Conjuring Power in Plants and Natural Materials

          In my book, Living Spirits: A Guide to Magic in a World of Spirits, I talk about the idea of calling upon the spirits of particular sorts of plants, and stones and objects which we might use in magic. If we are incorporating honeysuckle in a spell, the divine signature which defines the honeysuckle into existence describes a particular power or nature. The radiance of the heavens which is captured as honeysuckle is defined into creation radiates with the presence of the plant. If we have a fox tooth it has a contagion link back to the fox and so it partakes of the life and power of that fox. An amethyst will reflect the radiance which drew its mineral structure into being and convey the power and nature of its signature, much like the honeysuckle.

          But in any of these cases are we drawing on living power? Are we activating something which has motion and agency?

          Each of these materials are tied to spiritual life we can call upon to be part of our work, to bless and empower the material we are using, and to work with us through that material. In old Jewish angelology every class of objects is ruled by an angel. Other cultures, traditions and folklores have similar views. The individual honeysuckle flower we pick may or may not have a spirit of its own, but there is a spirit which moves through the world and stirs the growth of honeysuckle, breathes life into it, and empowers its nature. Likewise for stones, or for animals. So with each of these items we might call upon that spirit.

          These items might also have spirits based on their provenance, which we can recognize if we ourselves collected them. Say the honeysuckle grew in a cemetery, then we might connect to the spirits of the cemetery through the honeysuckle. If we pulled the amethyst from a stream then it might connect us to the spirits of the stream. The fox tooth might connect us to the fox, and also to the spirits of the forest where the fox lived.

          In the book, in the third appendix “Southern Conjure: A Practical Guide to Spiritous Sorcery” I suggest that when making oils and powders, or when working with herbs and materials in other types of spells that we should call upon these spirits so it’s not just the presence of the item but the engagement of the spiritual powers behind the item which contribute to the spell. Here is an excerpt:

“As we’ve said, there are spirits associated with plants, rocks, and various other things occurring in nature. So when we are making a powder or oil we can call upon the spirits of our components to enliven and empower those components and to work together through the combination of our ingredients. Some ingredients might have additional spirits to call upon based on where the ingredient comes from or if it is tied to some particular spirit or profession or other association. Once we have mixed our ingredients, or if we are working with a premixed oil or powder, we can call upon a spirit or god related to the purpose or goal for which the oil or powder will be used. We can also set the container of the oil or powder on our ancestor altar, or the altar of whatever other guides or guardians we have and ask for them to bless and empower it and to work through it hand in hand with us.

          So say we want to make Algiers Powder, which according to Herman Slater, is made with Vanilla, Patchouli, and Cinnamon. It’s also associated with the color purple. It’s useful for love and for gambling. To begin we might lay out a cloth of purple and on it place three dishes, one for each component. Behind each dish set a candle. You might anoint the candles in holy oil, you might sprinkle the space with holy water. Giving each herb its own respect, for each in turn, touch the herb, light the candle, and make a prayer to the spirit of the herb. Once you feel that you’ve engaged the spirits and the physical material carries their power and blessing then mix your powder.”  

The text then goes on to discuss the idea of calling upon gods and spirits associated with the purpose of the mixture because the mixture becomes a thing itself once mixed. So that way we have the power of the spirits called going into the mix, and we have the direction and power of the spirits related to the goal of the mix.

Our prayer for the component could be really simple. Something like “Spirit which gives life to the vanilla bean, which spreads its growth through the world and guides its vitality and flavor, accept the offering of this candle and for its life place your life and motion in this vanilla plant, be with me and through it aid in my work.”

If we have a plant which has some heavy mythology or folklore or symbolism to it we can reference that in calling upon the spirit of that plant. For instance, “Spirit of the holy tree, whose berries are bright red, showing the brilliance of the blood of Christ, which Christened you at his crucifixion. Mighty holy tree whose bright green and red shine in the dark of winter, life defying death. Spirit of the sharp leafed tree whose leaves were hidden in spells as wings of bats, fly forth to join me. Bring life to the sprig upon my altar and through it work your magic with mine.”

If we harvested the plant or other item ourselves then we can begin this link to the spirits associated therewith at that time, while there is still a living present and vital connection in the place where that spirit has amassed into the growth of that plant or the crystallization of that stone. When harvesting we can call upon the spirit, introduce ourselves, ask to work together and to take this piece of material from them, and give them some offering at that time. Then later when working we are recalling that connection and asking for aid in a situation where we already have a relationship. If we’ve purchased the material it’s still possible to build that connection and call upon it. But if we have the opportunity to go out and harvest it definitely adds a component.  

There is another method we could take though. Recently I was reading an article which quoted a spell from The Magical Papyri – PGM IV 2967 – 3006. This is a spell for harvesting a plant which goes through a series of statements associating the development, being, and treatment of the plants with several gods. The idea suggested by the article is that this is flattering the spirits associated with the plant to cajole them into aiding the magician.

“You were sown by Kronos, you were conceived by Hera, / you were maintained by Ammon, you were given birth by Isis, you were nourished by Zeus the god of rain, you were given growth by Helios and dew. You [are] the dew of all the gods, you [are] the heart of Hermes, you are the seed of the primordial gods, you are the eye / of Helios, You are the light of Selene, you are the zeal of Osiris, you are the beauty and the glory of Ouranos, you are the soul of Osiris’ daimon which revels in every place, you are the spirit of Ammon. As you have exalted Osiris, so / exalt yourself and rise just as Helios rises each day. Your size is equal to the zenith of Helios, your roots come from the depths, but your powers are in the heart of Hermes, your fibers are the bones of Mnevis, and your / flowers are the eye of Horus, your seed is Pan’s seed. I am washing you in resin as I also wash the gods even [as I do this] for my own health. You also be cleaned by prayer and give us power as Ares and Athena do. I am Hermes. I am acquiring you with Good / Fortune and Good Daimon both at a propitious hour and on a propitious day that is effective for all things.”

Another way to consider this though might be that it is building up a divine body around the spirit of the plant. In Christianity there is the concept of the armor of God, in which the prayerful associates their spiritual body with the divine armaments of God. Earlier in Egyptian magic we find the Ritual of Coming Forth by Day:

"The hair of Osiris Ani, triumphant, is the hair of Nu [or Nun]

The face of Osiris Ani, triumphant, is the face of Ra

The eyes of Osiris Ani, triumphant, are the eyes of Hathor

The ears of Osiris Ani, triumphant, are the ears of Ap-uat [or Wepwawet]

The lips of Osiris Ani, triumphant, are the lips of Anpu [or Anubis]

The teeth [or molars] of Osiris Ani, triumphant, are the teeth of Serqet [or Selket]

The neck of Osiris Ani, triumphant, is the neck of Isis

The hands of Osiris Ani, triumphant, are the hands of Ba-neb-Tattu

The shoulder of Osiris Ani, triumphant, is the shoulder of Uatchet

The throat of Osiris Ani, triumphant, is the throat of Mert

The forearms of Osiris Ani, triumphant, are the forearms of the Lady of Sais

The backbone of Osiris Ani, triumphant, is the backbone of Set

The chest of Osiris Ani, triumphant, is the chest of the lords of Kheraha

The flesh [or chest] of Osiris Ani, triumphant, is the flesh of the Mighty One of Terror [or He who is Greatly Majestic]

The reins and back [or belly and spine] of Osiris Ani, triumphant, are the reins and back of Skehet [or Sekhmet]

The buttocks of Osiris Ani, triumphant, are the buttocks of the Eye of Horus

The phallus of Osiris Ani, triumphant, is the phallus of Osiris

The legs [or thighs and calves] of Osiris Ani, triumphant, are the legs of Nut

The feet of Osiris Ani, triumphant, are the feet of Ptah

The fingers of Osiris Ani, triumphant, are the fingers of Orion

The leg-bones [or toes] of Osiris Ani, triumphant, are the leg-bones of the living uraei [the rearing cobras of the goddess Wadjet]

There is no member of my body which is not the member of some god ["There is no member of mine devoid of a god"]

The god Thoth shieldeth my body altogether ["And Thoth is the protection of all my flesh"]"

So rather than assuming that we’re cajoling the spirit of the plant by telling it how awesome and divine it is, perhaps we’re invoking the powers of these gods and the ways in which the gods connect to nature and therefore to the plant, to express their power and life through the plant. Thus the numen of the plant is imbued with the numina of the various gods, expanding its light and power beyond an earthly spirit to a vessel of divine power.

Honestly, which makes more sense for a magician, telling a spirit “Yo dude, I’m picking you because you’re so cool, all these gods raised you and shit, like you didn’t know that but it’s true, so be excited so we can do magic,” or saying “Hey, bro…I’m going to invoke about a half a dozen gods so your natural power will be super amped, you’ll feel good, and our magic together will be more awesome”?

The latter seems more practical. Magic isn’t just tricking spirits.

So, what if we’re not harvesting the plant, what if we have store bought herbs?

I haven’t used this prayer yet, but to me it seems like it would work just as well in that case. You’d still be building presence of divine life anchored to the plant.  I’m curious to try it and curious to hear what others get from working with it.

Pop over to our FB group Living Spirits and talk about your experiences with conjuring living power into the materials you’re working with in your magic.

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The Stele of Reggie Scott or Thoughts on Daily Prayers

In my last post I made a quick mention of the idea of reciting the prayers and conjurations for the days of the week even when not working a conjuration ritual. Some modern authors stress the idea of repeating the conjurations for the power which is conveyed through the presence of mind and the smooth ritual feeling created by reciting a memorized conjuration. There is some truth to that, but for that to be the case the magician can't simply memorize and recite...if he does he has essentially the same distraction as he tries to focus on recall. He has to embody the experience of the conjuration prayer so that it becomes natural to him, not simply memorized. When I was learning to celebrate the Gnostic Mass one of the Priestesses (now a Bishop) who helped train me pointed out that you can't rote memorize the Mass and then try to paint the magic on later, you have to run the magic from the beginning so that the celebration of the mystery is natural to you. When working with Novice clergy I often recommend that they find ways to explore the passages of the Mass in meditation to deepen their understanding and then utilize them in building other magical rituals so that they are used to running with those forces in the ways in which the Mass stirs them. Working in that manner there can be an added element to memorization. But memorization can be a draw back if you're constantly worrying about whether or not you remembered it right or missed a word or phrase, or if the attempt to recall causes a stilted broken delivery or detachment as one blankly recalls and says words. Reading can create the same problems, but we can also read in an engaged fashion with feeling in which we embody what we are reading. In fact, references to the book as a tool in medieval and renaissance magical literature suggests that it is used in the ritual, and therefore likely read from.

So, why pray the conjurations when not working the rituals? Another suggestion is that we can, without conjuring the spirits, still stir and stimulate the planetary forces in our lives by working with the conjurations. Similar to the suggestion to work the Mass into our other work. Considering this from the perspective of a Priest we can compare this to the practices of those who developed the medieval grimoire system, people with a clerical background. Catholics had a rich system of prayers and rituals for all elements of life, and prayers for various parts of the day to keep them in touch with the spirit and focused on a life enmeshed within divine grace. They inflamed themselves with prayer by invoking often. Working with the daily conjurations and prayers allows us to do that with the planetary forces which form a central system of categorizing the universe in grimoire magic and much of the Western Mystery Tradition. Similarly working with prayers that connect us to ancestors, saints, local spirits, or our intermediaries can be of value for our personal spiritual routine maintenance.

When we work the Abramelin a lot of the preparation is this immersion in repeated prayer and meditation. It focuses us on the goal but also draws us towards the angel. In modern magic the Holy Guardian Angel, whether contacted through the Abramelin or related rituals is a focus as far as what we should draw ourselves towards. One prayer that frequently is associated with this is the Stele of Jeu, or the Headless Invocation as it is presented in the Golden Dawn system, the Bornless Ritual, or the A.'.A.'. system, Liber Samekh.

The Stele of Jeu is an exorcism ritual. People question this assertion sometimes because they're used to seeing the modern version which removes the exorcism verbiage and instead replaces it with the verbiage about subjugating spirits that is otherwise only found towards the end of the invocation. To be clear, when I say exorcism in this case it is in reference to subduing and casting out a spirit, not the more general earlier verbiage simply of binding spirits. In most cases, that isn't precisely what we'd be looking for by working with the Stele. At least, not all the time.

In Reginald Scott's work there is a “conjuration” which doesn't actually conjure a spirit, but rather implores the Trinity, primarily Jesus, to establish a relationship with the magician which will allow him to conjure spirits and make them obedient. For people who want to work in a Christian context this prayer would be a great daily prayer for establishing a relationship with divine authority and receiving the consecration needed to call and command spirits subject to that authority. For those working in a Thelemic context or some other modern context, the prayer can be reworked to be appropriate for your context or simply used as an example for how to build such a prayer when we look at its pattern in comparison with the Stele of Jeu.

For now, here is the conjuration from Book XV of Scott.

In the name of our Lord Jesus Christ the + Father + and the Son + and the Holy Ghost + Holy Trinity and Inseparable Unity, I call upon You, that You may be my salvation and defense, and the protection of my body and soul, and of all my goods through the virtue of Your Holy Cross, and through the virtue of Your passion, I beseech You O Lord Jesus Christ, by the merits of Your blessed mother Holy Mary, and of all Your saints, that You give me grace and divine power over all the wicked spirits, so as which of them soever I do call by name, they may come by and by from every coast, and accomplish my will, that they neither be hurtful or fearful unto me, but rather obedient and diligent about me. And through Your virtue straightly commanding them, let them fulfill my commands, Amen. Holy, holy, Lord God of Sabboth, which will come to judge the quick and the dead, You who are Alpha and Omega, first and last, King of kings and Lord of lords, Ioth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas. By these Your holy names, and by all others I do call upon You, and beseech You O Lord Jesus Christ, by Your nativity and baptism, by thy cross and passion, by Your ascension, and by the coming of the Holy-Ghost, by the bitterness of Your soul when it departed from Your body, by Your five wounds, by the blood and water which went out of Your body, by Your virtue, by the sacrament which You gave Your disciples the day before You suffered, by the Holy trinity, and by the inseparable unity, by blessed Mary Your mother, by Your angels, archangels, prophets, patriarchs, and by all Your saints, and by all the sacraments which are made in Your honor, I do worship and beseech You, I bless and desire You, to accept these prayers, conjurations, and words of my mouth, which I will use. I require You O Lord Jesus Christ, that You give me Your virtue & power over all Your angels (which were thrown down from heaven to deceive mankind) to draw them to me, to tie and bind them, & also to loose them, to gather them together before me, & to command them to do all that they can, and that by no means they contemn my voice, or the words of my mouth; but that they obey me and my sayings, and fear me. I beseech You by Your humanity, mercy and grace, and I require You Adonai, Amay, Horta, Vege dora, Mitai, Hel, Suranat, Ysion, Ysesy, and by all Your holy names, and by all Your holy he saints and she saints, by all Your angels and archangels, powers, dominions, and virtues, and by that name that Solomon did bind the devils, and shut them up, Elhrach, Ebanher, Agla, Goth, Ioth, Othie, Venoch, Nabrat, and by all Your holy names which are written in this book, and by the virtue of them all, that You enable me to congregate all Your spirits thrown down from heaven, that they may give me a true answer of all my demands, and that they satisfy all my requests, without the hurt of my body or soul, or any thing else that is mine, through our Lord Jesus Christ Your son, who lives and reigns with You in the unity of the Holy-Ghost, one God world without end.

Oh Father omnipotent, Oh wise Son, Oh Holy-Ghost, the searcher of hearts, oh you three in persons, one true godhead in substance, which did spare Adam and Eve in their sins; and Oh You Son, who died for their sins a most filthy death, sustaining it upon the Holy Cross; oh You most merciful, when I fly unto Your mercy, and beseech You by all the means I can, by these the holy names of Your Son; to wit, Alpha and Omega, and all of his other names, grant me Your virtue and power, that I may be able to cite before me, Your spirits which were thrown down from heaven, & that they may speak with me, & dispatch by & by without delay, & with a good will, & without the hurt of my body, soul, or goods, etc: as is contained in the book called Annulus Salomonis.

Oh great and eternal virtue of the highest, which through disposition, these being called to judgment, Vaicheon, Stimulamaton, Esphares, Tetragrammaton, Olioram, Cryon, Esytion, Existion, Eriona, Onela, Brasim, Noym, Messias, Soter, Emanuel, Sabboth, Adonai, I worship You, I invoke You, I implore You with all the strength of my mind, that by You, my present prayers, consecrations, and conjurations be hallowed: and wheresoever wicked spirits are called, in the virtue of Your names, they may come together from every coast, and diligently fulfill the will of me the exorcist. Fiat, fiat, fiat, Amen.

For comparison sake here is Alex Sumner's version of the Headless Invocation.

Thee I invoke, the Bornless One!

Thee that didst create the Earth and the Heavens,
Thee that didst create the Night and the Day,
Thee that didst create the Darkness and the Light.
Thou art Osorronophris, whom no man hath seen at any time.
Thou art Jabas; thou art Japos.
Thou hast distinguished between the Just and the Unjust.
Thou didst make the Female and the Male.
Thou didst produce the Seed and the Fruit.
Thou didst form Men to love one another, and to hate one another.
Hear thou me, for I am Mosheh thy servant, unto whom Thou hast committed thy Mysteries, the ceremonies of Israel.
Thou hast produced the moist and the dry, and that which nourisheth all created life.
Hear me, for I am the Angel of Paphro Osorronophris: this is Thy true name, handed down to the prophets of Israel.
Hear me: Ar, Thiao, Rheibet, Atheleberseth, A, Blatha, Abeu, Ebeu, Phi, Thitasoe, Ib, Thiao.

Hear me and make all spirits subject unto me: so that every spirit of the firmament and of the ether; upon the Earth and under the Earth; on dry land or in the water; of whirling air or of rushing fire; and every spell and scourge of God may be obedient unto me.

I invoke Thee, the terrible and invisible God who dwellest in the void place of spirit: Arogogorobrao, Sothou, Modorio, Phalarthao, Ooo, Ape, The Bornless One.

Hear me and make all spirits subject unto me … (etc)

Hear me: Roubriao, Mariodam, Balbnabaoth, Assalonai, Aphniao, I, Thoteth, Abrasax, Aeoou, Ischure, Mighty and Bornless One.

Hear me and make all spirits subject unto me … (etc)

I invoke Thee: Ma, Barraio, Ioel, Kotha, Athorebalo, Abraoth.

Hear me and make all spirits subject unto me … (etc)

Hear me: Aoth, Abaoth, Basum, Isak, Sabaoth, IAO.

This is the Lord of the Gods;
This is the Lord of the Universe;
This is He Whom the winds fear;
This is He Who, having made Voice by His commandment, is Lord of all things - king, ruler and helper.

Hear me and make all spirits subject unto me … (etc)

Hear me: Ieou, Pyr, Iou, Pyr, Iaot, Iaeo, Ioou, Abrasax, Sabriam, Oo, Yu, Eu, Oo, Yu, Adonaie, Ede, Edu, Angelos Ton Theon, Anlala Lai, Gaia, Apa, Diachanna Chorun.

(Pause)

I am He, the Bornless Spirit! Having sight in the feet - strong, and the Immortal Fire!

I am He, the Truth!
I am He, who hate that evil should be wrought in the world.
I am He who lighteneth and thundereth.
I am He from whom is the shower of the life on Earth.
I am He whose mouth ever flameth.
I am He, the Begetter and Manifester unto the Light.
I am He, the Grace of the World.
“The Heart Girt with a Serpent” is My name.

Come thou forth and follow me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the Earth and under the Earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of God, may be obedient unto me.

IAO. Sabao. Such are the words!

Both invocations have a similar structure. They begin by by imploring the presence of the divine by combining references to divine names and characteristics. From there power over spirits is requested. After that more divine names and attributes, more requests for authority, and so forth. Other spiritual forces and heroic figures are referenced as part of the invocation of power and authority. Interestingly the Headless One is described as having a mouth that always flames, and Scott specifically asks that the mouth of the exorcist be blessed. This imagery seems important because it is by words that the magician will continue his work in commanding spirits. A major difference is that the Headless Invocation follows a pattern of identification which we often see in modern magic, possibly partially influenced by the Headless Invocation. We don't see identification with divinity in Scott but rather a series of requests that the magician be consecrated in such a way that he will have authority over the spirits. Both conjurations are comprehensive in the authority over spirits. The Headless Invocation references spirits in different locations...firmament, ether, upon earth, under earth, air, fire, dry land, water, basically covers all places spirits can reside. Scott's focus is on devils and fallen angels, but the spirits are referenced first as angels, and then given the added descriptor of being angels who have been cast down, additionally wicked spirits and devils are specifically referenced. There is no break down of spirits in different elemental localities, but it would seem to suggest that all spirits not in the heavens are made subject, and the spirits of the heavens are implored as part of the structure of gaining power over lower spirits.

So between the two we can get a feel for how to invoke authority as a conjuror. We would build a cycle of invoking the divine and asking for authority, referencing the specifics of the power requested, and repeating, then modifying the cycle to ask for consecration in ways that improve our ability to interact with spirits such as consecrating the mouth and speech, imbuing with sight, preventing spirits from being set against the magician, imbuing the magician with the virtues of previous recipients of divine grace.

If you experiment with developing your own prayer for this purpose or try Scott I'd love to hear about it so come back and comment. And stop by and like us/follow us on Facebook, should have some interesting stuff coming up soon.