Queen of the Seven Crossroads

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Queen of the Seven Crossroads by Humberto Maggi, is a work of sorcerous devotion dedicated to this Queen of Quimbanda, a Brazilian magico-religious system that emerged in the first half of the 20th century. The aim of this treatise is to provide a conceptual background for a better comprehension of the identity and role of the Queen of the Seven Crossroads, enabling the devotee to develop a consistent practice of work and communion with this elevated spirit.

Humberto Maggi weaves together history and myth, taking the reader on a journey from ancient Greece and Rome, to early modern Europe through the Inquisition, to Africa, and finally to Brazil showcasing the power of oral tradition. This is an in-depth survey of the historical developments that influenced the creation of the concept of the Queen of the Seven Crossroads, comprising about 80% of the text. Maggi traces the roots of this complex spirit, introducing readers to the cycle of magic into myth into magic through the lore of Greek witches like Medea and Circe and how one sees echoes of this mythical theme in the lore of Maria de Padilla, and how the Latin myth of the witch reflected in the likes of Erichto and Sagana evolves into the Witch of Evora. We learn how these European concepts; are imported into Brazil through the prosecuted witches of Portugual, and how these beliefs came to meet African concepts about the orisha Exu, over time evolving into what we now call Quimbanda, a witch’s cauldron that gave birth to the spirit known as the Queen of the 7 Crossroads. This is a well researched text, with ample footnotes and plenty of source material listed for the devotee to further their own research. Indeed the sections on the Witches of Evora and Martha Who Is In Hell alone sent me on my own quest, something that delayed this review as the working method Maggi describes of the Witches of Evora proved to be ripe for experimentation.

The remainder of the text is small grimoire for developing a relationship and working with the Queen of the 7 Crossroads. It is short and concise, exploring her iconography, the meanings behind certain offerings, works of sorcery, ponto cantos (sung points) in Portuguese and English, and several ponto riscados (scratched points) including the author’s personal ponto riscado and his methods of working with her.

This book will interest not only students of Quimbanda, but also traditional witchcraft. The historical sections alone gave me so much to think about and to explore. This begs the question of how applicable the sorcerous work is for those who are not students of Quimbanda, which is an initiatory system. I myself am not initiated into Quimbanda, I have received my consulta and know my personal Exu and Pomba Gira, but this certainly does not qualify me as any sort of an expert on such matters. You will certainly hear conflicting things online, so my recommendation is that if this work does interest you and truly speak to you… seek it out.

You can purchase Queen of the Seven Crossroads, as a hardcover, paperback, or eBook; here.

If you are interested in learning more about Quimbanda, I would suggest checking out An Introduction to Brazilian Quimbanda taught by Jesse Hathaway Diaz, Tata Apokan of Wolf & Goat; and Introduction to Kimbanda: Perspectives in South America offered by Emmanuel Leidi of Sorcerous Tarot,

the Little Office of Our Lady, Empress of Hell

This unique prayer book, compiled and edited by Rev. Yuri McGlinchey, ELU, contains a wealth of Marian themes and texts in a format patterned after the Liturgy of the Hours in honor of her obscure medieval title, the Empress of Hell. Prayers included for Lauds, Vespers, and Compline; with morning Angelic prayers, evening prayers for the Holy Souls in Purgatory, St. Bonaventure’s Psalter of the Blessed Virgin Mary, a unique Rosary devotion, and Consecration to the Immaculate Heart of Mary, Empress of Hell.

Ave Maria, Mater Domini Nostri,
Regina Cœli, Domina Mundi, et Imperatrix Inferni. Dona Nobis Pacem, Nunc et in Hora Mortis Nostrae.
Amen

Review: the Black School of Saint Cyprian

Jason Miller’s  Black School of Saint Cyprian is a course of  Cyprianic sorcery informed by historical grimoire practices, the arts of the clerical underground, Old and New world folk magic, and the many years of practical sorcery which Jason has practiced and taught hundreds of people.  

The course consists of 10 lessons of audio instructions and ritual texts, with biweekly recorded question and answer modules, as well as a special community for asking questions and discussing the material with other students, which I found to make the course accessible and engaging. I particularly valued the community as it offered an affirming and approachable space, with previous and current students offering practical support and insight, and led to a number of new friendships.

The Black School of Saint Cyprian will appeal to anyone interested  in building a foundation for practical grimoire magic as well as those with interests in traditional forms of witchcraft, particularly the LuxUmbrian tradition of witchcraft practiced by the Church of Light & Shadow, as the Black School of Cyprian was one of the contributing factors in the creation of the ELU. While working with Saint Cyprian requires a degree of comfort working within a Christian cosmology, the Black School doesn’t require one to adopt a Christian worldview, I found it challenges that worldview in creative ways that appealed to my Luciferian sympathies and makes the course approachable by both  non-Christian and pagan practitioners. This course teaches the student how to operate in the liminal areas between Heaven and Hell, Angelic and the Demonic, Living and the Dead, the Pagan and Christian, and has enabled me to reconcile Christian and grimoric magic with my animist and gnostic leanings. 

Although the grimoires themselves  have survived, the absence of a living tradition has been a roadblock for myself to interface with them in a real and meaningful manner  – the Black School of Saint Cyprian establishes a new, living, and vibrant tradition without being prescriptive. It offers a regular practice that forms a solid foundation for engaging with the spirits of the grimoires.  This foundation provides the Authority, Ability, and Access that are necessary for Spirit work. I found the Black School to offer an engaged curriculum which has put me in direct contact with spirits; it has established my spiritual authority, which Jason defines as power by which you call-up, commune with, and if necessary command, the spirits, it has increased my ability to sense and communicate with the spirits, and offers a variety of ways to enter into pacts and relations with the spirits. The Black School teaches you how to evoke and exorcise spirits through constraint, and how to invite and entice spirits through equitable exchange, and the Why and When to use either method.

It’s admittedly difficult to talk about the work proper, as you swear an oath of secrecy about its practices when you join.  However Jason Miller in a recent Monday Magic newsletter, discussed how the work relates to the Three A’s of Authority, Ability, and Access, which I feel provides safe talking points to discuss how the Black School of Cyprian has affected my own work. 

Lesson 1: The Cave, Cross, and Skull: This lesson introduces Jason’s approach to Cyprianic magic and establishes the philosophical background of the course. It  teaches exercises which establish your position in a chain of command that grants spiritual authority, and another for awakening your ability to see and sense the spirits. I did the practices in the first three lessons every day for seven months, and during that time my magical practice has undergone a complete overhaul, I feel more engaged with both my goetic spirit work and my folk Catholicsm. 

The mediation taught in this lesson also changed and deepened my experience of the Mass. I would arrive early and do the meditation for 20-30 minutes before Mass began, which is something I highly recommend doing if you take this course.  

Lesson 2: The Three Nails and the Three Oils: Here you learn to express and enforce the authority you have gained in the first lesson. The practices taught here sync nicely with my folk magic practices, and has become one of my go to techniques. 

Lesson 3: The Father of the First Flame: After a fairly Christian-based start, things move in a Luciferian direction to the  left side of the work. This practice establishes a different side of authority, as well as the ability to make ourselves more visible to the spirits. Again this practice has become a staple in my own work, this practice coupled with the meditation in the first enables the witch to stand at the crossroads betwixt heaven and hell. 

Lesson 4: The Book and the Bindings: In this lesson you  prepare the central tool of the work: The Black Book of Cyprian, which functions as the altar upon which authority and access are co-joined. I can’t say much about this lesson without giving things away so moving on…

Lesson 5: The Baptism of Demons: After spending two months establishing our authority, and building our ability,this lesson opens access to the spirits. The first mode of access is a way of working with demons that establishes a relationship on an equitable and beneficial footing, while still under the auspices of divine authority. I really enjoyed this lesson as it opens up the ability to work with these spirits in a much more folk magic oriented context. 

Lesson 6: The Ostensorium, Exorcism, and Evocation: The second mode of access is more forceful and relies upon adjuring by oath. Pretty straight forward, this lesson is based in traditional grimoric techniques with a Cyprianic twist. 

Lesson 7: The Spells, Seals, and Seeing: This lesson provides the third mode of access, which  is infinitely variable and easier than the other two, but could not be accomplished without all the work previously. Nuff said really.

Lesson 8: Saint Justina and the Cauldron of Miracles: This lesson teaches the methods of unwinding magic and the mysteries of Justina who grants yet another form of authority and action. Cyprian isn’t Cyprian without Justina, and this lesson helped me incorporate her as a powerful ally for cleansing, uncrossing, curse breaking and more. 

Lesson 9. Cyprianic Necromancy: This lesson takes our Authority, Ability, and Access gained with demons and applies it  to dealing with the dead, establishing two modes of access. If necromancy is something that tickles your fancy, and you’ve been curious how to begin, then this is the lesson for you. I have only worked with the first exercise, but it fits perfectly with my already established cemetery work. 

Lesson 10: The Goat, The Serpent, and The Great Angel: There is a lot to this lesson, and might be my second favorite after the Furnace of the First Flame. This lesson applies all that we have learned to the realm of the Angelic, to establish yet another important line of Sorcerous Authority, Ability, and Access.

It also gives a ritual to enter “The Black School Proper” which is a catalyst for your continuing education with the spirits themselves. I did this on Walspurnacht this year, along with another special rite I can’t mention, and well… this rite does what it says it does. It was after this that my practices began to gel together and exist in a coherent cosmology, and roads began to open to certain folk traditions I’ve been interested in but had been unable to gain access to people who actually practiced them. This lesson provides a satisfying conclusion to the previous work, tying the previous lessons together, while also being the beginning to a new level of work.  

The Test

If the Black School of Cyprian interests you but you are unsure if this is the work for you, perhaps give this small ritual a try. It is based around a prayer by Jason Miller which was the spark that lit the flame of the Black School, and contains its whole program in its lines. 

You can do this once, or perhaps as a novena; beginning on a Saturday, the day of the week associated with Cyprian, alternatively on a Thursday, a day associated with the Witch’s Sabbath, necromancy and making pacts with the Devil. You will just need a glass of water, and perhaps a journal to record any dreams or signs that emerge. 

Open with the Sign of the Cross, an Our Father, 3 Hail Mary, a Glory Be, and an Act of Faith, Hope and Charity. Then, praying over the glass of water, say:

Holy Saint Cyprian, Martyr and Mage
Patron of magic committed to page
Thy book is thy altar, blood ink is spread
Granting power over living and dead
Calling down angels granting them form
Raising up demons in baptism reborn
Winged Serpent of East, Southern black Iynx
Great Bear of the North, Western black Sphynx
Four kings conjured and mark compass around
Where spirits come gather on consecrated ground
In the Ostensorium, the spirits you show
Grant power to bind, to converse, and to know
Martyr of Antioch, Master of the Black School
Three Nails, Three Oils, and Three worlds you rule
Sorcerer Saint betwixt Heaven and Hell
Pray for us now, And at the hour of our spell
Amen

Take a drink of the water with the intention that it will help you remember your dreams when you awake, place it upon a bedside table or beneath your bed, and go to sleep. In the morning, first thing upon arising, take another drink of the water. This serves as a link from waking to dreaming, and dreaming to waking, which aids in dream recall, Take note of any dreams and signs that emerge in your waking life.

★ You can learn more about the Black School and sign up for both it and Jason Miller’s Monday Magic newsletter strategicsorcery.net,

★ Learn more about the Luxumbrian tradition of witchcraft and the Church of Light and Shadow at luxumbra.org/

Rev. Yuri M recently started a YouTube channel, you can find a video of this review here.

The Magic of the Pater Noster

In Jesus the Magician Morton Smith suggests that magical influence may account for the preservation of a prayer remembered as that of Jesus. Indeed the magical texts of the time are full of spells and prayers attributed to famous authors, in the Greek Magical Papyri we find such spells as “Solomon’s prayer to enchant a medium” (PGM IV.850), “The Prayer of Jacob (to become an incarnate angel)” (PGM XXIIb); a trend that continued well into the modern era with various grimoires attributed to such authors such as Solomon, Moses, even Pope Honorius.  The prayer I am referencing of course, is the Lord’s Prayer also known as the Pater Noster. It is found, with slightly different wording, in both the Gospel of Matthew ( Chapter 6, verses 9–13) and the Gospel of Luke (Chapter 11, verses 2–4). 

Opening with “Our Father, who art in Heaven”, the reference to a god as “father” whose location is in the heavens is quite familiar in the magical literature of the time.

“Hallowed be Thy name” (Glorified in Luke); hallowing or glorifying means making the god’s name famous, demonstrating its power by miracles, obedience etc, so that outsiders will know it and revere it. For example in the Gospel of John, we find what is known as the Farewell Prayer or High Priestly Prayer; some relevant sections include:

Father, the hour is come, glorify thy Son, that thy Son may glorify thee. (John 17:1)
I have glorified thee on the earth; I have finished the work which thou gavest me to do. (John 17:4)
I have manifested thy name to the men whom thou hast given me out of the world. (John 17:6)
Holy Father, keep them in thy name whom thou has given me (John 17:11)
While I was with them, I kept them in thy name. (John 17:12)
And the glory which thou hast given me, I have given to them; that they may be one, as we also are one (John 17:22)
And I have made known thy name to them, and will make it known; that the love wherewith thou hast loved me, may be in them, and I in them. (John 17:26)

This is closely echoed in many passages of the magical papyri which represent the magician as one who glorifies their god and reveals to their followers the god’s great name. “Glorify me as I have glorified the name of your son Horus!” (PGM VII.504), “Tat, Tat, Tat… come… and reveal thyself to this boy today… for I will glorify thee in  heaven before Phree, I will glorify thee before the Moon, I will glorify thee on Earth.” (PGM XXXVI.165f), “I am he whom you met under the holy mountain and to whom you gave knowledge of your greatest Name, which I shall keep holy, communicating it with none save to your initiates in your holy rites.” (PGM XII.92ff) This last quotation shows that  while the magical texts generally agree with John in “glorifying” rather than “hallowing” the God and its Name, they are not unconcerned with its holiness. 

“Thy will be done” is a prayer used by magicians (PGM XII.189), with “on earth as it is in heaven” expressing the most general objective of a spell: to change the natural order by influence of the supernatural, in this case, as it is often, by the god’s will. 

With this mind how might we utilize this prayer in our own magical practice? My friend Muertero Yamil swears by it as the best prayer for manifestation. Of the prayer, Muererto Yamil says, “If you really take your time to really know it…it shall reveal its secrets. I will share how it was taught to me:”

  • OUR FATHER: Means our higher self or the Inner God within)
  • WHO ART IN HEAVEN: Who is in the higher part of my consciousness or the Holy Sacred space in my mind.
  • HALLOWED BE THY NAME: To say Hallowed is to say Holy…Here we are tapping into our higher self. The reason for our existence. To feel blessed and manifest, you must know you are blessed and feel deserving of such blessings. You are lifting your higher self to a high degree, meaning you are a sacred being.
  • THY KINGDOM COME: Meaning the Kingdom is that what we want to manifest. It’s knowing that we have a vault of blessings awaiting for us and we are bringing into existence.
  • THY WILL SHALL BE DONE : Is affirming that what we want is already here. The higher self or the God self has already manifested that which is wanted. We are talking to ourselves.
  • ON EARTH AS IT IS IN HEAVEN:
    As Above So Below. That what we want has already been thought and felt. The key for manifestation starts in a thought…we must feel this thought and feel it to the point that it feels real. When we know that what what we want is already here with full confidence and no doubt.
  • GIVE US THIS DAY OUR DAILY BREAD: Daily bread can mean many things. In the Latino Culture we say El Pan De Cada Dia. Meaning that which sustains us.
  • FORGIVE OUR TRASPASSES AS WE FORGIVE THOSE WHO TRASPASSED AGAINST US: This is very important because at times those things we do which may hurt others knowingly and unknowingly can infringe in us receiving blessings. If we are caught in bitterness, backbiting and always fighting with others because we feel hurt….we don’t learn how to let things go. We are stuck in a cycle that does not allow us to evolve. By knowing that we to hurt others and we learn not only to forgive others but also learn how to forgive ourselves we begin to unclog pipes of blessings and the flud gates of blessings begin to shower in our lives.
  • DISCLAIMER!!!
    I don’t ever say “Lead us not into temptation…” I say: DON’T ALLOW US TO FALL INTO TEMPTATION. This is the way it is said in the Spanish version and it is the way I also say it in English. The higher self will not allow us to fall into temptation or guide us in those things that will not allow to evolve.
  • AND DELIVER US FROM EVIL: Deliver us not from the Devil, Satan or any Being that Religion sees as an opposer. But from our own Habits, Doubts, Fear, and Insecurities. Those things that are not constructive for our manifestation and development.
  • AMEN: So More It Be or It Is Done.
    When saying this we are visioning what we want and manifestation is taking place and it is done. It is the best guide to practice with. Focus on that what we want. To me the Our Father is the best Mantra one can use and when one really taps into its virtues the sky is the limit.

You can find Muertero Yamil at https://www.muerteroyamil.com/

A Charm Against the Coronavirus & Other Fevers

Disclaimer : I am not seeking to endorse following only spiritual practicein lieu of following medical advice. Wash your hands, respect the elderly and immune compromised and remember to be kind to one another in this trying time.

A Prayer for Healing and Protection from Fevers

The below prayer comes from Ancient Christian Magic: Coptic Texts of Ritual Power edited by Marvin W Meyer and Richard Smith. It was originally a long narrow peice of papyrus, folded and tied to be worn easily as an amulet. In this version, the prayer is used a petition paper, for a Southern Folk Magic style mojo bag.

♰ Flee, hateful spirit! Christ pursues you, the son of God and the holy spirit have overtaken you. O God of the sheep-pool, deliver from evil your servant NN whom (mother’s name) bore. ♰ In the beginning was the Word, and the Word was with God, and the Word was God. All things where made through Him and without Him was not anything that was made. O Lord, ♰ Christ, son and Word of the living God, who heals every disease and every infirmity, also heal and watch over NN whom (mother’s name) bore, and chase away and banish from them every fever and every evil. Pray through the intercession of our Lady, the Mother of God, and the glorious Archangels, and the holy and glorious apostle and evangelist and theologian John, and St Serenus and St Philoxenos and St Victor and St Justus and all the saints. For your name, O Lord God, have I invoked the name that is wonderful and exceedingly glorious and fearful to your adversaries, Amen ♰

Directions to Prepare the Charm Bag

Soak the paper with 4 Thieves vinegar, praying Pslams 114 and 115 (Psalm 116 in KJV) as you do. Let it dry, write the prayer, praying it aloud as you write it. Fold 3 times toward you (in the name of the Father, and of the Son, and of the Holy Spirit). Put in a flannel bag with dill seed, rosemary and hyssop. Breathe life into the charm bag, asking for protection from disease in the name of the Father and of the Son and of the Holy Spirit. Tie up the bag with 7 knots, attach a cross medal (or alternatively one of Christ, the Blessed Virgin Mary, the Archangel Raphael, St Sebastian or any other saint associated with healing) to the end of the yarn you use to tie off the charm bag. Feed the charm bag with a few drops of Flordia Water, carefully pass the bag through a candle flame to warm it, and then pass through frankincense smoke to fix it. Finally place the completed charm bag under an upturned bowl; dress a white candle with a Blessing or Healing oil, place the candle on top of the bowl and light it. Pray the Rosary, using the Glorious Mysteries; allow the candle and incense to burn themselves out. Carry and sleep with the charm bag for the next 7 days to attune it to you.

Sources: Ancient Christian Magic: Coptic Texts of Ritual Power edited by Marvin W Meyer and Richard Smith

Power and Success With the Pslams by Donna Rose

Hoodoo Herb and Root Magic by Catherine Yronwode

The Art of Making Mojos by Catherine Yronwode

Luciferian Ancestors : Madeleine Montalban

Madeline Montalban was an accomplished occultist and ceremonial magician, an astrologer, writer, journalist and teacher who co-founded her own esoteric school of high magic called the “Order of the Morning Star” (OMS), through which she propagated her own form of Luciferianism.

Madeline was born in January 8, 1910 in Blackpool, Lancashire as Madeline Sylvia Royals. her father Willie Royals was an insurance agent while her mother Marion Neruda (nee´ Shaw) was a tailor’s daughter from Oldham, Lancashire. Her parents married on the 28th June 1909, which was followed by Madeline’s birth seven months later. Little is known about her early life, schooling and education etc, although she appears to have had a strained relationship with her parents. During her youth she was afflicted with a virulent strain of the polio disease, which left her with a lifelong withered leg and a pronounced limp. As a child she suffered from ill-health and led a lonely existence with only the company of strict parents. According to her biography (published in 2012 by Julia Philips,) during bouts of illness and while bedridden and convalescing, she took to reading literature and enjoyed the works of Bulwer Lytton, H. Rider Haggard and E.T.A. Hoffman.  She also avidly read the Bible, particularly texts from the Old Testament, and later said that trying to understand the esoteric meanings of its myths eventually led her to the occult path. She believed they contained secret messages, a theme that became central to her later Luciferian beliefs. In her opinon the Old Testament was a book of magic and the New Testament a book of mysticism.

In the early 1930s, she left Blackpool, and moved south to London. Although she made the acquaintance of many of London’s leading occultists such as Aleister Crowley, Austin Osman Spare, Kenneth Grant and Gerald Gardner, she decided not to follow any particular path or leader and develop her own system of magic. Here in London she in 1933 wrote her first article on astrology for the popular London Life magazine entitled The Stars in the Heavens. She continued to write for that magazine until 1953, during which time she used a number of pseudonyms including: Madeline Alvarez, Dolores del Castro, Michael Royals, Regina Norcliff and Athene Deluce. From February 1947, she also wrote a regular astrological column entitled You and Your Stars under the name of Nina de Luna. Her main pseudonym “Madeline Montalban” was based upon the name of her favourite film star, the Mexican actor Ricardo Montalbán.

By the end of the 1930’s, Madeline was living in Grays Inn Road, Holborn, where in 1939 she married a press photographer George Edward North. Madeline bore him a daughter, Rosanna, but their relationship later deteriorated and he eventually left her for another woman. She would later inform friends that during the Second World War her husband had served as an officer in the Royal Navy while she served in the Women’s Royal Naval Service (WRNS). Gerald Gardner later claimed that when he first met Madeline during the war she was wearing a WRNS uniform and that she allegedly worked as a “personal clairvoyant and psychic advisor” to Lord Louis Mountbatten.

After the war, Madeline continued to work as a writer/journalist in London using an array of pseudonyms, and from February 1947 under the name of Nina del Luna, she penned a regular astrological column in the London Life magazine entitled You and Your Stars. She also undertook freelance work and in the late 1940’s was approached by Michael Houghton (aka Michael Juste) to edit a manuscript for Gerald Gardner’s novel High Magic’s Aid, later published in 1949. Houghton owned the famous Atlantis bookshop in Museum Street, London (located opposite the British Museum), which he had founded in 1922. He had a temple in the basement of the shop from where he ran his own magical group “the Order of Hidden Masters”. Madeline by this time had become a regular visitor to the shop.

In August 1953, Madeline stopped writing for the London Life magazine and from then until her death in 1982 wrote articles on Astrology, Magic and Tarot for one of the country’s leading esoteric magazine Prediction. Starting with a series on using tarot cards, from May 1960 she was employed to write a regular astrological column. Through her articles in Prediction, Madeline soon began receiving correspondence from people seeking further occult information, some she invited to meet at her home and they became her private students. In 1956, she co-founded the “Order of the Morning Star” (OMS) with her partner Nicolas Heron. After her relationship with Heron ended in 1964, Madeline returned to London and for awhile occupied a flat at 8 Holly Hill in Hampstead, which was owned by the husband of one of her OMS students, the Latvian exile and poet Velta Snikere.

In 1966 she moved again and settled into a flat at Queen Alexandra Mansions, 3 Grape Street in St. Giles Circus, Holborn, from where she continued to run and develop the OMS. Grape Street is a few yards walk from the famous Atlantis bookshop and the British Museum. The building, with turrets, balconies and leaded windows the flat seemed out of place in modem London. Michael Howard recounts “Inside this otherworldly effect was heightened by the flat’s unusual antique furnishings and glassfronted cabinets and bookcases full of occult curios and arcane books dating back to the 19th century. Candles and incense were continually burning adding to the atmosphere. It was the most haunted place I have ever been in. Staying the night in the guest room was always a daunting experience, as you lay awake until the early hours listening to ghostly footsteps padding down the hall and the doorknobs rattling. During the day the place was alive with elementals, that you could just vaguely glimpse out of the corner of your eye as small darting shadows, as Madeline was not one for banishing spirits. She took it all in her stride and was ever youthful.”

She said that much of her occult knowlege had been gained by “years of study in dusty libraries and museums.” The key to her success as a magus and occult teacher was how she managed to synthesis ancient Chaldean stellar lore with Egyptian mythology, the medieval sorcery of the grimoires, the natural magic of the Renaissance and a Luciferian gnosis. Her primary major sources for her magical system were the Chaldean Oracles, the Picatrix and Corpus Hermeticum, the Heptameron of Peter d’Abano, Agrippa’s Occult Philosophy; Sir Francis Barratt’s The Magus, The Key of Solomon, The Book of Abramelin the Mage and the Enochian system of Dr John Dee. Much of her practical magical and occult work was similar to the traditional practices of the old cunning folk. It used the minimum of magical props – a candle, some incense, a relevant Tarot card or two, some magical sigils and an incantation written on virgin parchment in one of the magical alphabets, and a few coins.

Describing herself as a “pagan”, Montalban’s personal faith was Luciferian in basis, revolving around the veneration of Lucifer, or Lumiel, whom she considered to be a benevolent angelic being who had aided humanity’s development. Within her Order, she emphasised that her followers discover their own personal relationship with the angelic beings, including Lumiel. Montalban considered astrology to be a central part of her religious worldview, and always maintained that one could be a good magician only if they had mastered astrology. Her correspondence course focused around the seven planetary bodies that were known in the ancient world and the angelic beings that she associated with them: Michael (Sun), Gabriel (Moon), Samael (Mars), Raphael (Mercury), Sachiel (Jupiter), Anael (Venus) and Cassiel (Saturn). Each of these beings was in turn associated with certain days, hours, minerals, plants, and animals, each of which could be used in the creation of talismans that invoked the angelic power. Montalban disliked the theatrical use of props and rites in ceremonial magic, such as that performed by the Hermetic Order of the Golden Dawn, preferring a more simplistic use of ritual. Madeline believed a lot of nonsense was talked about initiations into this or that magical lodge or high degree. She believed that the most important initiations did not take place behind the doors of humanmade temples. To her life was the Great Initiation and that is why we were incarnated on Earth as it was a
training school for souls.

Madeline passed to spirit on January 11, 1982 after a long struggle against cancer. This condition had been helped by her love of Woodbine cigarettes and cheap Spanish wine, but Madeline was a down-to-earth person with human flaws like anyone else. She once told a journalist: “I cannot stand those so-called ‘magicians’ who treat the whole thing as an intellectual exercise – not smoking, not drinking, being strictly vegetarian . . . that is nonsense. Magic should make life easier. That’s what it is all about!”

When she died in 1982, copyright to all her writings and the OMS correspondence course passed on to her daughter Rosanna. After her funeral, Rosanna approached occult author Jo Sheridan, had worked for Prediction from 1959 through the early sixties, during which time she had edited many of Madeline’s articles, and asked if she and her husband Alfred Douglas (a student of Montalban, author of the book The Tarot: the origins, meaning and uses of the cards, a work heavily inspired by Madeline’s teachings) would be willing to continue her mother’s work. As well as being authors themselves, Jo and Alfred had the practical skills needed to keep the School and correspondence course going. Jo and Alfred happily agreed and a contract was drawn up, modelled on a standard publisher’s contract, under which they were given exclusive “World Rights” to publish Madeline’s correspondence course. There was also a written agreement between them and the executors of Madeline’s Will, authorising them to publish Madeline’s works.

In the 1980s, Jo Sheridan (aka Patricia Douglas) opened an alternative therapy centre situated in Church Street, Stoke Newington, North London, before she and her husband Alfred retired to Rye, East Sussex in 2002, from where she ran the OMS correspondence course until her death in 2011. Since then Alfred Douglas has run the OMS and its correspondence course, which continues today.

In his 2002 article on Madeline for the Cauldron, Michael Howard mistakeningly mentioned that the Order she had started did not survive her death. However he noted “The Order of the Morning Star still operates on the inner planes. As such its ‘temple not made with human hands’ can be contacted in the astral realms by those with an open mind and an open heart who sincerely seek the mysteries of the Elder Gods and
contact with Lord Lumiel and his ‘fallen angels’. This is Madeline’s legacy to modem occultism and one for which she will always be remembered long after the last of her earthly students has passed to the Land of the Summer Stars.”

Sources

Michael Howard; Teachings of the Light: Madeline Montalban and the Order of the Morning Star; published in the Luminous Stone: Lucifer in Western Esotericism editied by Daniel Schulke and Michael Howard; Three Hands Press 2016

https://en.wikipedia.org/wiki/Madeline_Montalban

http://www.the-cauldron.org.uk/Resources/MagusStGiles.pdf

http://www.sheridandouglas.co.uk/oms/

Julia Phillips; Madeline Montalban, the Magus of St. Giles; Neptune Press 2012

Rosarium Christus Rex Infernus

(Image: Get Behind Me Satan, Ilya Repin 1895)

To be performed on the standard Holy Rosary, to aid the goetic sorcerer in gaining the blessing of Christ; the greatest conjurer to walk the Earth, the King who conquered Hell.

[Alternatively; upon the Chaplet of the Dead, in remembrance of Our Lord’s 40 Hours in Hell]


Rosarium Christus Rex Infernus

Open with – the Sign of the Cross

On the Crucifix-

My Sovereign Saviour Jesus Christ, Son of the living God! Thou who for the salvation of all mankind didst suffer the death of the Cross; Thou who, before being abandoned to Thine enemies, by an impulse of ineffable love didst institute the Sacrament of thy Body; Thou who hast vouchsafed to us miserable creatures the privilege of making daily commemoration thereof; do Thou deign unto thine unworthy servant, thus holding thy Living Body in his hands, all strength and ability for the profitable application of that power with which he has been entrusted against the horde of rebellious spirits. Thou art their true God, and if they tremble at the utterance of Thy Name, upon that Holy Name will I call, crying Jesus Christ! Jesus, be Thou my help, now and for ever! Amen.

On the grouped beads – Immolated Lamb, be Thou a pillar of strength against the demons! Slain Lamb, give power over the Powers of Darkness! Immolated Lamb, grant favour and strength unto the binding of the Rebellious Spirits. So be it.

On the lone beads – Recite the ‘Offering of the Precious Blood’ followed by one Our Father, one Hail Mary, and one Glory Be

Offering of the Precious Blood

Eternal Father! we offer Thee the most Precious Blood of Jesus, shed for us with such great love and bitter pain from His Right Hand; and through the merits and the efficacy of that Blood, we entreat thy Divine Majesty to grant us Thy Holy benediction, in order that we may be defended thereby from all our enemies, and be set free from every ill; whilst we say, “Benedictio Dei omnipotentis, Patris et Filii et Spiritus Sancti, descendat super nos, et maneat semper. Amen.”

Our Father, Hail Mary, and Glory Be

(Indulgence of 100 days, Pope Leo XII, Oct. 25, 1825)

Closing Prayer

O Jesus, who dost live in Mary, come and live in Thy servants, in the spirit of Thine own holiness, in the fullness of Thy power, in the reality of Thy virtues, in the perfection of Thy ways, in the communion of Thy mysteries, – have Thou dominion over every adverse power, in Thine own Spirit, to the glory of Thy Father. Amen.

(Indulgence of 300 days – Pope Pius IX, Oct. 14, 1859)

Act Of Thanksgiving

Praise, honour, glory, and blessing be unto Him who sitteth upon the throne, who liveth for ever and ever. Amen.

Prayers sourced from the Grimoire of Pope Honorius and the Raccolta.

New Orisons for the Open Hours

“You should know, reader, that there are many creatures in which sorcery cannot penetrate on account of some prayer they might say everday at bedtime and as they rise.” – True Treasure of Black and White Magic; the Book of St. Cyprian, the Sorcerer’s Treasure translated by José Leitão


The open hours refer to particular moments in the day where the borders between the world of the living and the dead are most tenuous and spirits and demons are free to roam the earth. These hours are the four extreme moments of the daily trajectory of the Sun: Midnight, Sunrise, Midday, Sunset. In traditional folklore, not only do we find that it is at these times most forms of monstrous apparitions and otherworldly visitations appear, but that given their nature they have been traditionally elected as the most favorable for the performance of specific sorceries and maleficas.


The Luciferian Catholic could be said to draw their power from three sources; God, the Dead, and the Devil. As such the prayers for each open hour include one prayer for each.

Traditionally the prayers of the Trinities consist of 3 Hail Marys at Sunrise, to remind the faithful of the annunciation of the Archangel Gabriel to the Virgin Mary, and at Sunset, one third of a Rosary, that is one composed of five Mysteries. As such, we recommend Consecration to the Holy Mother at Sunrise, and the Rosarium Imperatrix Inferni at Sunset.

It is important that we also remember what St. Cyprian admonishes us of in the instructions attributed to him in the working book of Arthur Gauntlet:

“The Master must have firm faith And doubt not his work for he that Doubteth to obtain his petition Prayeth with his Mouth Not his heart.”


New Orisons for the Open Hours

For the Trinities (Sunrise and Sunset)

Prayer of the Open Hours of the Trinity

May the Holiest Trinity
Always accompany my steps,
And open friendly arms to me
In the hours of sorrow.
May the Eternal Father aid me,
And Jesus Bless me.
May the Spirit give me light
Against the Temptations of Hell
May I spend all of my existence
Always practicing good
And the Holiest Trinity
Guide me on Earth.
The Holy Trinity
Accompanies me my whole life,
Let it always keep me,
And have mercy upon my soul;
Oh Eternal Father aid me,
Oh Son bless me;
Oh Holy Spirit touch me
Protection, honor, and virtue;
Never let pride envy me,
Instead of evil let there be good
Holy Trinity
Accompany me always. Amen

Prayer for the Forgotten Dead

O merciful God, take pity on those souls who have no particular friends and intercessors to recommend them to Thee, who, either through the negligence of those who are alive, or through length of time are forgotten
by their friends and by all. Spare them, O Lord, and remember Thine own mercy, when others forget to appeal to it. Let not the souls which Thou hast created be parted from thee, their Creator.

May the souls of all the departed,
through the mercy of God, rest in peace.

Amen

For Midday

Prayer of the Open Hour of Midday
Oh Virgin of the Holy Heavens,
Mother of our Redeemer,
Who, among women, holdest the palm,
Bring joy to my soul,
That moans filled with grief;
And come and place on my lips
Words of pure love.
In the name of the God of the worlds,
And also in the name of the Beloved Son,
Where the supreme goodness resides,
Always be praised
In this blessed hour. Amen.

Prayer for the Souls in Purgatory

O gentle Heart of Jesus, ever present in the Blessed Sacrament, ever consumed with burning love for the poor captive souls in Purgatory, have mercy on them. Be not severe in Your judgments, but let some drops of Your Precious Blood fall upon the devouring flames. And, Merciful Savior, send Your angels to conduct them to a place of refreshment, light and peace. Amen.

For Midnight

Prayer for the Open Hour of Midnight
Oh angel of my guard,
In this hour of terror,
Free me from terrible visions
Of the terrifying Devil;
Let God make my soul alert
From the dangers of temptation,
Away from me all bad dreams
And the oppressions of the heart.
Oh angel of my guard,
Ask the Virgin Mother on my behalf
To keep me from danger
While I live. Amen

Prayer for la Anima Sola

O languishing soul! The loneliest and most abandoned soul of Purgatory! I feel thy pain, I feel compassion upon hearing thy moaning and suffering, abandoned in this hard penitence, and I wish to relieve thy suffering and longing by offering thee all the good and decent works I may perform during my life, and all the pains I have endured, endure now and will endure in this life, so as thy faults may be paid to God and He may give thee His grace, and I hope that thou will do me the great help of requesting that His light clear my judgement so as I may follow His law, loving Him above all things and my fellow man like unto myself, so as in that way I may deserve His divine majesty and infinite mercy and salvation. Amen.

At Each Open Hour

The Prayer of the True Grimoire

ASTRACHIOS, ASAC, ASACRA, BEDRIMULAEL, SILAT, ARABONAS, IERAHLEM, IDEODOC, ARCHARZEL, ZOPHIEL, BLAUTEL, BARACATA, ADONAI, ELOHIM, EMAGRO, ABRAGATEH, SAMOEL, GEBURAHEL, CADATO, ERA, ELOHI, ACHSAH, EBMISHA, IMACHADEL, DANIEL, DAMA, ELAMOS, IZACHEL, BAEL, SCIRLIN; GENIU DOMOS!

O Lord God, Who art seated above the heavens and Who regardest the Abysses beneath, grant unto me Thy Grace I beesech Thee so that what I conceive in my mind, I may accomplish in my work: through Thee O God, the Sovereign Ruler of All, Who liveth and reigneth unto the Ages of Ages. Amen.


Commentary on the New Orisons

The Prayers of the Open Hours are sourced from O Grande livro de S. Cypriano ou thesouro do feitceiro as translated by José Leitão and are the inspiration behind this post. In his commentary to the book, José notes that given the place where these prayers are presented in the Book, that he believes they are meant to be practiced on a daily basis as so one may be spiritual fit and protected for the orisons and exorcisms that follow.

The Prayer for the Devil is from the Grimorium Verum, and is an interpretive reconstruction by Jake Stratton-Kent. Jake notes that this prayer is absolutely central to the system, intended to be recited multiple times a day in the lead up to the ritual conjurations. The times stated for these recitations are the open hours and are thus included here.

The Prayers for the Dead and Anima Sola The importance of these prayers is anchored in the traditional Roman Catholic eschatology that many of the Dead await the end times in Purgatory, stuck there until the remission of their sins or the second death of eternal damnation on the day of Judgement. Prayers said on the behalf of the souls in purgatory are a good work and show the virtue of caritas. The traditional prayer for anima sola contains an interesting clause and condition, that all the good works and prayers of the one praying it be given to the loneliest soul in Purgatory, thus essentially promising Anima Sola that you will take their place, but on the condition that once elevated that soul would extend prayers to God on your behalf. As we ask the saints to pray for us, now and in the hour of our death, so do we ask that of the rest of the Dead, whether in Heaven or in Purgatory.

For a deeper understanding of why this would be of benefit to a goetic sorcerer or Marian diabolist, we turn again to the Book of Saint Cyprian. Under the heading “Why God permits that the Devil torments His creatures” we find eleven reasons, the final is the most appropriate to this topic:

“So that these creatures may have their Purgatory in this world, and be confounded, seeing as from their evil so much good can be accomplished.” Occult Powers; the Book of St. Cyprian, the Sorcerer’s Treasure translated by José Leitão

These things together imply that prayers said on behalf of the Dead, whether known, forgotten or lone, preserve the soul of the sorcerer against the dangers their work exposes them to, because the very nature of their work, the conjuring and pacting with infernal spirits subjects them to the pains of Purgatory in this life. Thus irregardless of having given up their good works to the soul of another, they may still in good faith work towards their own salvation by the torments of the Devil.

St Lucia

Lucia was born in 283 to a noble family in the city of Siracusa, Sicily. Her father was a Roman, but he died when she was 5 years old. Her mother, Eutychia was of Greek origin. When Lucia’s mother became ill, she went on a pilgrimage with her mother, in 300, to Catania, to St. Agatha’s tomb to seek a cure for her.
Her mother was cured, and when Lucia saw this, she became a Christian, and took a vow of virginity, vowed her life to Christ, and gave away her dowry to the poor. Her mother, not aware of Lucy’s vow, offered her hand in marriage to a pagan young man. The groom became offended when Lucia turned him down, and took his case to Paschasius, the Governor of Siracusa, claiming Lucia was a witch. Paschasius tried to convince her to marry her groom, but she refused. Then he ordered her to be carried to a brothel, but she became so heavy that even oxen could not move her. Later she was tarred, put on the stake to be burned to death, her eyes were removed by the executioner, and she was stabbed with a dagger, yet she did not die. When the priest was called, she finally took her last breath. (Another legend says she plucked out her own eyes because a suitor admired them.)

Other than that, not much is known about her life. She believed in God and she died for her beliefs. In the 6th century, she was declared a saint, patroness of the blind and those with eye trouble.

Her name comes of the Latin word lux, which means light; therefore she is also remembered as a “bearer of light”. That is why her feast day was placed on December 13th, which at the time was the shortest day of the year. (With the change of calendars from the Julian to the Gregorian in 1582, several days were added, so that the solstice now occurs on December 21st or 22nd). Lucy the Lightbringer rules that longest night. It is considered an optimum time for magic spells, divination and spiritual activity. In Austria, Lucy’s Light is a folk name for second sight—psychic ability.

Was Lucy a martyr or a witch? We remember her as both, but in some folklore she is considered mostly a witch.

Her feast day is important during Advent but also popularly appears amongst several different folkloric accounts involving werewolves and witches. In Sweden the Santa Lucia’s night originated in an older tradition of Lussinata, the beginning of a 12 day period ending on Yule whose nights were haunted by the Lussi, a nocturnal demon or witch who would punish and snatch ill behaved children or disappear anyone caught outside on her nights. Likewise she was joined on these nights by the Lussiferda, a host of trolls, goblins and restless spirits who wandered about with her.

Her feast is one of the Ember days of the liturgical calendar, which according again to Honorius (or the anonymous author of the magical manual of attributed to this pope) makes her feast an apt time for the conjuring and binding of demons. In Christendom the Ember days are weeks set for fasting and prayer occurring seasonally. Given the prerequisite of devout prayer, confession, and fasting prior to conjuration that is called for in many of the grimoires there is little reason to wonder why these particular weeks would be chosen for the timing of such magical workings. The ritual tasks of the necromancer would not appear suspicious or out of place, given the context of the liturgical calendar and popular observances.

The other Ember days include one in the spring, typically beginning the first Sunday of Lent, one in the Summer after Pentecost, one after the Exaltation of the Cross in September and finally after St. Lucia’s feast. Another interesting appearance of the Ember days appears in the confession of the 17th century Livonian werewolf, Thiess of Kaltenbrun. Thiess, an octogenarian at the time of his confession and trials claimed that on three nights a year: Saint’s Lucy’s, Pentecost, and Saint John’s, that he and others he called the “Hounds of God” would become werewolves and descend into Hell to return with grain and livestock stolen by the Devil and his witches. When their battles were won the werewolves would ensure a bountiful harvest, but on the years where they suffered losses, it assured famine. Thiess’ account, along with the account of the Benandanti of Friuli (see Night Battles by Carlo Ginzburg) is believed to show a rare glimpse into an ancient agrarian cult that at on point was possibly common across central Europe, and preserved by a few in their observances on these now Christian holy days. For more on the connection between werewolves and witches in popular, and historical record, see the works of Claude Lecouteux, particularly Witches, Werewolves and Fairies: Shapeshifters and Astral Doubles in the Middle Ages.

Her patronage over sight and the eyes makes her an excellent saint to call upon in to aid in the ability to see the unseen, as well as the ability to heal diseases and afflictions of the eye, including that of the Evil Eye. Here we close with a novena to this blessed saint. Beginning on the night of December 4th on a clean space draped in white, ideally with a cross and icon of Saint Lucia, offer a white seven-day candle and frankincense alongside the orison we have included below along with the recipe for a psychic vision oil. This is a time to ask for her intercession and protection as well as to make magica materia, such as the Holy Vision oil, to be consecrated and blessed by the devotion of these nine nights of vigil held in her honor and by the power of her spirit descending upon it by the grace of the Holy Trinity and Queen of All-Saints, the Blessed Virgin. On the 8th night prepare a dough for a traditional sweet bread made for her night, to be baked and offered on the 9th and final night of her novena.

May the Lord and all his saints keep you in health and high spirits, and in this time of year when night predominates, may the fire your eyes burn bright and all the shades and horrors of winter be dispelled by the light and majesty of Saint Lucy!

Salve! Sancta virgo et martyr beatissimus, ora pro nobis.


Saint Lucia’s Holy Vision Oil

You will need:

  • Frankincense resin
  • Myrrh resin
  • Eyebright
  • Star Anise
  • Mugwort
  • Wormwood
  • 2 blue Evil Eye charms
  • Olive oil

Crush and macerate the Frankincense, Myrrh, and Eyebright in some olive oil. Place this in a glass container and pour in more oil, enough to cover the crushed mixture. Let this sit for the duration of the novena on the altar of Saint Lucia.

In a new container place a few pieces of Mugwort, Wormwood, Star Anise, Frankincense, Eyebright, Myrrh and two blue Evil Eye charms. Strain the oil from the first container into the new one with the whole herbs and resins. The result should be rich-colored oil with a fragrant scent with a few pieces of resin, root, and herb.

The Orison of St. Lucia

Oh Saint Lucia thou preferred to have thy eyes gouged and torn than deny thy faith.

Oh Saint Lucia the pain of having thy eyes torn was not greater than the one of denying Christ. And as an extraordinary miracle He gave thee new eyes, healthy and perfect, to reward thee for thy virtue and faith.

Protector from illnesses of the eyes I plead to thee to bless this oil, to grant the second sight and to protect from the Evil Eye, so as thou may protect my sight and heal the illness of my eyes.

Oh Saint Lucia protect the light of my eyes, so I may see the beauty of creation, the light of the Sun, the color of the flowers, the smiling of children. Protect also the eyes of my soul, of my faith, through which I can see my God and learn His teachings so as I may learn with thee and always refer to thee.

Saint Lucia protect my eyes and preserve my faith.

Saint Lucia protect my eyes and preserve my faith.

Saint Lucia give me light and discernment.

Saint Lucia give me light and discernment.

Saint Lucia pray for us.

Amen.

Here is a recipe for a traditional holiday bread for St Lucy’s Night:

St Lucia Saffron Buns

St Lucia by AzK // Shandi