this book advises the use of either a carpet, perhaps made of parchment, or a tent, and it says to use
the incense corresponding to the day of the week.

Discourse on the Carpet Page 178

“Including its uses, its benefits, instruction on how to use it in the circles, circle casting, the
setting of seals out under the stars, and instruction on how to use this noble group pleasant to the
spiritual sciences.

Know that only through its conditions, directions, and exercises can one accomplish anything of
the science. Therefore keep your body and clothes clean, avoid sleep and eating unlawful food and
have awe of the Creator. As has been mentioned, use a carpet made of parchment, or of something else,
such as a small tent, on which you write the names mentioned at the beginning of the book. When you
summon spirits while on the carpet, you shall be in either a desolate region or a house remote from any
habitation. Let your spiritual exercise last for seven weeks, three weeks, or one week, which is the
minimum. Whoever wishes to observe spiritual exercise shall by no means sleep at night, unless sleep
overtakes him by force. Let him persist in reciting the conjuration. He should also be in a state of
cleanliness, for he will see the spirits in his sleep, then in wakefulness. Let his sleep be in the daytime,
from midmorning to noon; he should sleep after midafternoon or dawn. Let him persist in asking
forgiveness of the Lord and earnestly entreating him. If your service is to a terrestrial or celestial
servant from among the angels in charge of the Brilliant Planets, fashion the seal according to the
planet's glyph, when the planet is in its exaltation, on its day, and let your clothing and carpet
correspond to its colour and incense. Lastly, let your conjuration be written on the previously
mentioned carpet, for it will be more complete.”
 “On it you say the names that are at the beginning of the book, the names with which the angels of the
Throne (Merkabah) and the Footstool along with the inhabitants of the seven firmaments glorify God,
which, as we have said, we cited at the beginning of the book. You recite them while in the prescribed
state I have written about for you which entails adherence to religion and absolute conviction.
Thereupon all the Ruhaniyyah will be unveiled to you and you will attain your objective in both this
world and the hereafter. Let your summoning of the angels and the celestial and terrestrial spirits and
their habitations be for the fulfillment of your needs and for the seeking of their aid against your
enemies and those of God Most High.”
“everything below them, to the Earth's firmament.”
 “The Veritable Key of Solomon” Page 324-325 - Stephen Skinner and David Rankine
Also found in the “Key of Solomon the King” by Macgregor Mathers

How to make the Magic Carpet proper for Interrogating the Intelligences,
so as to obtain an Answer regarding whatsoever Matter one may Wish to Learn

“Make a Carpet of white and new wool, and when the Moon shall be at her
full, in the Sign of Capricorn and in the hour of the Sun, thou shalt go into the
country away from any habitation of man, in a place free from all impurity,
and shalt spread out thy Carpet so that one of its points shall be towards the
east, and another towards the west, and having made a Circle without it and
enclosing it, thou shalt remain within [it] upon the point towards the east,
and holding thy wand in the air for every operation, thou shalt call upon
Michael, towards the north upon Raphael, towards the west upon Gabriel,
and towards the south upon Muriel. After this thou shalt return unto the
point of the East and devoutly invoke the Great Name AGLA, and take this
point of the Carpet in thy left hand; turning then towards the North thou
shalt do the same, and so continuing to the other points of the Carpet, thou
shalt raise them so that they touch not the ground, and holding them up thus,
and turning anew towards the East thou shalt say with great veneration the
following Prayer:--

"ACLA, AGLA, AGLA, ACLA; God Almighty Who art the Life of the
Universe and Who rulest over the four divisions of its vast form by the
strength and virtue of the Four Letters of Thy Holy Name Tetragrammaton,
Yod, He, Vau, He, bless in Thy Name this covering which I hold as Thou hast
blessed the Mantle of Elijah in the hands of Elisha, so that being covered by
Thy Wings, nothing may be able to injure me, even as it is said:- 'He shall
hide thee under His Wings and beneath His feathers shall thou trust, His
truth shall be thy shield and buckler."
After this thou shalt fold it up, saying these words following:-

"Recabustira, Cabustira, Bustira, Tira Ra, A"; and shall keep it carefully to serve
thee at need.
When thou shalt be desirous to make thine interrogations, choose the night of
full or of new moon, and from midnight until daybreak. Thou shalt transport
thyself unto the appointed spot if it be for the purpose of discovering a
treasure; if not, any place will serve provided it be clean and pure. Having
had the precaution on the preceding evening to write upon a slip of virgin
parchment coloured azure-blue, with a pen made from the feather of a dove,
this Character and Name:
Taking thy carpet, thou shalt cover thy head and body therewith, and taking
the censer, with new fire therein, thou shalt place it in or upon the proper
place, and cast thereon some incense. Then shalt thou prostrate thyself upon
the ground, with thy face towards the earth, before the incense beginneth to
fume, keeping the fire of the same beneath the carpet, holding thy wand
upright, against which to rest thy chin; thou shalt hold with thy right hand
the aforesaid strip of parchment against thy forehead, and thou shalt say the
following words:-
"Vegale, Hamicata, Umsa, Terata, Yeh, Dah, Ma, Baxasoxa, Un, Horah,
Himesere; 0 God the Vast One send unto me the Inspiration of Thy Light,
make me to discover the secret thing which I ask of Thee, whatsoever such or
such a thing may be, make me to search it out by the aid of Thy holy
Ministers Raziel, Tzaphniel, Matmoniel; Lo, Thou hast desired truth in the
young, and in the hidden thing shalt Thou make me know wisdom.
Recabustira, Cabustira, Bustira, Tira, Ra, A, Karkahita, Kahita, Hita, Ta ."
And thou shalt hear distinctly the answer which thou shalt have sought. “
From “Red Magic” translated by Nineveh Shadrach Pg 123
2nd Variation From Nineveh Shadrach's book on Solomon's Ring, a translated text from Al-Buni
 As above, there is obviously a strong Arabic influence on the later European grimoires and this
may come through the crusades, but as I have shown that similar practices are also in Exodus, it must
be at the root of Judaism. The Torah was written in various stages by various authors after the
Babylonian captivity, when the Jews were set free by the Persians, and as I mentioned before, the
Persian book the Shahnameh does allude to these practices with flying Palanquins. Persia was to a large
extent Zoroastrian and in the 8th Book of Moses, as I showed above, the text references Zoroaster, so
that they are certainly the prime suspects in all this. We can see further references to this practice in a
Zoroastrian mystical text not unlike the Gnostic Pistis Sophia, in which a mystic journey's into heavens,
but also gets a tour of hell. This text explicitly makes reference to cannabis, and while it is too long to
quote it all, I have given the part pertaining to the ritual below, which involves a kind of magick carpet
placed over a bed, which is used to hold the body of the mystic while he journeys out of body. When
eaten in sufficient quantities, Hashish becomes extremely hallucinogenic and can basically knock a
person out, though there was probably a variety of entheogens used according to what was available.
Notice also that Viraf, the mystic and direct student of Zoroaster “remembers the ancestors” and so this
fits with the Scythians, but also the later ambitions of Solomonic necromancy.
We can see that such ideas are also found in Richard Burton's 1001 Nights, stories which
reference a variety of palanquins and hashish at various times. There is of course a magick carpet in
1001 Nights, as in the story of “Prince Ahmad and the Fairy Peri-Banu” which also refers to the
practice of skrying in crystal ball, and there is even a panacea symbolized as a golden apple, which I
believe refers to the fruit of Mandrake. While the Magick Carpet in this later story seems to teleport the
magician rather than fly, other times it does fly, but as you will learn in the next chapter, this actually
fits with the Solomonic grimoires, as the authentic ritual carpet does not truly fly, but the magician has
an out of body experience and engages in remote viewing in order to find “treasure.” Keep in mind that
below with the Arda Viraf, the carpet is placed on a bed, as this fits with what Eliphas Levi has said, as
I quote later on, but if you want to read the rest of the Arda Viraf, you can find it easily online.

Zoroastrian Book of Arda Viraf

21. And then Viraf joined his hands on his breast before the Mazdayasnians, and said to them (22) thus:
'It is the custom that I should pray to the departed souls, and eat food, and make a will; afterward, you
will give me the wine and narcotic.' (23) The Dasturs directed thus: 'Act accordingly.'
24. And afterward, those Dasturs of the religion selected, in the dwelling of the spirit, a place which
was thirty footsteps from the good. (25) And Viraf washed his head and body, and put on new clothes;
(26) he fumigated himself with sweet scent and spread a carpet, new and clean, on a prepared couch.
(27) He sat down on the clean carpet of the couch, (28) and consecrated the Dron, (ritual unleavened
bread, the ceremony requires the recitation of chapters 3 to 8 of the book of Yasna) and remembered the
departed souls, and ate food. (29) And then those Dasturs of the religion filled three golden cups with
wine and narcotic of Vishtasp; (Hashish) and they gave one cup over to Viraf with the word 'well-
thought,' and the second cup with the word 'well-said,' and the third cup with the word 'well-done'; (31)
and he swallowed the wine and narcotic, and said grace whilst conscious, and slept upon the carpet.
32. Those Dasturs of the religion and the seven sisters were occupied, seven days and nights, with the
ever-burning fire and fumigations; and they recited the Avesta and Zand of the religious ritual, (33) and
recapitulated the Nasks, and chanted the Gathas, and kept watch in the dark. (34) And those seven
sisters sat around the carpet of Viraf, (35) and seven days and nights the Avesta was repeated. (36)
Those seven sisters with all the Dasturs and Herbads and Mobads of the religion of the Mazdayasnians,
discontinued not their protection in any manner.
 Chapter 2: Sacred Mantles and Vestments used in such rituals

Here I have included texts which explain the ritual vestments or mantle of the magician as
found in these various texts, this may seem like a superfluous addition, but as we will see, just as the
carpet is used to cover the magician, the mantle or vestments can be used to hotbox, or to transport the
mind of the magician via remote viewing. As I have mentioned, these practices are similar to Jewish
Merkabah practices and if you wish to pursue this kind of mystical ascent in a Jewish frame of
reference, there is no better text I can recommend than, “The Life in the World to Come,” by the mystic
Abraham Abulafia, who wrote this book as a manual on how to become a prophet. Abulafia did study
only alludes to hot box tents though and so I have not included it below, but the first biblical reference
he makes is to the lord appearing in smoke, so as in other texts like the Shahnameh, you must know
what to look for to understand that the Jewish prayer shawl is used similarly by him.

Veritable Key Page 323 - How to Make the Magic Garters

“Take enough of the skin of a stag to make two hollow tubular Garters, but before stitching
them up thou shalt write on the side of the skin which has next [to] the flesh the words and characters

DU ROSA

With the blood of a hare killed on the 25th of June, and having filled the said Garters with green
mugwort gathered also on the 25th June before sunrise, thous shalt put in the two ends of each the eye
of the fish called barbell; and when thou shalt wish to use them thou shalt get up before sunrise and
wash them in a brook of running water, and place them one on each leg about the knee. After this thou
shalt take a short rod of holm-oak cut on the same 25th of June, turn in the direction thou wishest to go,
write upon the ground the name of the place, and commencing thy journey thou wilt find it
accomplished in a few days, and without fatigue. When thou wishest to stop thou hast only to say
Amech and beat the air with the aforesaid wand, and incontinently thou shalt be on firm ground.”

Hygromanteia Page 163

The following are quotes from the classic Occult writer Eliphas Levi in his book,
“Transcendental Magic, its Doctrine and Ritual.”
On page 6 in the introduction it describes the black sabbath or Sabbath of Witches and
according to Levi, the Knights Templar, crusaders who worshipped Baphomet... Aspects of this
metaphor about the mantle as a magick carpet become clearer as you read on in this book, the mass is
described on the next page as occurring in the mind, in your bed suggesting entheogens.
Page 76

From page 370 we get an explicit reference to the idea of sensory deprivation in these practices

“Divinatory vision operates only in the ecstatic state, to arrive at which doubt
and illusion must be rendered impossible by enchaining or putting to sleep thought. The instruments of
divination are hence only auto-magnetic methods and pretexts for auto-isolation from exterior light, so
that we may pay attention to the interior light alone. It was for this reason that Apollonius enveloped
himself completely in a woollen mantle and fixed his eyes on his navel in the dark. The magical mirror
of Dupotet is kindred to the device of Apollonius. Hydromancy and vision in the thumb-nail, when it
has been polished and blackened, are varieties of the magical mirror. Perfumes and evocations still
thought ; water and the colour black absorb the visual rays ; a kind of dazzlement and
vertigo ensue, followed by lucidity in subjects who have a natural aptitude or are suitably disposed in
this direction.”

As for the Gnostics we can see in the Pistis Sophia (for example Ch 6 and 9-13) also tells of
“vestures” with sacred names on them, such as the names of the various heavens. This is similar to the
Solomonic mantle and carpets, or the canopy tent of the PGM which likewise have sacred names
written on them and the destination one wishes to astral project to. This suggests that Gnostics used
similar means for their astral travels as described in the Pistis Sophia itself, or perhaps even that they
used sacred garments to help suffumigate the initiate as Eliphas Levi seems to allude about Apollonius.
The following may seem like a pretty weak argument for suffumigation, but in light of the other texts
which involve a sacred “mantle” it becomes a lot more likely. I have not copied the full chapters here,
but they can be found online easily and I encourage you to do so as explaining the context of the book
is very complicated and beyond the scope of this essay.
Pistis Sophia Chapter 6
"It came to pass, when I sat a little removed from you on the Mount of Olives, that I thought on the
order of the ministry for the sake of which I was sent, that it was completed, and that the last mystery,
that is the four-and-twentieth mystery from within without,--those which are in the second space of the
First Mystery, in the orders of that space,--had not yet sent me my Vesture. It came to pass then, when I
had known that the order of the ministry for the sake of which I had come, was completed, and that that
mystery had not yet sent me my Vesture, which I had left behind in it, until its time was completed,
thinking then this, I sat on the Mount of Olives a little removed from you.”
Pistis Sophia Chapter 9
“This then Jesus said to his disciples on the Mount of Olives. Jesus continued again in the discourse
with his disciples [and said]: "Rejoice and exult and add joy to your joy, for the times are completed for
me to put on my Vesture, which hath been prepared for me from the beginning, which I left behind in
the last mystery until the time of its completion. Now the time of its completion is the time when I shall
be commanded through the First Mystery to discourse with you from the beginning of the Truth to the
completion thereof, and from the interiors of the interiors [to the exteriors of the exteriors], for the
world will be saved through you. Rejoice then and exult, for ye are blessed before all men who are on
the earth. It is ye who will save the whole world."
Pistis Sophia Chapter 10
“It came to pass then, when Jesus had finished saying these words to his disciples, that he continued
again in the discourse, and said unto them: "Lo, I have then put on my Vesture, and all authority hath
been given me through the First Mystery. Yet a little while and I will tell you the mystery of the
universe and the fulness of the universe; and I will hide nothing from you from this hour on, but in
fulness will I perfect you in all fulness and in all perfection and in all mysteries, which are the
perfection of all perfections and the fulness of all fulnesses and the gnosis of all gnoses,--those which
are in my Vesture. I will tell you all mysteries from the exteriors of the exteriors to the interiors of the
interiors. But hearken that I may tell you all things which have befallen me.”
"'Lo, therefore, we have sent thee this vesture, which no one knew from the First Commandment
downwards, for the glory of its light was hidden in it, and the spheres and all regions up from the First
Commandment downwards [have not known it]. Haste thee, therefore, clothe thyself with this vesture
and come unto us. For we draw nigh unto thee, to clothe thee by command of the First Mystery with
thy two vestures [other] which existed for thee from the beginning with the First Mystery until the time
appointed by the Ineffable is completed. Come, therefore, to us quickly, that we may put them on thee,
until thou hast fulfilled the total ministry of the perfection of the First Mystery which is appointed by
the Ineffable. Come, therefore, to us quickly, in order that we may clothe thee with them, according to
the command of the First Mystery. For yet a little while, a very little while, and thou shalt come unto us
and leave the world. Come, therefore, quickly, that thou mayest receive thy whole glory, that is the
glory of the First Mystery.''

Pistis Sophia Chapter 11

"It came to pass then, when I saw the mystery of all these words in the vesture which was sent me, that
straightway I clothed myself therewith, and I shone most exceedingly and soared into the height." I
came before the [first] gate of the firmament, shining most exceedingly, and there was no measure for
the light which was about me, and the gates of the firmament were shaken one over against another and
all opened at once.”
"And all rulers and all authorities and all angels therein were thrown all together into agitation because
of the great light which was on me. And they gazed at the radiant vesture of light with which I was
clad, and they saw the mystery which contains their names,. and they feared most exceedingly. And all
their bonds with which they were bound, were unloosed and every one left his order, and they all fell
down before me, adored and said: 'How hath the lord of the universe passed through us without our
knowing?' And they all sang praises together to the interiors of the interiors; but me they saw not, but
they saw only the light. And they were in great fear and were exceedingly agitated and sang praises to
the interiors of the interiors.”

Pistis Sophia Chapter 12

"And I left that region behind me and ascended to the first sphere, shining most exceedingly, forty-and-
nine-times more brightly than I had shone in the firmament. It came to pass then, when I had reached
the gate of the first sphere, that its gates were shaken and opened of themselves at once.
"I entered into the houses of the sphere, shining most exceedingly, and there was no measure to the
light that was about me. And all the rulers and all those who are in that sphere, fell into agitation one
against another. And they saw the great light that was about me, and they gazed upon my vesture and
saw thereon the mystery of their name. And they fell into still greater agitation, and were in great fear,
saying: 'How hath the lord of the universe passed through us without our knowing?' And all their bonds
were unloosed and their regions and their orders; and every one left his order, and they fell down all
together, adored before me, or before my vesture, and all sang praises together to the interiors of the
interiors, being in great fear and great agitation.”

Pistis Sophia Chapter 13

"And I left that region behind me and came to the gate of the second sphere, which is the Fate. Then
were all its gates thrown into agitation and opened of themselves. And I entered into the houses of the
Fate, shining most exceedingly, and there was no measure for the light that was about me, for I shone in
the Fate forty-and-nine times more than in the [first] sphere.
"And all the rulers and all those who are in the Fate, were thrown into agitation and fell on one another
and were in exceeding great fear on seeing the great light that was about me. And they gazed on my
vesture of light and saw the mystery of their name on my vesture and fell into still greater agitation;
and they were in great fear, saying: 'How hath the lord of the universe passed through us without our
knowing?' And all the bonds of their regions and of their orders and of their houses were unloosed; they
all came at once, fell down, adored before me and sang praises all together to the interiors of the
interiors, being in great fear and great agitation.”
The Book of Treasure Spirits Page 68
These Vestures or Mantles bring to mind Joseph and his coat of many colours, but here I give some
methods from the Solomonic “Book of Treasure Spirits” which gives ritual procedures for consecrating
the vestures, the circle and the incense burner, as well as evocation into a glass receptacle and
banishing spirits that would hide treasure. This book also explains the magick circle as a parchment
that can be rolled up, indicating the carpet was used as a carpet to conveniently lay out the magic circle,
though in one section a bed is placed by the circle and the magician waits there for the spirit to arrive.
There is a lot in this book which implies a knowledge of the magick carpet/tent and suffumigation,
though it is never said directly, oral instructions are assumed by the writer to have gone along with the
texts. Further below I quote “Demonolatry” by Heresiologist Nicholas Remy, he explains that people
believe they found treasure from spirits, only to find in the morning it is leaves or dung, suggesting
hallucination like fairy gold, or chasing fairy lights. Fairies are in the Book of Treasure spirits as well
as more examples of carpets than I can quote, as above with the other Solomonic works, we can see
that treasure was the primary goal most often alluded to, thus indicating remote viewing.
“Thus far being performed proceed to the Conjuration
and Invocation, for the day of your Action”
Other magic circles/carpets are given in this book and they have specific sigils on them for their
respective demon, but it is clear that they can be made in a similar fashion, we also get a final note on
these ritual practices indicating there is more to this than what has been written.

Next we have selections from the Grimoire entitled “The book of Oberon”
 Now you may be somewhat incredulous that magicians of old could engage in remote viewing,
and that with magickal powers they would content themselves looking for buried treasure, but from the
Book of Treasure Spirits, and especially Paracelsus below, we can see that something more profound is
going on. While there is the ritual initiation of the PGM, and Merkabah ascension to heavens, not to
mention the rituals I provide later, which do show the other uses of the carpet or tent, what I am getting
at is that the real magicians were probably after “philosophic gold,” rather than material gold. That is
the initiations of the other texts were referred to in codes as seeking treasure to avoid persecution, but
they were trying to attain enlightenment in an Alchemical sense. In this sense the “elementals” or
spirits encountered have a psychological role, and sometimes guard “gold” from the magician, or those
who have materialistic or egotistical ambitions. Similar ideas are found in the Gnostic Pistis Sophia,
which uses passwords to get past “archon” demons, and this represent initiation as a means of attaining
enlightenment, free of psychological demons which keep us trapped in illusion. So while he uses codes,
this is described by Paracelsus as below. (Note that Paracelsus is the founder or modern medicine, he
invented Laudanum and used Cannabis tinctures, for more on this see “Liber 420 by Chris Bennett.)
Archidoxes of Magic by (Pseudo) Paracelsus
 As we read, according to Paracelsus, it is in places that visions occur that you should start to
seek for gold, but if we take this as a psychological metaphor, it could mean that the strength of vision
on entheogens is the measure of your heightened awareness, and that once the trip sets in you should
start to seek within. As further proof that drugs are at work in the search for treasure I quote the
following from two books on witchcraft and Solomonic magicians, as from those churchmen who
persecuted them, but explain the action of hallucinations and drugs like Mandrake which are used in
flying ointments and as anaesthetics as cited below from Natural Magick by Giambaptista Della Porta.
I have included similar recipes for flying and treasure in the appropriate chapter later on, so I quote,
Demonlatry Ch IV
“That when Demons first approach their Followers, they bring them Money；but afterwards when the
Glamour has vanished, it is found to be nothing but Dung, Bricks, Leaves or some such Matter. Why
they cannot give true Money, although they are said to be true Guardians and Keepers of the
Treasures buried in the Earth.”
Discoverie of Witchcraft Book X
 Chapter 3: Vessel Divinations, Skrying and Spells to be used in the Tent
In this chapter I give additional rituals from Hygromanteia and the PGM which seem to be used
with the tents we just read about, though there are plenty more to be found in the full texts.
Now you may have noticed that the prayer for the carpet in the Veritable Key references Elijah,
which is interesting as the Pistis Sophia says that John the Baptist is the reincarnation of Elias AKA
Elijah. The Grand Key of Solomon says that it gives “the names by which the divine raised Elias to a
high place” which I take to mean the names given on page 23, which say they were used to raise
Enoch. We can see from various texts that Elijah and Enoch are major figures in Merkabah mysticism
as they were the only two humans in the Old Testament said to have been raised to heaven before
dying. Isaiah is another important figure in the Merkabah tradition and in the Solomonic “Book of
Oberon” Page 83 he and Elias are mentioned in what is the longest reference to John the Baptist, a
section titled “The Gospel of St John.” on Page 107 of the same book a mirror evocation is given which
calls on Mary and the head of John the Baptist, while Page 136 gives another exhortation to John.
(There is more than I will list in this book) What is more there are legends that the Knights Templar
worshipped the head of John the Baptist, suggesting some form of necromancy at least, but there are
also legends that they found a great treasure buried beneath the foundations of the Temple in Jerusalem.
This is important because various legends including Solomonic grimoires and the Gnostics said that
Solomon trapped demons in water pots beneath the temple mount, others say that Solomon buried
magical knowledge there and so I believe this magick is what the Templars found. In other places
Solomon himself was said to have a green magick carpet under his throne and a canopy above it held
up by flying birds. While these are mostly Arabic legends, the Quran has been interpreted as alluding to
his flying throne, or carpet, thus further indicating a connection between Merkabah and the flying
carpet. It is also clear that John the Baptist played a strong role in some forms of Gnosticism, such as
in the Pistis Sophia and the Mandaean tradition and even that of Simon Magus.

Pistis Sophia Chapter 7

"It came to pass then, when I had come into the midst of the rulers of the æons, that I looked down on
the world of mankind, by command of the First Mystery. I found Elizabeth, the mother of John the
Baptizer, before she had conceived him, and I sowed into her a power which I had received from the
little Iaō, the Good, who is in the Midst, that he might be able to make proclamation before me and
make ready my way, and baptize with the water of the forgiveness of sins. That power then is in the
body of John.
"Moreover in place of the soul of the ruler which he was appointed to receive, I found the soul of the
prophet Elias in the æons of the sphere; and I took him thence, and took his soul and brought it to the
Virgin of Light, and she gave it over to her receivers; they brought it to the sphere of the rulers and cast
it into the womb of Elizabeth. So the power of the little Iaō, who is in the Midst, and the soul of the
prophet Elias, they were bound into the body of John the Baptizer. For this cause then were ye in doubt
aforetime, I when I said unto you: 'John said: I am not the Christ,' and ye said unto me: 'It standeth
written in the scripture: When the Christ shall come, Elias cometh before him and maketh ready his
way.' But when ye said this unto me, I said unto you: 'Elias verily is come and hath made ready all
things, as it standeth written, and they have done unto him as they would.' And when I knew that ye had
not understood that I had discoursed with you concerning the soul of Elias which is bound into John the
Baptizer, I answered you in the discourse in openness face to face: 'If ye like to accept John the
Baptizer: he is Elias, of whom I have said that he will come.”
The Magical Treatise of Solomon, or Hygromanteia, starting at Page 117
There is far more than I can copy here, including spells as safety precautions, so you should
read the full work. Studying all the texts I give shows many technical commonalities, such as the use
of young boys as mediums for skrying, ointments, incense, ritual clothes with symbols written on them
etc. So that while these traditions have been copied and altered rather than transmitted as part of the
same tradition, they are undoubtedly part of the same larger school of Occult philosophy on
necromancy and divination and certainly we can learn from all of them to form our own practices.
The first part I quote uses a prayer that calls upon the purity of John the Baptist and the god of
Elijah. That the milk of Mary is also brought up is important as it came up in the 8th book of Moses, as
well as in Exodus 33:3, regarding the land of milk and honey. It is highly likely that as in India,
sometimes marijuana would be added to milk in the drink known as Bhang, as the fat allows for the
digestion of THC and so makes marijuana orally active. Likewise honey or “strong wine” might have
any number entheogens added to it, including opium, where as honey made from scopolamine plants is
itself psychoactive.

From Hygromanteia, The Magician with his altar under a canopy

Here follows other variations and examples of rituals
 Now we come to the part in the Greek Magical Papyri labelled PDM XIV, though first I will
give you a couple other rituals from the PGM. The first is short and provides instructions for the
creation of a skrying table, the next is a ritual for astral flight. This second ritual makes use of breathing
practices and an ointment with a plant called “Kentritis” which is unidentified, but which Stephen
Skinner cites in his book “Techniques of Graeco-Egyptian Magic” page 324 the possible attribution to
be Hellebore, a plant which does contain scopolamine, though another possibility is wild garlic,
Trigonella foenum graecum. The spell is known to scholars as the “Mithras Liturgy” but it is a
misnomer. (Some say Mithraists used cannabis incense in enclosed areas, see also “Did Mithraists
Inhale? By Radcliffe Edmonds for a comparison of practices in the Liturgy to the Chaldean Oracles)
After that I will give you parts of PDM XIV as it gives instructions on evocation which could be
used with the magic tent as in the later Solomonic grimoires. This makes use of skrying in a bowl much
like in the “Magical Treatise of Solomon or Hygromanteia” and we can see that in both traditions a
magnet is placed in the bowl which is thought to evoke a spirit. (Hygromanteia page 117 and PDM
XIV 239-295) Directly above we find a ritual for the creation of a brick or clay image, where as in the
PDM bricks are used in various rituals under the boy.
As you can read in “The Chronicles of Anarchy” epilogue, there is good reason to believe
meteorites were used ritually at times, they represent the fallen star angels as explained in the
Testament of Solomon and are generally magnetic. In particular, one form of magnetic meteorite called
Kamacite crystallizes into a cube form and was likely placed in the cubic tabernacle and ark of Moses.
Meteorites are also likely connected to the “Teraphim” idols, as like those Rachel stole from her father
Laban, though they are also found in other places in the Torah, (see the Jewish Encyclopedia found
online) and are comparable to Pagan notions of Baetyls, Lares, Lemures or Manes. (See Zecheria 10:2
and Ezekiel 21:21 for their use in divination and see Hermetic text “Asclepius or the Perfect Sermon”
for how to animate idols)
This ties into the mythology of the Solomonic demons, who were fallen angels, or the ghosts of
the Nephilim giants that were born of the fallen angels called “Watchers,” but also ties into the
Shemhamphorash angels which control them. Each of the 72 angels corresponds to 5 degrees of the
zodiac, though angels were also assigned to 10 degree segments and known as decans. The decans are
assigned to circumpolar stars which never go below the horizon, for this reason they are called
“imperishable stars” in the Pyramid texts or “Watchers” in the Hermetic writings of Stobaeus.
However in various traditions as with Plato and in Egypt, we can see that the soul of a hero or
enlightened being, or the Pharaoh, would ascend to the heavens and even become a star, where as many
myths say life on Earth was thought to have arisen through a kind of Pan Spermia from the god of
heaven. You will see there are subtle references to these ideas found in some of the texts I have
collected here, (and others in the PGM etc) where as Aleister Crowley put it, “Every man and every
woman is a star.” In the book of Exodus the Hebrews followed a pillar of smoke and a pillar of fire,
which seems to be a comet that brought meteorites in its wake.
When 3 letters from each of the 72 angel names are combined they form a 216 letter name of
the Hebrew god which relates to the cube of space in that 216 is the cube of 6 and is symbolic of the
Sun and the Sun kamea or “magick square.” The dimensions of the tablets/meteorites in the ark of the
covenant are said to be 6x6x3 each or 6x6x6 together. Throughout the 8th book of Moses names are
given with the numbers of letters being squares, or 9 names, 36 letters, 49 letters etc and this could be a
reference to the numerology of the magick squares, but there is little to go on. Solomonic magick (and
the PGM) involved magick for aiding the memory, called “Ars Notoria,” while in the Latin text “Ad
Herennium,” the method for memory creates striking images which could explain Alchemical works of
art, as well as the descriptions of the decans, zodiac, planets, angels and demons as found in the
Solomonic grimoires. The Chronicles of Anarchy interprets the cube of space as a memory palace, so
since the tabernacle tent is a cube, the magician fits in it as something like a “Vitruvian Man,” perhaps
sitting cross legged. Marcus Vitruvius Pollio is the source of DaVinci's inspiration, he wrote the text
“De Architectura” which also explains mnemonic devices, so in Book V we read the following,
“Pythagoras and his followers wrote the precepts of their doctrines in cubical arrangement, the cube
containing 216 verses, of which they thought that not more than 3 should be allotted to any one precept.
A cube is a solid, with 6 equal square faces, which, however it falls, remains steady and immovable till
removed by force: such are the dice which are thrown on a table by gamesters. From this circumstance
they seem to have adopted the cube, since like the cube, this number of verses makes a more lasting
impression on the memory. The Greek comic poets also divided the action of their stories, by the
interposition of the chorus to ease the principal actors, so that a cubical proportion is observed.”
On page 173 of Hygromanteia we get an allusion to the meteorite mythology as the Judaeo-Christian
god loves to bring down fire from heaven. “I conjure you who fell from heaven. I conjure you first,
Asmedai; I seal you and coerce you by Him who shall come to judge the living and dead, whose
appearance shall change the heavens and make the stars fall. I conjure you by the trumpet that the angel
of resurrection shall sound. I conjure you, Loutzipher, I conjure you Astaroth, I conjure you
Beelzeboul, I conjure you Asmedai, the ones who have the first thrones among the demons, come from
the four parts of the world”

Part of PGM III 282-409

*235 is probably Hematite
*339 Mentha Aquatica?
*524 – Literally “eye of Raven plant”
 Chapter 4: Necromancy

As we have seen at length, there are various rituals for skrying which could easily be done in a
magical tent and we have also seen and will continue to see, as with the magick tent and its evocations,
the dead are sometimes involved for purposes of necromantic divination. So here I include some
rituals from the PGM on how to consecrate a skull, which to me seems to be formed into a bowl by
cutting off the top for the purposes of skrying. If we use the skull bowl with the skrying rituals then we
could put a magnet or meteorite inside and fill it with water and or oil. I have also included other
sources such as the Hygromanteia which also involve necromancy and skull divination which is a clear
indication of the Hygromanteia being inspired by the PGM. While they are generally thought to be
stones, given that a magnet or meteorite was likely placed in the skull bowl, it shows one way in which
necromancy was involved in the mythology of the fallen stars. This brings us back to the Teraphim and
the Jewish encyclopedia which explains one theory about them, “According to Targum pseudo-
Jonathan to Gen. xxxi. 19, the Teraphim were made of the head of a man, a first-born, which, after the
man had been slain, was shaved and then salted and spiced. After a golden plate on which magic words
were engraved had been placed under the tongue, the mummified head was mounted on the wall, and it
spoke to the people. This legend is more fully developed in Pirḳe R. El. xxxvi., where it is said that
after the head had been displayed on the wall, lighted candles were placed round it; the people then
prostrated themselves before it, and it talked to them.”
For further information on the use of skulls in divination you can see “Necromancy goes
Underground” by Christopher Faraone which explains these PGM IV texts specifically, but also shows
Jewish traditions of skull divination. He also explains the word for “corpse” which is used in the text is
somewhat obscure, implying coded language and that this word “skênos” shows “up much earlier
in Greek philosophic writers like Democritus, Timaeus and Plato, who use it most often—as do the
epitaphs—to draw a contrast between the body that dies and the soul that does not die. It is clearly
related etymologically to the word skênê, and it apparently designates the body as the “tent” which
covers or contains the soul. The stem for both words, however, has recently been traced to a Semitic
verb (shk-n) “to dwell” and a related noun (ma-shkan) “tent” or “tabernacle,” leaving open the
possibility for a Semitic source for both the word and the idea.” This source is thought to come from
Mesopotamia and the text “Necromancy in Ancient Mesopotamia” by Irving Finkel is cited which
explains a similar ritual to the following PGM texts, but which is dedicated to the sun god Shamash.
(both texts make use of an ointment applied around the eye and we can see many similarities to the
procedures found in the book “Magico-Medico means of Treating Ghost induced Illness in Ancient
Mesopotamia by JoAnn Scurlock) It is quite amusing to read how many scholars have been puzzled by
the idea of talking skulls, if a person were to use the skull as a bowl for skrying this is easy to see,
(though sometimes the skull seems to be whole) even easier if the magician is on scopolamine in which
case the skull could easily and realistically appear to speak, or, a spirit might also appear quite
dramatically. (Celts were also known to collect heads for magical purposes) That the knights Templar
may have worked with a skull representing John the Baptist is certainly suggestive of Templar
necromancy and so given their many connections to Solomon, we have some strong clues pointing in
the direction of their use of Solomonic grimoires like Hygromanteia. I should also mention that in the
8th book of Moses at the place where it speaks of breathing practices with the Voces Magicae, we get a
reference to Orpheus, who practised Greek goetia and sang magical songs called epoidai for the spirits
of the dead. (or more famously Hades himself) At the end of his life it is said that Orpheus was killed
and had his head severed which continued to speak prophecies....
PGM XII 401-44 lists code words used for various herbs and things used in spells, I quote this below,
but one code is the “blood of a snake” which corresponds to hematite, and so this is used for the ink to
be written on the skull cup in PGM IV 2005
*Amara recipe is taken from taken from PGM IV 1308-16
Various rituals From Hygromanteia

(Crossroads were the place to evoke Hekate who is definitely part of Goetic tradition and found in the
PGM spells)
From another place in the Picatrix
 While of course these last practices are completely impractical and murderous, intriguingly this
first practice is said to come from the “Hindus” of India. In fact we do find the use of skulls as bowls
from the Aghori Sadhus, but in no way like this, nor do they murder anyone but take the skull from a
body found in the cremation grounds, this bowl being their only possession. In the west we can see an
explicit ritual in which a skull is used as a cup on page 250 of the book “A Cunning Mans Handbook”
by Jim Baker

Some additional clues to these types of practices, including the use of psychedelics and
scopolamine plants comes from the classic occult researcher Eliphas Levi, who wrote at length on the
underlying history and philosophy of our subjects. As with the rest I quote from him, the following is
from his books Transcendental Magic, its Doctrine and Ritual. There is more here than I can quote,
though much of it will be without context to those without years of study, while his theories have
largely been rejected by modern secular scholars, and while you must take him with a grain of salt,
there is much more wisdom here then is at first apparent. Listing grizzly items needed for the black
sabbath we are given some familiar ritual props, the censor, nails from a coffin and the skull of a
parricide. At the end of same chapter, chapter XV, we learn of a black magick ritual in which a small
boy is given communion, then murdered and his head is taken for the purposes of magick. Levi gives
us a great theoretical background to this and so I have included it as a way of understanding the nature
of ghosts in Necromancy and the Occult. While a Catholic, Levi was relatively quite open minded and
he even engaged in an evocation of Apollonius of Tyana, following the theory is his description of the
procedure, then his account of his evocation.
Page 119 in Transcendental Magic
see.
Page 294 of Transcendental Magic
Taken from chapter 13, we are given an account of a necromantic ritual to evoke Apollonius, he
describes the “magical oratory” and most definitely seems to be intoxicated on scopolamine. While
instructions are given in chapter 7 as I quote below, it does not refer to anything to entheogenic, but
merely says to have specific coloured vestments according to the planet ruling the day of the ritual.
Notice the lambskin under the altar like a carpet, this reminds me of the circles in the Book of Treasure
Spirits.
Ritual Instructions from Dogma and Ritual Chapter 7
In the belief of the ancients, the world is governed by seven secondary causes – secundii, as Trithemius
calls them – which are the universal forces designated by Moses under the plural name of Elohim,
gods. These forces, analogous and contrary to one another,
produce equilibrium by their contrasts and rule the movement of the spheres. The
Hebrews termed them the seven great archangels, giving them the names of
Michael, Gabriel, Raphael, Anael, Samael, Zadkiel and Oriphiel. The Christian
Gnostics named the four last Uriel, Barachiel, Sealtiel and Jehudiel. Other nations
attributed to these spirits the government of the seven chief planets, and assigned
to them the names of their chief divinities. All believed in their relative influence;
astronomy divided the antique heaven between them and allotted the seven days
of the week to their successive rule. Such is the reason of the various Ceremonies
of the magical week and the septenary cultus of the planets. We have observed
previously that in this sense the planets are only signs; they have the influence
which universal faith attributes because they are more truly the stars of the
human mind than the orbs of heaven. The sun, which Antique Magic always
regarded as fixed, could be only a planet for the vulgar; hence it represents that
day of rest in the week which we term Sunday without knowing why, the day of
the sun among the ancients.
The seven magical planets correspond to the seven colours of the spectrum and
the seven notes of the musical octave; they represent also the seven virtues and by
contrast the seven vices of Christian ethics. The seven sacraments correspond
equally to this great universal septenary. Baptism, which consecrates the element
of water, is in analogy with the Moon; ascetic Penance is under the auspices of
Samael, the angel of Mars; Confirmation, which imparts the spirit of understanding and communicates
to the true believer the gift of tongues, is under the auspices of Raphael, the angel of Mercury; the
Eucharist substitutes sacramental
realization of God made man for the empire of Jupiter; Marriage is consecrated by
the angel Anael, the purifying genius of Venus; Extreme Unction is the safe-guard
of the sick about to fall under the scythe of Saturn; and Orders, consecrating the
priesthood of light, is marked more especially by the characters of the Sun.
Almost all these analogies were observed by the learned Dupuis, who thence concluded that all
religions were false, instead of recognizing the sanctity and perpetuity of a single dogma, ever
reproduced in the universal symbolism of successive
religious forms. He failed to understand the permanent revelation transmitted to
human genius by the harmonies of Nature, and beheld only a catalogue of errors
in this chain of speaking images and eternal truths.
Magical works are also seven in number: (1) works of light and riches, under
the auspices of the Sun; (2) works of divination and mystery, under the invocation
of the Moon; (3) works of skill, science and eloquence, under the protection of
Mercury; (4) works of wrath and chastisement, consecrated to Mars; (5) works of
love, favoured by Venus; (6) works of ambition and intrigue, under the influence
of Jupiter; (7) works of malediction and death, under the patronage of Saturn. In
theological symbolism, the Sun represents the Word of Truth; the Moon, religion
itself; Mercury, the interpretation and science of mysteries; Mars, justice; Venus,
mercy and love; Jupiter, the risen and glorious Saviour; Saturn, God the Father, or
the Jehovah of Moses. In the human body, the Sun is analogous to the heart, the
Moon to the brain, Jupiter to the right hand, Saturn to the left, Mars to the left
foot, Venus to the right, Mercury to the generative organs, whence an androgyne
figure is sometimes attributed to this planet. In the human face, the Sun governs
the forehead, Jupiter the right and Saturn the left eye; the Moon rules between
both at the root of the nose, the two alae of which are governed by Mars and
Venus; finally, the influence of Mercury is exercised over mouth and chin. Among
the ancients these notions constituted the occult science of physiognomy, afterwards recovered
imperfectly by Lavater.
The Magus who intends undertaking the works of light must operate on a Sunday, from midnight to
eight in the morning, or from three in the afternoon to ten
in the evening. He should wear a purple vestment, with tiara and bracelets of
gold. The altar of perfumes and the tripod of sacred fire must be encircled by
wreaths of laurel, heliotrope and sunflowers; the perfumes are cinnamon, strong
incense, saffron and red sandal; the ring must be of gold, with a chrysolith or
ruby; the carpet must be of lion-skins, the fans of sparrow-hawk feathers. On
Monday the robe is white, embroidered with silver, and having a triple collar of
pearls, crystals and selenite; the tiara must be covered with yellow silk, emblazoned with silver
characters forming the Hebrew monogram of Gabriel, as given
in the Occult Philosophy of Agrippa; the perfumes are white sandal, camphor,
amber, aloes and pulverized seed of cucumber; the wreaths are mugwort, moonwort and yellow ranun-
culuses. Tapestries, garments and objects of a black colour
must be avoided; and no metal except silver should be worn on the person. On
Tuesday, a day for the operations of vengeance, the colour of the vestment should
be that of flame, rust or blood, with belt and bracelets of steel. The tiara must be
bound with gold; the wand must not be used, but only the magical dagger and
sword; the wreaths must be of absinthe and rue, the ring of steel, with an amethyst for precious stone.
On Wednesday, a day favourable for transcendent science, the vestment should be green, or shot with
various colours; the necklace of
pearls in hollow glass beads containing mercury; the perfumes benzoin, mace and
storax; the flowers, narcissus, lily, herb-mercury, fumitory, and marjoram; the
jewel should be the agate. On Thursday, a day of great religious and political
operations, the vestment should be scarlet and on the forehead should be worn a
brass tablet, with the character of the spirit of Jupiter and the three words: GIARAR, BETHOR,
SAMGABIEL; the perfumes are incense, ambergris, balm, grain of
paradise, macis and saffron; the ring must be enriched with an emerald or sapphire; the wreaths and
crowns should be oak, poplar, g and pomegranate leaves.
On Friday, the day for amorous operations, the vestment should be of sky-blue,
the hangings of green and rose, the ornaments of polished copper, the crowns of
violets, the wreaths of roses, myrtle and olive; the ring should be enriched with a
turquoise; lapis-lazuli and beryl will answer for tiara and clasps; the fans must be
of swan's feathers; and the operator must wear upon his breast a copper talisman
with the character of Anael and the words: AVEEVA VADELILITH. On Saturday, a
day of funereal operations, the vestment must be black or brown, with characters
embroidered in orange or black silk; round the neck must be worn a lamina of
lead, with the character of Saturn and the words: ALMALEC, APHIEL, ZARAHIEL;
the perfumes should be diagridrium, scammony, alum, sulphur and assafoetida;
the ring should be adorned with an onyx; the garlands should be of ash, cypress
and hellebore; on the onyx of the ring, during the hours of Saturn, the double
head of Janus should be engraved with the consecrated awl.
 Here I give a Christian perspective from Hippolytus, Refutation of a All heresies Book IV who
was trying to discredit sorcerers but clearly misunderstood much of what he was talking about,
especially given his naivete regarding the use of drugs. Still we can see much of the same motifs.

Chapter 35
But neither shall I be silent respecting that piece of knavery of these (sorcerers), which consists in the
divination by means of the cauldron. For, making a closed chamber, and anointing the ceiling with
cyanus for present use, they introduce certain vessels of cyanus, and stretch them upwards. The
cauldron, however, full of water, is placed in the middle on the ground; and the reflection of the cyanus
falling upon it, presents the appearance of heaven. But the floor also has a certain concealed aperture,
on which the cauldron is laid, having been (previously, supplied with a bottom of crystal, while itself is
composed of stone. Underneath, however, unnoticed (by the spectators), is a compartment, into which
the accomplices, assembling, appear invested with the figures of such gods and demons as the magician
wishes to exhibit. Now the dupe, beholding these, becomes astonished at the knavery of the magician,
and subsequently believes all things that are likely to be stated by him. But (the sorcerer) produces a
burning demon, by tracing on the wall whatever figure he wishes, and then covertly smearing it with a
drug mixed according to this manner, viz., of Laconian and Zacynthian asphalt — while next, as if
under the influence of prophetic frenzy, he moves the lamp towards the wall. The drug, however, is
burned with considerable splendour. And that a fiery Hecate seems to career through air, he contrives in
the mode following. Concealing a certain accomplice in a place which he wishes, (and) taking aside his
dupes, he persuades them (to believe himself), alleging that he will exhibit a flaming demon riding
through the air. Now he exhorts them immediately to keep their eyes fixed until they see the flame in
the air, and that (then), veiling themselves, they should fall on their face until he himself should call
them; and after having given them these instructions, he, on a moonless night, in verses speaks thus:—
Infernal, and earthy, and supernal Bombo, come!
Saint of streets, and brilliant one, that strays by night;
Foe of radiance, but friend and mate of gloom;
In howl of dogs rejoicing, and in crimson gore,
Wading 'mid corpses through tombs of lifeless dust,
Panting for blood; with fear convulsing men.
Gorgo, and Mormo, and Luna, and of many shapes,
Come, propitious, to our sacrificial rites!

Chapter 41
But putting a skull on the ground, they make it speak in this manner. The skull itself is made out of the
caul of an ox; and when fashioned into the requisite figure, by means of Etruscan wax and prepared
gum, (and) when this membrane is placed around, it presents the appearance of a skull, which seems to
all to speak when the contrivance operates; in the same manner as we have explained in the case of the
(attendant) youths, when, having procured the windpipe of a crane, or some such long-necked animal,
and attaching it covertly to the skull, the accomplice utters what he wishes. And when he desires (the
skull) to become invisible, he appears as if burning incense, placing around, (for this purpose,) a
quantity of coals; and when the wax catches the heat of these, it melts, and in this way the skull is
supposed to become invisible.
Another magick circle which could be used with the carpet, it is taken from Joseph Peterson's title page
of his book,
The Clavis or Key to the Magic of Solomon
 Chapter 5: Texts and recipes relating to Entheogens in Ceremonial Magick
There is no shortage of references to Mandrake and Henbane in occult literature and yet due to
scopolamine's highly dangerous nature, most authors have ignored it, hidden it away so that a careless
magician might avoid poisoning themselves, or perhaps dismissed it's use due to a prejudice against
hallucinogens. However, traditionally Europe has probably used more scopolamine plants in their
rituals than any other continent and understanding its history is the key to many rituals. Less
understood still is the use of fungi like the famous Fairy mushroom Amanita Muscaria, Cannabis and
other psychoactive plants and fungi, but from the following we will get a good idea of just how
prevalent and crucial these substances were. (For the use of Hashish in skrying, I recommend the book,
“The Treaty of Hashish” by Ernest Bosc De Veze 1895, translated by Frater A.T.A.)

From the “Veritable Key of Solomon” by Skinner and Rankine Pg 41

I quote the following story about Benvenuto Cellini, as it is a fine example of a Magician
evoking demons, but also shows how scopolamine incense can cause a bad trip for those who are not
prepared. Now evoking demons under the influence of hallucinogens is always tricky business, or here
explicitly the ghosts of Nephilim Giants as in the Testament of Solomon, and while it does not involve
a hotbox, scopolamine is so powerful that even burning it in the open air can cause a deep intoxication.
While we must assume a few things about the entheogenic nature of this, in light of what I have already
shown, I think you can see for yourself that I am right in my assumptions.

"It happened through a variety of singular accidents that I became intimate

with a Sicilian priest, who was a man of very elevated genius and well
instructed in both Latin and Greek letters. In the course of conversation one
day we were led to talk about the art of necromancy.
The priest one evening made his preparations, and bade me find a comrade, or
not more than two . I invited Vincenzio Romoli, a very dear friend of mine, and
the priest took with him a native of Pistoja, who also cultivated the black art.
We went together to the Coliseum; and there the priest, having arrayed himself
in necromancer's robes, began to describe circles on the earth with the finest
ceremonies that can be imagined. I must say that he had made us bring
precious perfumes and fire, and also drugs of fetid odour. When the
preliminaries were completed, he made the entrance into the circle; and taking
us by the hand, introduced us one by one inside it. Then he assigned our
several functions; to the necromancer, his comrade, he gave the pentacle to
hold; the other two of us had to look after the fire and the perfumes; and then
he began his incantations. This lasted more than an hour and a half; when
several legions appeared, and the Coliseum was all full of devils. I was
occupied with the precious perfumes, and when the priest perceived in what
numbers they were present, he turned to me and said: "Benvenuto, ask them
something." I called on them to reunite me with my Sicilian Angelica. That
night we obtained no answer; but I enjoyed the greatest satisfaction of my
curiosity in such matters. The necromancer said that we should have to go a
second time, and that I should obtain the full accomplishment of my request;
but he wished me to bring with me a little boy of pure virginity.
I chose one of my shop-lads, who was about twelve years old, and invited
Vincenzio Romoli again; and we also took a certain Agnolino Gaddi, who was
a very intimate friend of both. When we came once more to the place
appointed, the necromancer made just the same preparations, attended by the
same and even more impressive details. Then he introduced us into the circle,
which he had reconstructed with art more admirable and yet more wondrous
ceremonies. Afterwards he appointed my friend Vincenzio to the ordering of
the perfumes and the fire, and with him Agnolino Gaddi. He next placed in my
hand the pentacle, which he bid me turn toward the points he indicated, and
under the pentacle I held the little boy, my workman. Now the necromancer
began to utter those awful invocations, calling by name on multitudes of
demons who are captains of their legions, and these he summoned by the
virtue and potency of God, the Uncreated, Living, and Eternal, in phrases of
the Hebrew, and also of the Greek and Latin tongues; insomuch that in a short
space of time the whole Coliseum was full of a hundredfold as many as had
appeared upon the first occasion. Vincenzio Romoli, together with Agnolino,
tended the fire and heaped on quantities of precious perfumes. At the advice of
the necromancer, I again demanded to be reunited with Angelica. The sorcerer
turned to me and said: "Hear you what they have replied; that in the space of
one month you will be where she is?" Then once more he prayed me to stand
firm by him, because the legions were a thousand fold more than he had
summoned, and were the most dangerous of all the denizens of hell; and now
that they had settled what I asked, it behoved us to be civil to them and
dismiss them gently. On the other side, the boy, who was beneath the pentacle,
shrieked out in terror that a million of the fiercest men were swarming round
and threatening us. He said, moreover, that four huge giants had appeared,
who were striving to force their way inside the circle .. . Again I said to him:
"These creatures are all inferior to us, and what you see is only smoke and
shadow; so then raise your eyes." When he had raised them he cried out: "The
whole Coliseum is in flames, and the fire is advancing on us" then covering his
face with his hands, he groaned again that he was dead, and that he could not
endure the sight longer. The necromancer appealed for my support, entreating
me to stand firm by him, and to have asafoetida flung upon the coals ...
The boy, roused by that great stench and noise, lifted his face a little, and
hearing me laugh, he plucked up courage, and said the devils were taking to
flight tempestuously. So we abode thus until the Matin bells began to sound.
Then the boy told us again that but few remained, and those were at a distance.
When the necromancer had concluded his ceremonies, he put off his wizard's
robe, and packed up a great bundle of books which he had brought with him;
then, all together, we issued with him from the circle, huddling as close as we
could to one another, especially the boy, who had got into the middle, and
taken the necromancer by his gown and me by the cloak. All the while that we
were going toward our houses in the Banchi, he kept saying that two of the
devils he had seen in the Coliseum were gambolling in front of us, skipping
now along the roofs and now upon the ground. The necromancer assured me
that, often as he had entered magic circles, he had never met with such a
serious affair as this .. . Engaged in this conversation, we reached our homes,
and each one of us dreamed all that night of devils."
Once again I quote Eliphas Levi,

“There are intoxicating substances, which, by increasing nervous sensibility, exalt the power
and consequently the allurements of astral representations ; by the same means, but pursuing a contrary
course, spirits may be terrified and disturbed. These substances, of themselves magnetic and
magnetized further by operators, are what people term philtres and enchanted potions.”

“In the Middle Ages, necromancers violated tombs, composing philtres and unguents with the
fat and blood of corpses combined with aconite, belladonna (both have scopolamine) and poisonous
fungi. They boiled and skimmed these frightful compounds over fires fed with human bones and
crucifixes stolen from churches ; they added dust of dried toads and ash of consecrated hosts ; they
anointed their temples, hands, and breasts with the infernal unguent, traced diabolical Pantacles,
evoked the dead beneath gibbets or in deserted graveyards. Their howlings were heard from afar, and
belated travellers imagined that legions of phantoms rose out of the earth. The very trees, in their eyes,
assumed appalling shapes ; fiery orbs gleamed in the thickets ; frogs in the marshes seemed to echo
mysterious words of the Sabbath with croaking voices. It was the magnetism of hallucination and
the contagion of madness.”

“It is enough to state that this most infamous class of malefactors distilled together the virus of
contagious diseases, the venom of reptiles and the sap of poisonous plants ; that they extracted from the
fungus its deadly and narcotic properties, its asphyxiating principles from Datura Stramonium, from the
peach and bitter almond that poison one drop of which, placed on the tongue or in the ear, destroys, like
a flash of lightning, the strongest and best constituted living being. The white juice of sea-lettuce was
boiled with milk in which vipers and asps had been drowned.”

“There are also some substances which produce ecstasy and dispose towards the magnetic sleep ; there
are some which place at the service of imagination all the most lively and highly coloured reflections of
the elementary light ; but the use of such things is dangerous, for they tend to occasion stupefaction and
intoxication. They are used notwithstanding, but in carefully calculated quantities and under wholly
exceptional circumstances.”

“The Magus-magnetizer should have command of the natural medium, and consequently of that astral
body by which our soul communicates with our organs. He must say to the material body, "Sleep!" and
to the sidereal body, "Dream!" Thereupon, the aspect of visible things changes, as in hashish-visions.
Cagliostro is thought to have possessed this power, and he increased its action by means of fumigations
and perfumes ; but true magnetic ability should transcend these auxiliaries, all more or less inimical to
reason and destructive of health. M. Ragon, in his learned work on Occult Masonry, gives the recipe for
a series of medicaments calculated to induce the exaltation of somnambulism. It is by no means a
knowledge to be despised, but prudent magists should avoid its practice.”

On Page 262 we are given by Levi an elaborate description of the lamp to be used in rituals,
then when it is completed, “The magical lamp must be composed of the four metals – gold, silver, brass
and iron; the pedestal should be of iron, the mirror of brass, the reservoir of silver,
the triangle at the apex of gold. It should be provided with two branches composed of a triple tube of
three intertwisted metals, in such a manner that each arm has a triple conduit for the oil; there must be
nine wicks in all, three at the top and three in each branch. The Seal of Hermes must be engraved on the
pedestal, over which must be the two-headed androgyne of Khunrath. A serpent devouring its own tail
must encircle the lower part. The Sign of Solomon must be inscribed on the reservoir. Two globes must
be fitted to this lamp, one adorned with a transparency, representing the seven genii, while the other, of
larger size and duplicated, should contain variously tinted waters in four compartments. The whole
instrument should be placed in a wooden pillar, revolving on it own axis, ad permitting a ray of light to
escape, as required, and fall on the altar smoke at the moment of the invocations. This lamp is a great
aid to the intuitive working of slow imaginations and for the immediate creation in the presence of
magnetized persons of forms alarming in their actuality, which, being multiplied by the mirrors, will
magnify suddenly, and transform the operator's cabinet into a vast hall filled with visible souls. The
intoxication of the perfumes and the exaltation of the invocations will change this fantasia into a real
dream ; persons know formerly will be recognized ; phantoms will speak ; and something extraordinary
and unexpected will follow the closing of the light within the pillar and the increase of the
fumigations.”

The Lamp, with the Ritual sword and Wand

 The use of codes in the PGM and other grimoires is very explicit, making a scholarship of
entheogens difficult, but what else can we make of strange ingredients like the scarab in the Mithras
Liturgy and other places in the PGM? According to the list I provide below, animal brains are usually
code for Fruit tree gum used to make incense, blood, also being sap or plant juice. A cat is code for
catnip, which is supposedly mildly psychoactive, the “head” being flowers, would indicate a cat's head
in a recipe being catnip flowers. We can see in De Materia Medica by Dioscorides even more code
names as used by “Magi” etc, not to mention supposed cures for things like Aconite, Hemlock is said to
be cured by Wormwood, and the two are often mentioned together in the bible as “bitterness and gaul.”
(I wouldnt test these) As it turns out Atropine is a common antidote to mushroom poisoning and it is
found in many scopolamine plants.
There is also the Arabic Solomonic grimoire called “The Book of Deadly Names” (Ishtar
Publishing) and in it the demons are each said to cause a specific illness and have specific herbal
antidotes. This is very much like traditional shamanism and some entheogens include mandrake and
henbane, opium and other important herbs. Modern books written on the Occult use of herbs include
“The occult properties of Herbs” by W.B. Crow, another is “Plant Lore, Legends and Lyrics” by
Richard Folkard. While they are in the school of Witchcraft, I also recommend the books “Ars
Philitron” and Viridarium Umbris by Schulke and “The complete book of Incense, Oils and Brews” by
Scott Cunningham.
Additional sources of information regarding herbalism in Ceremonial magick include “The
Book of the Treasure of Alexander” by Christopher Warnock. This is a primary text which is mostly
about poisons and antidotes, but it also includes magick and much on herbs in general, there is also a
curious section on melons grown with skulls. One melon grown in a donkey skull is said to produce
confusion and another melon grown with a human skull is used to increase intelligence. In a list of
code-words for various occult herbs taken from the PGM, Galen and Dioscorides, (found on the
website of a well known alchemist http://www.alchemy-works.com/herbal_codes.html I have found a
few words from Dioscorides etc and added them to the list below.) we are told that a skull is sometimes
a code for skullcap mushroom. This fungi is generally poisonous, though one variety, Galerina
steglichii contains the psychedelic chemical psilocybin. (I couldnt find the primary text but I think it
must come from Galen) This genus of fungi looks like some psilocybe species and is sometimes found
growing among them, indicating a possible confusion of taxonomy and so this might also explain why
Eliphas Levi said magicians use poisonous mushrooms.(Though Amanita Muscaria requires specific
preparation to avoid sickening effects and it is often classified as poisonous) The idea that melons
might absorb psychoactive chemicals, or were at least believed to absorb magical energies, is especially
interesting given that melons were thought to be unusually sacred by Manichaens who had strict diets
to ensure there ascension to heaven.
Herb Codes According to the PGM, Galen and Dioscordes

Adder's Tongue: Dogstooth Violet; Plantain

Ass's Foot: Coltsfoot
B
Bat's Wing : Holly Leaf
Bat's Wool : Moss
Bear's Foot: Lady's Mantle
Beautiful of Face, AKA the Golden Flower: Chrysanthemum
Bird's Eye: Germander, Speedwell
Blood: Elder sap or another tree sap
Blood from a Head: Lupine
Blood from a Shoulder: Bear's Breeches
Blood of a Goose: Mulberry tree's sap
Blood of a Hamadryas Baboon: Blood of a spotted gecko
Blood of a Snake: Hematite
Blood of an Eye: Tamarisk Gall
Blood of Ares: Purslane
Blood of Hephaistos: Wormwood
Blood of Hestia: Chamomile
Blood of Hercules: Centaury
Blood of Isis: Black Horehound
Blood of a Weasel:Asplenium adiantum-nigrum - black spleenwort.
Blood of a Cat: Strati otes abides - Water Lettuce
Blood of an Ass/Donkey: Filix mas Fern
Bloody Fingers: Foxglove
Blue Jay: Bay laurel
Bone of an Ibis: Buckthorn
Brains: Cherry tree gum [this phrase usually designates any fruit tree
gum]
Bull's Blood or Seed of Horus: Horehound
Bull's Foot: Coltsfoot
Bull's Semen: Eggs of the blister beetle

C
Calf's Snout: Snapdragon
Capon's Tail: Valerian.
Cat: Catnip
Cat's Foot: Canada Snake Root and/or Ground Ivy
Clean Straw: Comomile
Clot: Great Mullein
Corpse Candles: Mullein
Cuddy's Lungs: Great Mullein
Crocodile Dung: Ethiopian Earth
Crow Foot: Cranesbill, wild geranium, buttercup
D
Devil's Dung: Asafoetida
Dog: Couch grass
Dog's Mouth: Snapdragon
Dog's Tongue: Hounds Tongue
Dove's Foot: Wild Geranium
Dragon's Blood: Resin of Draco palm
Dragon's Scales: Bistort leaves

E
Eagle: Wild Garlic of Fenugreek
Ear of an Ass: Comfrey
Ears of a Goat: St. John's Wort
Englishman's Foot: Common Plantain
Eye of Christ: Germander, speedwell
Eye of the Day: Common daisy
Eye of the Star: Horehound
Eyes: Inner part of a blossom; Aster, Daisy, Eyebright
F
Fat from a Head: Spurge
Fingers: Cinquefoil
Five Fingers: Cinquefoil
Foot: Leaf
Frog: Cinquefoil
Frog's Foot: Bulbous buttercup
From the Belly: Earth-apple
From the Foot: Houseleek
From the Loins: Chamomile
G
Goat's Foot: Ash Weed
God's Hair: Hart's Tongue Fern
Gosling Wing: Goosegrass
Graveyard Dust: Mullein
Great Ox-eye: Ox-eye daisy
Guts: The roots and stalk of a plant
H
Hair: Dried stringy herbs; ripe male fern
Hair of a Hamadryas Baboon: Dill Seed
Hair of Venus: Maidenhair fern
Hare's Beard: Great mullein
Hawk: Hawkweed
Hawk's Heart: Wormwood seed or wormwood crown
Head: Flower of a plant
Heart: Walnut; bud, seed, or nut
Hind's Tongue: Hart's Tongue Fern
Horse: White Flower
Horse Hoof: Coltsfoot
Horse Tongue: Hart's Tongue Fern
J
Jacob's Staff: Great Mullein
Jupiter's Staff: Great Mullein
K
King's Crown: Black Haw
Kronos' Blood: Cedar
L
Lamb: Lettuce
Lamb's Ears: Betony
Leg: Leaf
Lion's Hair: Tongue of a Turnip [i.e., the leaves of the taproot]
Lion's Tooth: Dandelion aka Priest's Crown
Lion Semen: Human Semen
M
Man's Bile: Turnip sap
N
Nightingale: Hops
P
Paw: Leaf
Physician's Bone: Sandstone
Pig's Tail: Leopard's Bane
Privates: Seed
R
Ram's Head: American Valerian
Rat: Valerian
Red Cockscomb: Amaranth
S
Seed of Horus: Horehound
Semen of Ammon: Houseleek
Semen of Ares: Clover
Semen of Helios: White Hellebore
Semen of Hephaistos: Fleabane
Semen of Herakles: Mustard-rocket
Semen of Hermes: Dill
Shepherd's Heart: Shepherd's Purse
Skin of Man: Fern
Skull: Skullcap Mushroom
Snake: Bistort
Snake's Ball of Thread: Soapstone
Snake's Head: Leech
Sparrow's Tongue: Knotweed
Swine's Snout: Dandelion leaves
T
Tail: Stem
Tears of a Hamadryas Baboon: Dill Juice
Teeth: Pine Cones
There is none better than I: Martagon Lilly
Titan's Blood: Wild Lettuce
Toad: Toadflax; Sage
Toe: Leaf
Tongue: Petal
U
Unicorn's Horn: False Unicorn Root; True Unicorn Root
Urine: Dandelion
W
Weasel: Rue
Weasel Snout: Yellow Dead Nettles/Yellow Archangel
White Man's Foot: Common Plantain
Wing: Leaf
Wolf Claw: Club Moss
Wolf Foot: Bugle Weed
Wolf's Milk: Euphorbia
Woodpecker: Peony
Worms: Thin Roots
From the Picatrix page 271 we get a very similar practice to that of the melons, the seeds are also
buried with mandrake.
Here we have an explanation of Mandrake philosophy by Eliphas Levi,

(Levi is wrong, Mandrake IS HIGHLY hallucinogenic!)

 From Eliphas Levi we get a recipe for the famous “Flying Ointment” of the Witches, which
according to him was to be used at the Black Sabbath. If you see a plant in a recipe you do not know,
make sure you research it before you ever use it.

“Sium,(water parsnip) acorus, (calamus) cinquefoil, the blood of a bat, nightshade (Belladonna
contains scopolamine) and oil; and if they mix in other substances they don’t differ from these very
much. “

“the whole is boiled and incorporated to the consistence

of an unguent. We infer that compositions containing
opiates, the pith of green hemp, Datura stramonium or
laurel-almond, would enter quite as successfully into such
preparations. The fat or blood of night-birds added to
these narcotics, with black magical ceremonies, would
impress imagination and determine the direction of dreams.”

“A fast of fifteen days must be observed, taking a single unsalted repast after
sundown. It should consist of black bread and blood,
seasoned with unsalted spices or black beans and milky
and narcotic herbs. We must get drunk ever five days after
sundown on wine in which five heads of black poppies and
five ounces of pounded hemp-seed have been steeped for
five hours, the infusion being strained through a cloth
woven by a prostitute: strictly speaking, the first cloth
which comes to hand may be used, should it have been
woven by a woman.”

Cornelius Agrippa Chapter XLIII

So they say that fumes made with linseed, flea-bane seed, roots of violets, and parsley, doth make one
to foresee things to come and doth conduce to prophesying. (Grimoirum Verum gives Linseed seeds,
violets and parsley roots, plus Jasmine wood which is smoked) So, they say, that if of coriander,
smallage, henbane, and hemlock, be made a fume, that spirits will presently come together; hence they
are called spirit's herbs. Also, it is said, that fume made of the root of the reedy herb sagapen, with the
juice of hemlock and henbane, and the herb tapsus barbatus, red sanders, and black poppy, makes
spirits and strange shapes appear; and if smallage be added to them, the fume chaseth away spirits from
any place and destroys their visions. In like manner, a fume made of calamint, peony, mints, and palma
christi, drives away all evil spirits and vain imaginations.

So, they say, if any one shall hide gold or silver, or any other precious thing, the Moon being in
conjunction with the Sun, and shall fume the hiding place with coriander, saffron, henbane, smallage,
and black poppy, of each alike quantity, bruised together, and tempered with the juice of hemlock, that
which is so hid shall never be found or taken away; and that spirits shall continually keep it, and if any
one shall endeavour to take it away he shall be hurt by them and shall fall into a frenzy.
And Hermes saith that there is nothing like the fume of spermaceti for the raising of spirits. Wherefore,
if a fume be made of that and lignum-aloes, red storax, pepper-wort, musk, and saffron, all tempered
together, with the blood of a lapwing, it will quickly gather airy spirits together, and if it be used about
the graves of the dead, it gathers together spirits and the ghosts of the dead.
CHAPTER XLIV. (see chapter for more planet specific incense)

For Saturne take the seed of black Poppy, of Henbane, root of Mandrake, the Load-stone [loadstone],
and Myrrh, and make them up with the brain of a Cat, or the blood of a Bat.
Besides, to Saturn are appropriated for fumes all odoriferous roots, as pepper-wort root, etc., and the
frankincense tree; to Jupiter, odoriferous fruits, as nutmegs and cloves; to Mars, all odoriferous wood,
as sanders, cypress, lignum balsam and lignum aloes; to the Sun, all gums, frankincense, mastic,
benjamin, storax, ladanum, ambergris and musk; to Venus, sweet flowers, as roses, violets, saffron, and
such like; to Mercury, all the peels of wood and fruit, as cinnamon, lignum cassia, mace, citron or
lemon peel, and bayberries, and whatsoever seeds are odoriferous; to the Moon, the leaves of all
vegetables, as the leaf indum, and the leaves of the myrtle and bay-tree.
Know, also, that according to the opinion of the magicians, in every good matter, as love, good will,
and the like, there must be a good fume, odoriferous and precious; and in every evil matter, as hatred,
anger, misery, and the like, there must be a stinking fume, that is of no worth.

The twelve Signs, also, of the Zodiac have their proper fumes, as Aries hath myrrh; Taurus, pepper-
wort; Gemini, mastic; Cancer, camphor; Leo, frankincense; Virgo, sanders; Libra, galbanum; Scorpio,
opopanax; Sagittarius, lignum aloes; Capricornus, benjamin; Aquarius, euphorium; Pisces, red storax.
But Hermes describes the most powerful fume to be that which is compounded of the Seven Aromatics,
according to the powers of the Seven Planets—for it receives from Saturn, pepper-wort; from Jupiter,
nutmeg; from Mars, lignum aloes; from the Sun, mastic; from Venus, saffron; from Mercury,
cinnamon; and from the Moon, the myrtle.

Spirit-Herb Incense (from Agrippa of Nettesheim)

Equal parts of:
celery (Apium graveolens)
coriander seed (Coriandrum sativum) hemlock root (Conium maculatum) henbane (Hyoscyamus
niger)
Mix together and sprinkle onto glowing charcoals.

Agrippa Incense for Visions

poison hemlock juice, henbane, mullein, red sandalwood, and black(-seeded) poppy causes spirits and
visions (apparently false) to appear, and that adding Apium Celeriac causes them to disappear.

This ointment is Part of the preparation for all rituals in Hygromanteia

Liber Juratus
Solomon, making a distinction upon the days and planets of the spice with which a man ought to make
thimiamate, said that of Saturn is each good root in good and evil, of Jupiter all fruits, of Mars each
tree, of Sol each gum, of Mercury each rind, of Venus each flower and odoriforus herb, of the Moon
each leaf. Bacce, cardamonum wax, put also with these things.

Hermes says that he found in an old book that these were the more suffumigations: thimiamate grecum,
mastic, sandalus, galbanum, muscharlazerat, myrrh, and amber, and these be the collections of spirits.
And he says there is no such suffumigation to call spirits as is ambra, lignum aloes, costus muscus,
crocus, and the blood of a lapwing, with thimiamate mixed all together in equal portions, so that it be
odiferus of the gums.

A suffumigation made of these herbs as follows causes a man to see secret visions to foreshow and
prognosticate hidden and secret mysteries concerning the whole use of the world, and to reveal and
openly declare the qualities and operation thereof.
Take of seed of flex the seed of the herb called fleseed, the roots of violets, the roots of parsley, and
make a fumigation according to the use as you shall be taught in this book, and you shall through the
grace and help of almighty God have your desire.

A suffumigation made of these herbs cause the visions in the air or elsewhere to appear
Take coriander of some called colender, and henbane, and the skin that is within the pomegranate. And
the fumigation made, it is finished [=accomplished] that [which] you desire.

A suffumigation made of these herbs as follows causeths visions of the earth to appear
Take the root of the cane reed, and the root of giant fennil, which is called ferula, with the skin that is
within the pourgarnet, and henbane, and the herb tassi barbassi, and red sanders, and black poppy. The
confection of these made, it is finished that [which] you desire.
But if this herb parsley with the root of it be added to the foresaid confection, it destroys the forsaid
matter, and makes it clean void from all places, and it shall come to no effect.

A suffumigation made of these herbs as follows expels and drives away all visions, and fantasies
in sleep or otherwise.
Take peonies, pennyroyal, mints and the herb called palmacrist, and make a confection thereof at your
going to bed, or at any other time when as need requires, and it shall be done that [which] you require.
Incense Of the Zodiac
[Aries] Take for the fumigation of the sign of Aries myrrh.
• [Taurus] Take for the fumigation for the sign of Taurus, costus.
• [Gemini] Take for the fumigation for the sign of Gemini, mastic.
• [Cancer] Take for the fumigation for the sign of Cancer, camphor.
• [Leo] Take for the sign of Leo, the fumigation, thu.
• [Virgo] Take for the fumigation for the sign of Virgo, sanders.
• [Libra] Take for the singe of libra, this fumigation, galbanum.
• [Scorpio] Take for the sign Scorpio, this fumigation, oponianac.
• [Sagittarius] Take for the sign of Sagittarius, this fumigation, lignum [aloes].
• [Capricorn] Take for the sign of Capricorn, this fumigation, asam
• [Aquarius] Take for the sign of Aquarius, this fumigation, euphorbium
• [Pisces] Take for the sign of Pisces this fumigation, thimiamatis, called armoniacum.

Greek Magical Papyri

Here we have some ointments/makeup to see spirits/”shades” or “shadows,” further on below you can
also read two PGM spells for collecting plants used for ritual purposes, one makes use of the ancient
Egyptian incense known as “Kyphi” which in at least some recipes contained cannabis.
Next we have sorcerous potions of “Pharmakeia” IE potions for drugging people and rendering them
unconscious, so while this is translated as giving someone an “evil sleep,” or catelepsy, given the spells
which seek visions of gods in dreams (perhaps like Jacob with his pillow stone) it would not be
surprising if such potions were combined with the dream spells or in later times the search for “gold”
“treasure.” The Picatrix also has an extensive variety of psychoactive plant use, much more than I have
listed, including ones with scopolamine, much of these fall under the category of “Pharmakeia” or
black magic. However once again I must stress how dangerous henbane and mandrake and other
scopolamine plants are, so don't dose anyone if you don't want them to die or go insane.
From the Picatrix
 Incense for Venus

Incense for Saturn

“Take opium, actarag (which is an herb),saffron, laurel seed, caraway, wormwood,

lanolin, colocynth, and the head of a black cat, in equal parts. Grind up
everything that needs to be ground, blend it with the urine of a black goat,
and make pills of it. When you wish to work, put one of them on the
burning coals of the thurible, saving the others; then face the part of the
heavens in which Saturn is found.”

Incense for the Sun

 Miscellaneous Recipes

Incense of Hekate
Equal Parts
Laurel leaf (laurus nobilis)
Myrh
Storax
Syrian Rue

Incense of Eros/Phanes (PGM IV 1872-1927)

8 parts Tragacanth gum, Storax, Opium, Myrrh,
1 Parts Frankincense, Saffron, Bdellia gum,
Mix in rich dried fig and mix everything with equal parts fragrant wine, dry it out.

Incense of Delphi (reconstruction of original recipe, the prophetess sat in a cave on a tripod inhaling)
Equal parts of:
henbane seeds (Hyoscyamus albus)
laurel leaf (Laurus nobilis)
myrrh (Commiphora spp.)

Incense for Conjuring Lesser Devils (sixteenth century)

Equal parts of:
parsley root (Petroselinum crispum)
belladonna (Atropa belladonna)
coriander seed (Coriandrum sativum) hemlock root (Conium maculatum)
henbane (Hyoscyamus niger)
opium (Papaver somniferum) sandalwood (Santalum album)
Mix together and sprinkle onto glowing charcoals.

Incense for Leaving That Which Is Hidden Unknown (from Porphyrius)

Equal parts of:
coriander seed (Coriandrum sativum)
celery seed (Apium graveolens)
henbane (Hyoscyamus niger) opium/poppy capsule (Papaver somniferum) saffron (Crocus sativus)
Chop and mix all of the ingredients and bind with freshly pressed hemlock juice. Sprinkle the dried
mixture onto glowing charcoals.

Incense for Seeing Visions (from Jeannine Rose)

Equal parts of:
hemp flower, female (Cannabis sativa) sandalwood (Santalum album)
thorn apple seed (Datura innoxia or Datura spp.)
Add a pinch of violet root (Viola odorata L.) and perfume with sandalwood oil, benzoin, and tolu
balsam. Sprinkle the finished blend onto glowing charcoals.

Incense for Conjuring Spirits

4 parts henbane (Hyoscyamus niger)
1 part cassia cinnamon bark (Cinnamomum cassia)
1 part coriander seed
1 part fennel root (or seed)
1 part olibanum (Boswellia sacra)
Ground the ingredients in a mortar to produce an incense powder: This incense should be taken
into a ghostly, dark forest. Light a black candle on a tree stump and heat the incense censer. Burn the
powder until the candle suddenly goes out. In the darkness, the spirits of the night will then appear
from the smoke. To disperse them, burn a blend of equal parts of asafoetida and olibanum

Fairy unguent for Second Sight

A pint of Sallet-oyle, and put it into a vial-glasse ; but
first wash it with Rose-water and Marygolde water ; the flowers
to be gathered towards the east. Wash it till the oil come
white ; then put it into the glasse, ut supra : and then put thereto
the budds of Holyhocke, the flowers of Marygolde, the flowers or
toppers of Wild Thyme, the budds of young Hazle : and the
Thyme must be gathered near the side of a hill where Fayries
used to be : and take the grasse of a Fayrie throne. (within a mushroom circle)
Then all these put into the oil into the glasse : and sette it to dissolve
three dayes in the sun, and then keep it for thy use ; ut supra."—

To have Conference with the fairies

In the House where those use when you intend to work be the last up.
The night before the new or full of the Moon Then sweep the
Hearth very clean And set bucket of fair water on the Hearth so go to bed.
And be you the first that shall come down the next Morning And you shall see as it
were a fat or Jelly upon the water. Take it forth with a Silver Spoon
and put it into A Silver or Tin vessel and so keep it And when you
will work the night before the new or full of the Moon, If there be a
Table in the Room Set a new Bowl full of new Ale upon the board
And new white cloths with 3 new knives with white
hafts. This done make a fair fire of sweet cloven wood Then sit in a
Chair with your face towards the fire Then take your foresaid stuff
forth and anoint your Eyes therewith And sit silent And see all the
house be quiet and at rest And when you have sitten so a while you
shall see 3 women come in, But say nothing but nod your head
at them as you shall see them do to you And they will go to the
Table and eat and drink, when they have done let the first pass And
the second But the third you may take and ask what you will of her.

To have Conference with a Fairy

Stroll underneath an Elder
tree when the Sun is at the (highest) hottest Sanctified Rushes And
stand under the Tree and say, Magram Magrano Three times and
you shall see a flower spring like yellow Gold or Gold yellow And
when you have it you shall want nothing. There will also appear a
fair woman Demand of her what thou wilt have And thou shalt
have it.
Ointment for Second Sight, From Book of Oberon
This is the office of angels, spirits, and devils, and by God's permission, grace, and sufferance, how to
see them and overcome them
First, look that the Sun do enter into Aries or Taurus, which is the most fittest
time, for in the month of March, you may take
the adder's skin, being cast voluntarily, and
make powder thereof. Then take the
powder of Carpobalsamax 2 (Amyris Opobalsamum and Balsam of Gilead)
or 3 oz., and of the earth of a grave in the churchyard four spoonfuls, and the like
quantity of the oil of Carpobalsamax. Then take 5 or 6 oz. of the powder
of the root of Mandragoras, and take 6 oz. of the
oil of juice of the leaves of Mandragoras, and for
want of this oil of Carpobalsamax, you may take oil
olive . All these being mixed well together, put them
into a silver vessel, and look when the Sun is four or
five degrees in Aries or Taurus, make thee a circle
of as here after appeareth, and make it in a house or fair chamber, and set the vessel of
oil in the midst of the circle, so that it may stand between thy legs, and cover it with a
cloth, and remember there be so much of the earth of the churchyard where one was
buried be well mixed with the foresaid oil. This mixture is best to be made when the
Sun is in the opposition of 11th degree of Mercury Mars, and to make the circle also in
the same Saturn and the degrees when the Moon is new and increasing, in the circle
thou mayest stand or sit, but thou must use abstinence only with bread and water for
three days.
And during that time, continuing in prayer, and refrain from venery, etc., then
take the sword, crown and scepter, ring, and other necessaries. Enter and turn towards the east, and then
into the other parts of the world, lifting up thy scepter, devoutly saying this prayer, "Domine ante pr
etc.," and hear three masses before thou enter:
one of the Trinity, one of our Lady, and one of Saint Cyprian, and offer at every
one a penny, and look thou be confessed, and thy garments clean. Now being in thy
circle, place the sword and other necessaries near to the oil, but beware the place or
lamina touch not the earth at no time, and let thy ring be always on thy little finger,
and note that the first night after thou hast entered thy circle, thou mayest lie in a
clean bed alone, which bed must be near to the circle, and not within the circle, and
without doubt about midnight, thou shalt hear a sound, which is of spirits coming to
the circle to bless and consecrate it, and the oil, I find that it is written there shall
come a thousand angels to bless the oil or mixture, and that about midnight, who
shall pronounce words the sound whereof thou mayest hear, but the words thou shalt
not understand, but if thou look well and be vigilant, thou shalt see the scepter lifted
up in the circle, and likewise the sword, and yet thou shalt not perceive what they be
that do it, and the vessel shall be opened which thou didst cover, but in any wise look
thou be clean when thou touchest it, for fear of polluting it. Note that it were of much
greater virtue, that a consecrated priest should both mix it and handle it. Look thou
keep the oil in the vessel still, and robe it in some fair cloth or silk, and hang it about
thy neck, and bear it on thee, during all which time have good regard to thyself, and
look thou be clean in all respects, upon peril that may fall thereon. And then when
you will you may anoint your eyes with the oil, and look out at the east window, or in
any part you will into the air, and you shall see the spirits standing in their order, and
some with their legions as appeareth in the book of pictures etc., and when thou
seest them, thou mayest call one of them to come unto thee, and he will come immediately, of whom
thou mayest demand his name, office, superintendents, constellation, and planet, and no doubt but he
will tell thee, and if he be not for thy purpose,
then command him to depart and to set [fett[ch] ? ] one that is, and whose office is to
do that thou requirest and to bring him with all speed possible. If thou wilt have any
to bring thee money, to teach thee the art of necromancy, or any other science, to tell
the truth of all questions and doubts, to declare the very way to make gold and silver
by the art or science of alchemy, and to make the Philosopher's Stone, and that as
speedily as is possible

Skrying Potion
Rose petals 30g
Borage leaves and flowers 18g
Chamomile 18
Mugwort 5 leaves

Infuse all but the roses in 1 liter boiling water, remove from heat for 2 hours, now cooled add rose
petals for 1 hour then strain. Drink on empty stomach

Skrying potion#2
dry Linden flowers 20 g
Dittany of Crete, fresh 9 sprigs
Rosebuds, fresh and large 14 (or 20 ml rose water)

Infuse into 60ml boiling water for 15 min, strain. Best used no later then 12 hours after making, on
empty stomach as much as possible, at least 4 hours.

Necromancy Potion
Angels Trump flower 1
Datura seeds 13
Opium tincture 5ml
Boiling water 600 ml
Steep flower and seeds for 10 min, cool, then add opium tincture.

Dream potion
Lemon Balm 20g
Poplar leaves 15 g
Vipers Bugloss 15 g (if you cant find it use Tower of Jewels Echium at 1 half the amount, or you if no
Bugloss, double poplar)
Scullcap Herb 15 g
Steep in 1 liter boiling water for 45 min, drink 200 ml before sleep

Dream potion #2
Chomomile flowers 15 g
Hops flowers 15 g
Scullcap herb 7g
Spearmint 7 g
Calea Zacatechichi 7g
Valerian root dry, 7g
Opium poppy pod 2

in 250-400 ml water, simmer poppy and valerian on low for 15 min, strain liquid onto other herbs,
steep for 10 min, strain, add honey as desired. Drink

Mushroom tea sacrament,

Heat 600 ml water till boiling, then remove from heat,
Add,
6 g psilocybin mushrooms
75 g peppermint
20 g lavender
Hot Chocolate mix, extra cacao powder
Honey to taste
 In the Alchemical tradition, working with herbs and plants is called “Spagyric Alchemy” and
many have postulated the use of Cannabis and Amanita Muscaria, among other things and magical
tents or canopies can also be found in various Alchemical and occult artworks. We already saw the
vapour-bath from the Atalanta Fugiens but below I have also included some other pieces. From them I
have come to believe that in some Alchemical texts a “furnace” is used in such a way that it functions
like a sensory deprivation tank. The Alchemical furnace may be used with the “baptism of fire”
anointing oil of the Christ, which according to the work of the author Chris Bennett (See his complete
works) and others like scholar Sula Benet, contained among other things, cannabis. The recipe below
for the anointing oil is found in Exodus 33, and calls for Calamus, which is also psychoactive, but
somewhat toxic, and Benet has argued this should actually read “kaneh-bosm” or fragrant cane, ie
cannabis. Liber Salomonis, one of the Raziel texts has many helpful and relevant things for our topics,
for example, one section is on the use of plants, some of which are psychoactive. These include
Henbane for evocation and the “juice of hemp” for skrying, which is translated as resin, or Hashish by
others and so it is not hard to see these might play a role in ointments with unidentified encoded
ingredients in the Magical papyri. The Book of Oberon copies parts of Liber Salomonis as with these
herbs like Cannabis, but both books have more recipes than I will give here. (See Encyclopedia of
Psychoactive Plants by Christian Ratsch as some varieties of common plants such as Parsley, Wild
Thyme, Wild Lettuce, Violet root, Periwinkle etc, are in fact psychoactive, others say Mulberry sap is
hallucinogenic and it is used in PGM inks drawn on the skin.)
Other researchers have found that in the stone age UK, huge mounds were constructed for their
acoustic properties, so that the Shaman's drumming would be amplified, but not just any kind of sound,
infrasound. This is sound which is not audible to our ears, but which can vibrate our bodies in such a
way as to produce altered states of consciousness. These sound waves would also move the smoke in
the underground mounds so that the sound waves would be become visible, we know this because the
sound waves were themselves depicted on the wall of the stone age temples and we have since
recreated the smoke waves within them.
Exodus 30
22 Moreover the LORD spake unto Moses, saying, 22 Take thou also unto thee principal spices, of pure
myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels,
and of sweet calamus two hundred and fifty shekels, 24 And of cassia five hundred shekels, after the
shekel of the sanctuary, and of oil olive an hin: 25 And thou shalt make it an oil of holy ointment, an
ointment compound after the art of the apothecary: it shall be an holy anointing oil. 26 And thou shalt
anoint the tabernacle of the congregation therewith, and the ark of the testimony.
*Notice above the ointment being applied to the eyes of the person on the left and below you will see a
lot of death and resurrection symbolism, as the ointment was said to do for Gnostics, see Gospel of
Philip especially.

A “Baptism of Fire” for the Alchemical/Gnostic Hermaphrodite, AKA Frying the Salamander
Note the magical canopy by the magician.
*24 Herbs Given below, for each of the Greek letters, starting at Alpha going to Omega
From the Book of Oberon
From the Picatrix
(Remember that Hygromanteia says Pisces is for Skull and Water divination)
The following ritual is taken from the Egyptian “Legend of the destruction of mankind” and the
ointment likely contained mandrake, given its use in beer in that myth to honour the goddess Hathor...
though this ritual honours Ra.
dog-headed ape: baboon
Whosoever shall recite the words of this composition over
himself shall anoint himself with olive oil and with thick
unguent, and he shall have propitiatory offerings on both his
hands of incense, and behind his two ears shall be pure
natron, and sweet-smelling salve shall be on his lips.
He shall be arrayed in a new double tunic, and his body These passages describe what was
shall be purified with the water of the nile-flood, and he expected of a magician if his magic was
shall have upon his feet a pair of sandals made of white to be successful: ritual purification of the
body, dressing in appropriate (and often
[leather], and a figure of the goddess Maat shall be drawn highly specific) clothing, repetitiveness
upon his tongue with green-coloured ochre. Whensoever (three, seven and nine times are very
Thoth shall wish to recite this composition on behalf of Ra, common), recitation of spells, invocation
he must perform a sevenfold (?) purification for three days, of helping spirits and gods etc.
and priests and [ordinary] men shall do likewise.
Whosoever shall recite the above words shall perform the
ceremonies which are to be performed when this book is
being read. And he shall make his place of standing (?) in a
circle (or, at an angle) ......... which is beyond [him], and his
two eyes shall be fixed upon himself, all his members shall
be [composed], and his steps shall not carry him away
[from the place]. Whosoever among men shall recite [these]
words shall be like Ra on the day of his birth; and his
possessions shall not become fewer, and his house shall
never fall into decay, but shall endure for a million
eternities.
Then the Aged One himself (i.e., Ra) embraced (?) the Tettu: Capital of the 9th nome of
god Nu, and spake unto the gods who came forth in the east Lower Egypt, also called Tetau, Per-Asar-
neb-Tettu, Busiris, city in the Delta, the
of the sky, "Ascribe ye praise to the god, the Aged One, from entrance to paradise was thought to have
whom I have come into being. I am he who made the been near it.
heavens, and I (set in order [the earth, and created the gods,
and] I was with them for an exceedingly long period; 'then
was born the year and .......... but my soul is older than it
(i.e., time). It is the Soul of Shu, it is the Soul of Khnemu (?),
it is the Soul of Heh, it is the Soul of Kek and Kerh (i.e.,
Night and Darkness), it is the Soul of Nu and of Ra, it is the
Soul of Osiris, the lord of Tettu, it is the Soul of the Sebak
Crocodile-gods and of the Crocodiles, it is the Soul of every
god [who dwelleth] in the divine Snakes, it is the Soul of
Apep in Mount Bakhau (i.e., the Mount of Sunrise), and it is
the Soul of Ra which pervadeth the whole world."
Whosoever sayeth [these words] worketh his own Heka: Magic
protection by means of the words of power, "I am the god
Hekau (i.e., the divine Word of power), and [I am] pure in
my mouth, and [in] my belly; [I am] Ra from whom the gods
proceeded. I am Ra, the Light-god (Khu)."
 When thou sayest [this], stop forth in the evening and in
the morning on thine own behalf if thou wouldst make to fall
the enemies of Ra. I am his Soul, and I am Heka.
Hail, thou lord of eternity, thou creator of
everlastingness, who bringest to nought the gods who came
forth from Ra, thou lord of thy god, thou prince who didst
make what made thee, who art beloved by the fathers of the
gods, on whose head are the pure words of power, who didst
create the woman (erpit) that standeth on the south side of
thee, who didst create the goddess who hath her face on her
breast, and the serpent which standeth on his tail, with her
eye on his belly, and with his tail on the earth, to whom
Thoth giveth praises, and upon whom the heavens rest, and
to whom Shu stretcheth out his two hands, deliver thou me
from those two great gods who sit in the east of the sky, who
act as wardens of heaven and as wardens of earth, and who
make firm the secret places, and who are called "Aaiu-su,"
and "Per-f-er-maa-Nu." Moreover [there shall be) a
purifying on the ........... day of the month .............. even
according to the performance of the ceremonies in the oldest
time.
Whosoever shall recite this Chapter shall have life in
Neter-kher (i.e., Underworld), and the fear of him shall be
much greater than it was formerly [upon earth] . . . . . . . and
they shall say, "Thy names are 'Eternity' and
'Everlastingness.'"
They are called, they are called, "Au-peh-nef-n-aa-em-ta-
uatipu," and "Rekh-kuh-[tut]-en-neter-pui ......... en-en-hra-
f-Her-shefu."
I am he who hath strengthened the boat with the company
of the gods, and his Shenit, and his Gods, by means of words
of power.
 Chapter 6:Deities and Daimones of the Days, Hours and Months

The following are given for the various rituals in this book, they provide the various names
needed to inscribe or call upon for the carpet rituals. The first entry is itself a ritual for consecrating
talismans or whatever you like, it includes the names of the deities of the 12 hours of the day, while the
next entry after gives the deities for the 12 hours of the night. As with planetary hours in Solomonic
magick, we can take the total amount of time of daylight hours and divide by 12 to figure out how long
each hour is, then find the corresponding ruler, doing the same for the total amount of night time.
*figure is missing

Next we have the prayers of the Planets of the days as given in the Hygromanteia text
From PGM