Category Archives: Aromagick

The Osiris Myth and the Cosmic Balance: Unveiling the Hidden Symbolism

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Set’s Deception: The Betrayal of Osiris

The ancient Egyptian myth of Osiris offers a profound allegory that intertwines betrayal, sacrifice, and regeneration. According to the historian Plutarch, Set, the brother of Osiris, conspires with seventy-two accomplices to deceive him. Seth(Set) has a chest crafted to fit Osiris perfectly and, during a banquet, offers it as a prize to anyone who can fit inside. Despite many attempts, only Osiris succeeds. The moment he lies down in the chest, Set and his allies seal it shut and cast it into the Nile. The chest drifts across the sea until it reaches Byblos, where a tree grows around it, encasing Osiris’ body within its trunk.

When the king of Byblos has the tree cut down and made into a pillar for his palace, Osiris’ body remains trapped inside. Isis, his wife, eventually discovers this and retrieves him, but Set intervenes again. This time, he dismembers Osiris and scatters his body across Egypt. Isis manages to gather most of the pieces, except the phallus, which had been swallowed by a fish. Using her magic, she recreates the missing part.

A Symbol of Life: The Phallus and the Nile

The phallus, a powerful symbol of life, fertility, and regeneration, mirrors this life-giving force.

The act of Set discarding Osiris’ phallus into the Nile holds a deeper, symbolic meaning. The Nile is the lifeblood of Egypt, sustaining its people and nourishing the land. The phallus, a powerful symbol of life, fertility, and regeneration, mirrors this life-giving force. By throwing the phallus into the Nile, Set ensures that the river’s vitality will never cease, intertwining the power of procreation with the eternal flow of the Nile. 

This symbolic connection between the phallus, the river, and the preservation of life underscores the role of both Osiris and Set in maintaining the balance of cosmic forces. Together with Ra, their grandfather, the two brothers form a sacred triad. Osiris’ sacrifice in death, and Set’s exile for his betrayal, are necessary steps to sustain Ra’s strength and the continued flourishing of Egypt.

The Amduat and the Journey of Ra

The myth takes on even greater depth when examined alongside Egyptian funerary texts, such as the *Amduat*, which describes Ra’s nocturnal voyage through the underworld. During this journey, Osiris’ phallus is believed to help recharge Ra’s vitality, ensuring his rebirth at dawn. In this context, the dismemberment of Osiris is not merely a violent act but a sacred sacrifice that preserves the life force of both the gods and the land.

The Coffin as a Vessel of Immortality

Osiris’ first death, by drowning in the chest Set crafted, carries its symbolic weight.

In ancient Egyptian culture, a coffin was not just a final resting place but a vessel for immortality.

This framing offers an additional layer of complexity to the myth, suggesting that Osiris’ initial death was tied to the notion of eternal life. His later dismemberment may have been part of a deeper, spiritual transformation rather than a straightforward murder.

The question then arises: why did Set rely on subterfuge rather than simply killing Osiris outright? Some interpretations suggest that this was more than just a calculated murder—it was an initiation, perhaps even a dark ritual designed to transform Osiris into a figure of regeneration and rebirth.

Solve et Coagula: Destruction for the Sake of Creation

The concept of Solve et Coagula —the idea that dissolution is necessary for creation—perfectly encapsulates the myth of Osiris and Set.

The destruction of both brothers, in different ways, ensures the preservation of balance within the cosmos. Set’s betrayal and Osiris’ sacrifice serve to renew the power of Ra, the Nile, and the land of Egypt itself. Through this cycle of death, dismemberment, and regeneration, the strength of Egypt’s gods and its people is perpetually sustained.

 

 

Blue Lotus: Divine scent for transformation and rebirth

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Nymphaea nouchali, “Blue Lotus: Divine scent for transformation and rebirth”

Unlocking the Lunar Mysteries: Synchronizing with the Moon’s Energies

Transitioning into the active realm of natural mysteries, the moon’s synchronization with our world stands out prominently. Governed by the moon, water ebbs and flows with the lunar cycle. While many acknowledge the full moon’s influence, awareness of its impact extends beyond animals and women. By attuning to our bodies, all can harness the moon’s power. With our bodies composed of 75% water, lunar effects are profound. To harmonize with the moon, explore its four phases, each offering unique rituals and botanical essences. As the moon enters its final quarter today, seize the opportunity to synchronize with its celestial rhythm.

On the waxing moon, we stop for a moment to hold our breath and observe. Watching the transformation and growth of our new moon projects taking shape and direction.

On the full moon, we exhale, a long exhalation — anghana which means ‘to reduce’ or ‘to fast. 

We release all the ideas and plans we breathe in on the new moon. The importance of the long exhalation is to create more space and room on our next inhalation, for new ideas and new plans to enter on the next new moon. 

“Only when we have emptied ourselves can we take in a new breath” (T.K.V. Desikachar p.60)

Transformation and Rebirth under the Last Quarter Moon

At the waning moon, we pause and assess if there is anything more that needs to be released. It is the moment to let go of all the notions and intentions that we took in during the new moon, making room for fresh plans and ideas to come in during the upcoming new moon. 

Harnessing the Power of the Waning Moon: Embracing Ugra and the Blue Lotus

Ugra, holding a Blue Lotus the symbol for transformation, rebirth and knowledge

On the night of the waning moon, we meet with Ugra – “The hungry one”, “The fearful”, and “She who brings us to the shore” – the shores of realization and knowledge.

The final quarter of the waning moon brings with it the opportunity to make an offering to the “Hungry One” and request her to grant us what we truly desire. 

Ugra possesses a sacrificial sword, a skull cup, a flaying knife and a blue lotus.

“Blue Lotus: Divine scent for transformation and rebirth”

Blue Lotus by AI Bing

The captivating scent of the Blue Lotus is genuinely one of a kind. The ancient Egyptians and Hindus believed that such exquisite smells were signs of the divine’s presence and symbols of transformation and rebirth.

The scent of the Blue Lotus is so unique that it plays a major part in the theory that suggests that fragrances can shape our mental and emotional states. 

Psychoactive Effects

Some people are captivated by the idea that the Egyptian Blue Lotus may have psychoactive effects, personally, I’m not convinced. 

The Ancient Egyptians had a deep appreciation for beauty and fragrance. They believed that smelling pleasant was a way to connect with the divine or to be blessed by it. 

The Egyptians used only the fresh flowers of the Blue Lotus. They did not eat or drink the flowers, nor did they use them in their perfumes and very rarely in their remedies. When they did so, it was probably a symbolic gesture of the Blue Lotus association with resurrection and rebirth. 

The Egyptian God Ra 

The Blue Lotus, known as the Egyptian Blue Water Lily, embodies the divine scent for transformation and rebirth. It symbolized the birth and daily resurrection of the God Ra, and featured prominently in temples, sacred artefacts, and art, with depictions often portraying individuals inhaling its fragrant flowers.

Aromagick & the senses

Upon first inhalation, Blue Lotus evokes a sense of longing for both the past and future. As the aroma fills your senses, you will be filled with a sense of pure pleasure and appreciation for the physical world’s beauty. And with every breath, an overwhelming sense of euphoria begins to take hold – comforting us like a hug from the Goddess herself.

Ugra & Kali 

Ugra represents the darker form of Kali, hence her name, Ugra “The Terrible”, “The Formidable” or ‘Enchantress of Terrifying Form’. 

The primary difference between Kali and Ugra is their colours. Ugra is typically black while Kali is depicted in blue.

When Shiva asked Kali for the gift of knowledge, he embraced the hunger for knowledge that pervades the vast conscious universe. It is the same hunger that drives us to create art, music and life. The hunger that ignites in our hearts the passion to study and learn science, medicine, alchemy, philosophy and magic.

 

Yogini Magic

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Yogini Magic

The Sorcery, Enchantment, And Witchcraft of The Divine Feminine

By Gregory Peters

ISBN: 9781618697257

U.S. Price $24.95

When I heard about the release of Yogini Magic by Gregory Peters, I was filled with excitement and anticipation. As I was already in the process of writing my book Aromagick, I knew that Yogini Magic would provide valuable insights into the Kalas and shed light on the more enigmatic aspect of the Yoginis. My understanding of the Kalas/Yoginis was based on classical texts and Kenneth Grant’s theories on “Lunar Perfume,” as well as my own practical and intuitive experiences through meditation, dreams, and heightened sense of smell. When I finally received a copy of Yogini Magic, I was deeply immersed in my own “Kala Magic” and didn’t want any outside influences to interfere with my experiences. Thus, I decided to postpone reading it until after completing Aromagick. In the meantime, I placed Yogini Magic on my altar alongside my collection of perfumes dedicated to the Kalas I was currently working with. This allowed me to continue writing about my encounters without interruption.

It was only after reaching out to Ugraprabha that I decided to seek Gregory’s thoughts on her. My past encounters with Yoginis have shown that when you are ready, one of them will find a way to connect with you. Nityaklinna, for instance, appeared in my dreams for months before I mustered the courage to engage with her and learn from her wisdom and sorcery. Once I opened the ‘gate’ and reached out to her, other yoginis quickly followed suit (at times, it felt like a flood of them entering through the gate, which can be quite overwhelming…)

Upon meeting Ugra, I was struck by a sense of familiarity. But when I tried to connect with her sister, Ugraprabha, I was disappointed to find that we did not share the same connection. Despite my efforts to gather information about her, I came up empty-handed (perhaps due to searching in the wrong places). At times, it seemed as if she was annoyed with me for reasons unknown and other times, I felt frustrated that there was something right in front of me that I couldn’t see. In light of this, I have decided to turn to Gregory Peters’ Yogini Magic for insights on her.

As I flipped through the book, it was clear that this was a must-read for me as there were countless useful insights within its pages. In the first section, Yogini Magic delves into the origins and development of Yogini worship and lineage. With his simple and approachable writing, Gregory introduces us to The Sahaja Matrikas and explains in easy-to-understand terms the concept of Who are the Yoginis – something I had struggled with for a long time and am still learning. Chapter 4 offers practical meditation techniques and pranayama for daily use, followed by an exploration of sound sorcery in Chapter 5. Then, in Chapter 7, we are introduced to the powerful tools and energies of the Yogini stones and how to utilize them. I was particularly drawn to this concept and have already started collecting some stones myself.

In the second half of the book, we are guided through the practical use of various techniques such as sigils, day magic, and working with dreams. We also learn about opening the Yogini circle and how to approach The Crossroad in our magical practice. Each chapter offers valuable insights and leads us on a personal journey of initiation into the magic of the Yoginis.

Personally, chapter 16 and the author’s depictions of the Yoginis had a profound impact on my understanding and practice. The vivid descriptions and personal gnosis brought about by both left a lasting impression, greatly transforming my relationship with these mystical beings.

Gregory Peters’ portrayal of Ugraprabha provided the final motivation for me to complete Aromagick. In my quest for knowledge on Ugraprabha, I felt as though I was overlooking a crucial element that was right in front of me.

Gregory wrote about her “Sometimes she appears with the head of a fox…” 

For me, an initiate of the Fox Magic cult, this single sentence offers a complex understanding of the intricacies and mysteries surrounding the sorcery of the Fox, Yogini, and Lalita’s never-ending game.

Ugraprabha, an AI image inspired by Gregory Peters’ vision

Ugraprabha, an AI image inspired by Gregory Peters’ vision

Diti J Morgan is the Author of Aromagick: A Scentual Guide to The Kalas And The 8 Colours of Magick  

Aromagick: A Scentual Guide to The Kalas & The 8 Colours of Magick

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Aromagick: Unveiling the Kalas and the 8 Colors of Magick

Aromagick offers genuine insights into the mysteries of the Tantrik “kalas”, something often referenced by other esoteric authors such as the AMOOKOS mages, Kenneth Grant et al. The fruit of a lot of experimentation and personal insight, this ought to be a welcome addition to the library of any mystoi, magician, or yogin, indeed anyone with an interest in the most direct of our senses and how these may be enlisted in the work of deep magick. The author also offers a second scentual sequence explicating the eight-colour system made famous in chaos magick. It is perhaps no surprise that the UK chaos magick scene grew out of, or developed pari passu with an interest in aromatics, real essential oils and incense. We recommend this for all mind explorers, especially those with a good nose for a mystery. 

 

 

In creating Aromagick,  Diti J. Morgan has crafted a beautiful and inspiring book about the use of botanical essences in magic of many kinds. Her deep knowledge and experience of the properties of plants lays brilliantly combined with her equally deep knowledge and experience of Hindu Tantra, Western Esoterics, Mythology, and Folklore, and contemporary Neo-Paganism and Magic. She provides a rich cornucopia of spells and recipes, poetry, imagery, and lore to guide us through the seasons of the year and the many forms of magic that we can attempt at any time. A great deal of research and creativity has gone into this book, and I found much in it to surprise and delight me. I recommend this substantial and remarkable book for deep and enjoyable study and preservation in one’s reference library. 
Peter J Carroll. Stokastikos. Southwest England, 2023.
 

“Aromagick: A Scentual Guide to the Kalas and the Eight Colors of Magic”,  is a tantalizing book which wraps Egyptian and Hindu myth, ritual, and magic around a core of expert aromatherapy and plant magic to create a complete system of magic powered by interpenetrating cycles of time.  Just as the cycles of moon and sun weave together to form a calendar, so does this book twist together many strands of magic to form an eternal braid.  In part one, we learn about the kalas, and ritual baths for every phase of the moon.  With each phase, we deep-dive into a ritual bath.  Deep and loving attention is played to the spirits of the plants on which the baths rely; each is a master class in plant and perfume magic.  In my opinion, just the bath rituals alone would easily be worth the “ticket price” for this book, but there is so much more!  Nearly every chapter is bursting with poetry, essays, and juicy magical tidbits.  

In part two, we expand our circle, now focusing on the eight witch’s sabbats of the wheel of the year and their relationship to the eight colours of chaos magic.  Here too, Diti’s depth of knowledge and joy in practice shine through.  Each sabbat has a ritual bath, as well as additional material that extends, contextualizes, and tantalizes.  I received the manuscript shortly before the autumn equinox, so that is where I started.  The chapter opens with the powerful gnostic poem “Thunder, Perfect Mind” from the Nag Hammadi manuscripts, continues with an invocation of the Egyptian fertility goddess Ipet, moves on to a short essay about the magical virtues of the colour blue, and its relation to the season, and then provides an essay by noted scholar of Egyptian magic (and Diti’s husband) Mogg Morgan about Ma’at, the Egyptian deification of Divine Balance.  The chapter concludes, as each does, with an amazing dreamy bath recipe – this one centred on blue lotus, chamomile, jasmine, frankincense, and bergamot.  Just listing the ingredients is enough to make me swoon at their intoxicating fragrance!  All of that is just one chapter of this fascinating book!  I can’t wait to continue working with it throughout the year. 
Sara L Mastros author of The Sorcery of Solomon: A Guide to The 44 Planetary Pentecals of The Magician King

 

Diti is an Aromatherapist, a magician/witch/priestess/dragon
and none of the above. She is an Artisan Perfumer of the Jitterybug kind. When she has time she hangs out at the Apophis Club and studies at the Fox Magic Mystery School. She also makes great apple cakes.

 

Scroll down for the full interview with Diti J Morgan

Can you introduce yourself and say a little about what you do, your aims and objectives with your writing?

I am Diti J Morgan, an aromatherapist with almost 27 years of experience. I learned that when I blend certain essential oils with a meditative and ritualistic mindset, something special and magical happens. Those who walk the magical path will discover that they have this challenge, to share their vision of the mysteries, instead of accepting what is already given. My challenge is to reveal the scentual path of Aromagik.

If you haven’t already, can you say a little more about your family background, ie past and current – ie are you married, have children, work – people like a little bit of personal stuff if you ok to share.

I feel extremely privileged and blessed to be sharing my life with a very special person. We explore together, which is perhaps one of the secrets of a magical life.

Do you call yourself an aromatherapist/witch/magician? –  if so what does this mean to you? And is it important?

I never liked using titles as I feel they are restrictive.

I go by Diti, which is a nickname for Judith or Yehudit in Hebrew. I was given this name (Diti) when I was a baby of three months. In Jewish culture, and more so in Kabbalah, a person’s name has a lot of meaning and influence. Judith was a lovely Jewish widow, who left the city that was under attack by pretending to join the enemy and predicted to Holofernes that he would be victorious. She entered his tent, where she cut off his head while he was in a drunken slumber and took it in a bag to Bethulia. The Jews then overcame the Assyrians who were leaderless. 

The greater the quality of the name, the more positive its influence is believed to be on the person’s life. According to Kabbalah, the letters that form a name connect the physical and spiritual worlds, not only in how the name is written but also in how it is perceived and recited. As a result, a name acts as a “channel” that transmits energy, whether positive or negative and serves as a bridge between a person’s physical and metaphysical worlds. In Hebrew, the name Yehudit contains within it the letters of God
– י ה ו י

A few years ago, when studying and exploring the path of the Kaula-Naths I was very excited to learn some more about the name Diti. In the excellent book, The Myths and Gods of India, the author Alain Danielou writes a short entry about the legend of the Maruts:

A Legend of the Maruts 

“In the Ramayana (1.46), the Maruts spring forth from an unborn son of Diti, the mother of the antigods. 

The mother of the antigods was in great distress. Vishnu had destroyed her two sons, Golden-Eye (Hiranyaksa) and Golden-Fleece (Hiranya-kasipu). In her desire for revenge, Diti, with womanly patience and cleverness, endeavoured to please her husband Vision (Kasyapa) and obtain from him a son who would destroy Indra, himself a son of Kasyapa.

Vision would not cooperate directly, but he advised Diti to perform the son-giving (pumsavana) penance. As the penance approached its completion, Indra felt anxious. He descended upon the earth and began to serve Diti like a disciple. Should she succumb to pride but for one instant this would give him a chance to frustrate her aim. For a long time, Diti was cautious in her austerities, but one day, at sunset, she fell asleep. Indra took advantage of this. Entering the womb of Diti, he tore the fetus into forty-nine fragments with his thunderbolt. These fragments became the Maruts. Indra made them guardians of the chalice of Soma.”

Judith or Diti, you may call me either, but I know for sure that both of my names are my “paths” that convey energy, good or bad, and connect my material and spiritual realms.

Mandrake has published your book – can you say a little about it?

The book Aromagick merges magical thinking and practice with my love for scents, aromatics, and perfumes. In the opening section, you can explore the fragrances and scents of the lunar journey through the Kalas. 

Kala means part, perhaps also a “lunar perfume or flower”. These mysterious but extremely important principles, derived from esoteric Hinduism, were related to the cosmic tides of the moon, those that ebb and flow during a lunar month. 

Following several years of studying the esoteric cycle of the lunar divinities, the Kalas, I gained a fresh perspective and understanding of these enigmatic deities. Each lunar day is said to have its unique magical quality represented by a Kala and a specific fragrance. In Aromagick, you can explore the lunar-Kala cycle’s two distinct sequences, namely the light and dark cycles, and discover the fragrances and perfumes that correspond to each of them.

In the second part of the book, I deal with the Eight Witches Sabbaths of the Ritual Year and how they resonate with the Eight Magics and the corresponding colours and scented essences.

Is the journey in your book for everyone or only for the expert or indeed aimed at the beginner?

Everyone can benefit from Aromagick. It provides a great introduction to essential oils, the moon cycle, the Kala sequences, and the Eight Sabbaths for beginners. For advanced magicians and witches, Aromagick offers new and deeper insights into familiar subjects. Additionally, advanced Tantrics and Naths can discover a fresh perspective on the Kala system.

 

 

Octarine Magick, Baphomet & Winter Solstice

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Twice a year, on the winter and summer solstice, a very unique portal reveals itself. Through this opening, we are given the opportunity to explore both the chill, yet still spirit of tranquillity and the effervescent radiance of brightness. The deep, indigo night sky of the winter solstice is reminiscent of Saturn, Lord of Time. There is something special about its seemingly timeless journey; almost as though time actually has stopped. The winter solstice marks the occasion when the Earth’s axis reaches its highest angle away from the Sun. In the Northern Hemisphere, this is where we observe the least amount of sunlight, leading to a day that’s shorter than any other of the year and a night that’s longer. This day mirrors the symbolic death and rebirth of the Sun— with daylight hours beginning to grow again afterwards. 

Octarine is the so-called Colour of Magic or King Colour, only perceivable by magicians and cats. According to Discworld texts (see Terry Pratchett’s The Colour of Magic), it is a combination of fluorescent greenish yellow and purple, mixing all primary colours, and serves as a representation of imagination.

The Octarine power lies within us, kindling the spark of the magician self in our inner being. When this flame is lit, we become familiar with various god forms, such as Baphomet, which can be summoned to inspire our magical creativity. 

The essence of Baphomet restores the balance of our universe.

I see Baphomet as a symbol of equilibrium between all living things. This consciousness allows us to recognize and embrace the connection between humans, mammals, reptiles, fish, angels and demons, heaven and earth. It also encourages us to accept the innate cycle of life and death, plus the concept of

eternity. Light and dark, left and right; these are all balanced by Baphomet’s equanimity. I found it easier to identify with Baphomet consciousness when I think of it as a model for a unique and original thought, a primal idea of balance. This concept once initiated, will ignite the flames of a passionate heart and open a clear passage for communication with our higher selves. 

Using Baphomet perfume oil on the Winter Solstice or Kapalini’s nights will help us surrender and let go of old attachments that bind us and prevent us from moving forward.

Check out AROMAGICK  for more information about the magical ingredients of Baphomet perfume oil. The Winter Solstice coincides with Nitya-Nitya night this year, ‘She who is timeless, the immortal goddess’. I will put an additional rare fragrance into the mix, to embody the essence of Nitya-Nitya.

 

 

 

 

 

 

The Hierophant

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Crowley’s Thoth Tarot offers a much richer layer of meanings and symbolism than usual. His underlying messages convey his ideas and beliefs, making the deck an intriguing source for contemplation. Before analyzing the symbolism of this card, we’ll only consider it from a Crowlian perspective — namely, my own. To get a better grasp of the Hierophant, let’s first look at what it signifies. The hierophant is a top religious figure like the Pope, or the chief Rabbi, whose job was to be a conductor, a channel, funnel, or mediator between the gods and the people. In this particular card, focusing only on the hidden symbolism, the hierophant is the representation of the goddess Nuit.

Nuit is the embodiment of infinite space and also the mother of all stars — for it’s known that “Every man and every woman is a star”(Liber AL, chapter 1, verse 3). With this in mind, she is where each star returns. Additionally, she is also the divine law which must be given to those who follow the hierophant. “Let the woman be girt with a sword before me” (Liber AL, chapter 3, verse 11) At the front of the card, before the hierophant, we can see the woman girt with a sword. The Book of Thoth speaks of the ‘Scarlet Woman’ as an emblem of the new era; she stands for a transformation away from her traditional image as a housewife or accessory to her male partner, instead embracing her identity while searching for autonomy and equality.

“The woman is the priestess; in her reposes the mystery. She is the mother, brooding yet tender; the lover, at once passionate and aloof; the wife, revered and cherished. She is the witch woman.” (Freedom is a Two-edged Sword, Jack Parsons) The deeper we look into the hidden symbolism and meaning of this mysterious woman, the clearer it becomes that she can be Nuit herself, guarding the divine law. The law is simple and clear and the hierophant’s job is to pass it to their congregation:

“Do what thou wilt shall be the whole of the Law”
“Love is the law, love under will”
Or in our words:
“Love and do what you will.”
“The symbolism of the Wand is peculiar” – Solve et Coagula (Aleister Crowley, The Book of Thoth). Crowley describes the three interlaced rings of the wand, as a “representative of the three Aeons of Isis, Osiris and Horus”. However, on a closer look, we see the hierophant holding the wand with its three rings aspiring upward, in his right hand (solve). As a Setian/Typhonian, I couldn’t help the thought that the three interlaced rings would be much more comfortable in the right hand of destruction (solve) as a representative of Set, Osiris & Ra.
Set and Osiris are both Ra’s grandsons and make a sacred triad. Both brothers have to sacrifice themselves for the continuation of Ra — of life — Osiris being killed by his brother Set, and Set killing his brother and becoming the ‘outcast’ God. Demonstrating the cycle of life through destruction and creation is continued with the symbolism of the hierophant’s left hand. His left hand (coagula) points downward in the Shamak mudra hand position. I must admit that this never occurred to me before, but once I became aware of it, I could not un-see it.
The Shamak mudra, also called the kidney mudra, is the perfect hand position to deliver the message of Solve et Coagula (destruction and creation). At the start, I had difficulty understanding how the Shamak mudra was linked with Solve et Coagula and its role in occult symbology in particular for the hierophant and his wand.

Shamak mudra

Coagulation means the action or process of a liquid, especially blood, changing to a solid or semi-solid state (OED). The main function of the kidneys is to cleanse the blood of toxins and transform the waste into urine. The hierophant’s right hand in the Shamak mudra, suggests that before we can coagulate, we must be cleansed and purified of all toxins. Only then can we coagulate into our new and transformed selves.
“The Throne of the Hierophant is surrounded by elephants, which are of the nature of Taurus; and he is actually seated upon a bull.” (Aleister Crowley, The Book of Thoth). At first sight, the card seems to resonate with the symbolism of the zodiac sign Taurus, which is an earth sign. The element of earth is represented in this card as the Bull/Kerub and symbolizes the earth element at its most balanced and strong. If we look at the symbolism of the bull from the Setian perspective, it takes us back to the prehistoric ‘cattle cult’, which is probably one of the world’s oldest. Egyptian male deities often have a bull representation. Set is most notably known for the ‘Bull of Ombos’. This bull cult likely evolved out of the Cattle cult, which was centred around the Heavenly Cow/Hathor, who symbolizes the feminine aspect of this tradition.
The bull is associated with male fertility and strength, as seen in energy, stamina, and endurance. Worshipped in antiquity, it is also linked to the zodiac sign Taurus, which is associated with spring in the agricultural calendar as a symbol of renewal, prosperity, and abundance. However, this powerful creature can be equally connected to hard-headedness, ferocity and brutality — all the qualities of a deity — where it would accept a sacrificial offering as an act of reverence. It is easy to believe that religious reverence for the bull’s cult has been forgotten in modern times, yet our practices today have still taken on a new form – the dairy and meat industry.

Cave paintings from the Tassili n’Ajjer mountains (photo courtesy of wiki commons wikimedia.org)

Just to remind you, a hierophant is a person who brings religious congregants into the presence of that which is deemed holy. As such, a hierophant interprets sacred mysteries and arcane principles. In this card, the hierophant symbolizes the link to the secret of the rhythm of time and the ancient practice of the worship of the bull.
The secrets of the Timelords are encoded in the divine law which is guarded by Nuit/Nwt and delivered by the hierophant.
– From Aromagick by Diti J Morgan, 2023

Purple Magick – Mayday/Beltane

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These sea snail shells were excavated from Roman sites near Tyre in Lebanon. The creatures inside were crushed and boiled in a salt solution to produce the famous ‘Tyrian Purple’. It took 10,000 snails to produce just 1.4 grams of dye, making it very valuable and it became the preserve of Emperors, hence its alternative name, ‘imperial purple’. (Pitt Rivers Museum, Various collections)

Mayday/Beltane falls midway between the spring equinox and the summer solstice in the northern hemisphere. The rite of spring has probably been celebrated since time immemorial. In the Western world, in Europe in particular, May 1st will be celebrated by dancing around the Maypole which symbolizes phallic energy. The Maypole is decorated with flowers that represent the buds of fertility and sexual energy. 

Beltane is a significant festival in Gaelic culture, alongside Samhain, Imbolc, and Lughnasadh. It was traditionally celebrated throughout Ireland, Scotland, and the Isle of Man. The festival featured special bonfires that were believed to have protective powers. People and their livestock would walk around or between these bonfires and sometimes leap over the flames or embers. All household fires were extinguished and then re-lit from the Bealtaine bonfire. 

So what has the colour purple got to do with Beltane and Mayday?

I’ve always loved the colour purple. It’s a unique colour that combines the stability of blue and the passion of red. It’s inspiring to me because it encourages me to reveal my innermost thoughts and feelings. When I think of purple, I’m reminded of how it stimulates my imagination and encourages my creativity. It’s a colour that promotes spiritual growth and intuition, which is something that’s important to me. At the same time, purple also promotes understanding and acceptance. It reminds me that there are so many great unknowns in the world that are waiting to be explored. But even as I explore those unknowns, purple keeps me grounded and reminds me to stay focused on what’s truly important in life.

“4. The deep violet is episcopal. It combines 2 and 3, a bishop being the manifested through the principle of blood or animal life.” (Column XV, King’s Ladder, The Qabalah of Aleister Crowley)

In other words, the colour purple is the bishop of colours, it combines the red of blood and the blue of the sky. Red symbolises blood, fire, love, passion, warmth, lust and sexuality. Blue represents the sky, freedom, intuition, imagination, inspiration, depth, sensitivity and the infinite horizon of the open spaces. And most of all, abundance and balance. When blending the two, purple is created, which allows us to explore and experiment with a range of complicated emotions at once and gives us the freedom to be inspired by sexuality, passion, lust and imagination.

“The colour violet, generally speaking, signifies a vibration which is at the same time spiritual and erotic; i.e. it is the most intense of the vibrations alike on the planes of Nephesch and Neschamah…” (Column XV, The Zodical Attributions: The Qabalah of Aleister Crowley) 

The wickedest man in the world, the Beast 666, Count von Zonaref and Alastair McGregor were some of the aliases Crowley used to go by, but every now and then he used the title “The Purple Priest”. The colour purple is used to designate a specific position in the church, such as Bishop or senior Bishop, and by using the title The Purple Priest, Crowley is hinting at his specific position in his church (of Thelema). 

Crowley uses the colour purple as an erotic-spiritual motif to convey the esoteric message in the rituals and worship of Thelema. 

For example, in Liber Al – The Book of the Law, paragraph 61, we can see how Crowley uses the colour purple in his writings:

“But to love me is better than all things: if under the night stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the Serpent flame therein, thou shalt come a little to lie in my bosom. For one kiss wilt thou then be willing to give all, but whoso gives one particle of dust shall lose all in that hour. Ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour & pride; but always in the love of me, and so shall ye come to my joy. I charge you earnestly to come before me in a single robe and covered with a rich headdress. I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me!”

By using metaphors such as pale or purple, the author might be hinting at the physiology of the lingam. “Pale” suggests a flaccid lingam, and “veiled” could be the stage just before the lingam is fully erect, also it might suggest an uncircumcised lingam. “Purple” suggests its “voluptuous” erection. There are several veins and arteries that carry blood to and from the spongy erectile tissue in the penis. Veins may look larger than usual during and immediately following an erection. The appearance of prominent veins indicates healthy blood flow and gives the lingam a “purple hue. 

Next, the colour purple is used to describe “she” who is “all pleasure and purple,” and here the purple is used as a metaphor for the yoni —  the purple pleasure…  

By using those metaphors, the purple priest emphasises the intensity and depth of the spiritual and erotic vibration in religious-like practices of carnal pleasures. The second half of the sentence – “and drunkenness of the innermost sense,” hints at the ecstatic heights of the orgasm that awaits in the palace (Liber Al 1:51). The Palace is another metaphor for the yoni – see Mogg Morgan’s Aleister Crowley & Thelemic Magick page 39.

In his Hymn to Pan we can see the “purple motif” again:

“…Dip the purple of passionate prayer

In the crimson shrine, the scarlet snare,

The soul that startles in eyes of blue

To watch thy wantonness weeping through…”

There is something very special at this time of the year, the ancient earth dragon, Kundalini, is now fully awakened. The air is fragrant with the sweet heady aromas of many colourful blossoms. Insects, animals and humans alike walk or crawl out of their burrows, rub their eyes, stretch their limbs and start dancing a sensual mating dance. It’s the season to celebrate desire, lust, fertility, or in other words, nature’s tantric celebration. 

This is the season of Pan, the “All-devourer, all-begetter”. There is something very salacious about dancing around a Maypole. And by leaping over the Beltane fires, we awaken the most ancient magick of all, the passion for the union of body and spirit — “a vibration which is at the same time spiritual and erotic”.

This is the perfect time to wear the K-23 perfume oil which will connect you to the spirit of Pan and his passionate lust for earth and life. Then, go outside and do the Jitterbug. 

The term jitterbug is used to refer to different swing dances, such as the jive and the lindy hop. It comes from slang used in the early twentieth century to describe alcoholics. The term became associated with swing dancers because, like the jitters of alcoholics, they were seen to be out of control.

K-23 perfume oil

As discussed earlier in the book, the properties of water allow us spiritual cleansing, where immersion in a ritual bath is always desirable and recommended before magical activity. To connect with the purple magic frequency and awaken the energies of the Kundalini serpent I recommend my special purple bath ritual which is specifically designed to raise our sexual and magnetic powers and to synchronise ourselves with potential or existing partners. Partners can share their bath in the spirit of a purple magick ritual for play, however, here at the Morgan Witches’ headquarters, we prefer to have our ritual baths separately (usually one after the other) and by doing so, each of us has the time to relax and meditate. It takes 15 minutes for our body to reach a general relaxation that allows the blend of oils to work its magick on our consciousness.

Prepare your bathroom as you would any other ritual space, you can have a ‘purple altar’ if you have the room for it, but remember that the altar is the bath, and the water is the vessel which conducts the transformation of the offering which in this case is in the oils and you. 

When using the Purple Magick Perfume Oil you can add about 10-15 drops to a tablespoon of sea salt, Himalaya salt or Epsom salts and add it to the bath water. Each of the essential oils suggested here can be used on its own or in combination with one of the other essential oils which are recommended in this chapter. However, mixing and blending essential oils is a form of art and technique that need to be learned and mastered. You can use the recipe at the end of the chapter as a guideline for making your own bath blends.

Make sure that the water is hot enough for you to relax in them for 15 minutes.

Get in the water and lie comfortably, close your eyes, take a few deep breaths and listen to the mantra or music of your choice.

I find that the Kirtan Kriya (Sa Ta Na Ma) mantra is most suitable to listen to in the purple bath ritual. 

You can find it here.

If you want to experience the purple magick in its full power I recommend the Great Purple Hoo-Ha meditation while in the bath. The Kirtan Kriya mantra will amplify the experience. 

The Great Purple Hoo-Ha Meditation

This meditation is based on a technique described in Phillip H. Farber’s book The Great Purple Hoo-Ha. Philip H. Farber is a writer, hypnotist, NLP trainer, ritualist, and consciousness explorer. He is best known for his book on ritual magick, Future Ritual: Magick for the 21st Century and as the creator of Meta-Magick, a system of practice combining elements of magick, NLP, hypnosis, and more.

Sit in a comfortable position with your spine upright (if you are in the bath, just make yourself comfortable and relax in the water).

Close your eyes.

Imagine a circle around you, with a diameter just slightly greater than your outstretched arms, with you at the exact centre.

Inhale, filling your lungs completely, from bottom to top. 

As you inhale, allow your attention to expand and fill the circle around you with purple. 

Exhale, and as you do so place your attention to a tiny spot within the centre of your chest.

Continue to practice like this, filling the circle with every inhalation, contracting down to a single point in the middle of your chest.

When your circle is full of purple, inhale and expand your attention to fill the entire room with purple. 

Then, when you exhale, contract it down to a single point in the centre of your chest. 

Once the room is full of purple, on the next inhalation expand your attention to fill the largest area you can conceive: the city, the county, the state, the world or even the solar system and the whole universe, with the colour purple. As large as you can manage. 

And again, when you exhale, contract your attention down to a single point in the middle of your chest. 

When you are ready, open your eyes and return to your regular breathing.

Thank yourself, the water and the oils, climb out of the bath, dry yourself and get dressed (or not) and carry on with your Purple Magick celebrations.

Purple Magick Perfume Oil

Image created with the collaboration of the Craiyon AI and Photoshop.

The first essential oil that comes to mind concerning Purple Magick, as Scott Cunningham put it “downtrodden Patchouli”.

Even now, most people still associate its sweet musky and earthy aroma with the ‘Hippy’ culture of the 60s & 70s. 

So what has Patchouli got to do with Purple Magick?

Patchouli Pogostemon cablin

Patchouli is a bushy herb about a metre high with a sturdy, hairy stem and large, fragrant, furry leaves and white-purple flowers.  It is native to Southeast Asia. Once harvested, the patchouli leaves are left to ferment in the shade and then dried for three days. The fermentation process apparently improves the quality of the oil, which is extracted using steam distillation.

In the 19th century, cashmere shawls and bed linen were imported from India to Europe. To keep the delicate fabrics free of moths, they were packed with patchouli leaves, which were used throughout the East as an insect repellent. These Patchouli-scented shawls and linen became a must-have item for well-to-do and fashionable women of the time. It didn’t take long for the Patchouli fragrance to be associated with wealth and indulgence.

The earthy sweet aroma of the plant soon became a trend with many European manufacturers of fabrics and furniture which started to infuse their goods with the scent of Patchouli. It is almost unavoidable to thus visualise and smell the luxurious, heady, musky, scented bedrooms of 19th-century ladies. The richness of the scent has been associated as an aphrodisiac for centuries, the earthy-musky notes make us feel secure, relaxed and open up to our own sexuality. The smell of the bed linen and the furniture infused with Patchouli oil was evocative and sensuous, and the link between Patchouli and sensuality has never been forgotten from our collective memories of those 19th-century bedrooms.

So next time you watch a period drama or read a novel about this period, and you want to intensify your experience of the novel/drama, make sure you have a bottle of Patchouli at hand so you can smell it during the bedrooms scenes or whenever a cashmere shawl appears.

The sweet and heady scent of the Patchouli blends perfectly with the exotic fragrance of  Ylang-Ylang. On its own, I find Ylang-Ylang a bit overpowering and far too sweet, but the earthiness of Patchouli seems to anchor the sweetness of the Cananaga odorata and turn it into a somewhat lighter and mysterious exotic fragrance. 

Ylang-Ylang Cananaga odorata

Ylang-Ylang is a tall tropical tree with large, tender, sweet fragrant yellow flowers. It is native to Southeast Asia. Its essential oil is extracted by water or steam distillation from freshly picked flowers. There are 5 grades of distilled essential oil, with Ylang-Ylang extra as the top grade.

The sweet, exotic-balsamic scent of Ylang-Ylang will balance and calm an overactive mind or any over-emotional state or feelings. In Indonesia, its fragrant flowers have long been associated with aphrodisiacs. To promote a relaxed and sensual atmosphere, fresh Ylang-Ylang flowers are harvested and spread on the newly wedded couple’s bed. 

Both Ylang-Ylang and Vetiver are under the planetary influence of Venus, the goddess of love, beauty and sensuality. Together they combine two of her most precious elements, the stability of the earth represented by Vetiver and the fluidity of water represented by Ylang-Ylang. On the emotional, physiological and magical level, these two oils blended together act as the psychic lubricant of body and mind. Once the harmony between these two Venusian oils has been established we can introduce Jasmine, the “King of flowers” to the formula (Cunningham: 1997). Jasmine is known for its qualities as a sexual tonic and aphrodisiac. The intensely rich, warm and sensual, sweet floral scent, has a direct effect on our emotions and can produce a feeling of optimism, confidence and euphoria. Its association with the moon will add a silvery reflection to a sensuous magical rite, where there is a union of lovers. Its elemental characteristics of both fire and water will intensify the sacred sexual union with a magical oomph of flowing passion.

To balance out the richness of the sweet and heady aroma of the blend I added a few drops of Bergamot. The fresh and fruity, citrusy scent of the oil, is just sharp enough to break the nearly overwhelming sweetness of the heady blend. 

Bergamot Citrus bergamia

This small tree, about 4.5 metres high with smooth oval leaves, and small round fruit,  ripens from green to yellow, similar to orange in appearance but smaller. Native to tropical Asia. Extensively cultivated in southern Italy, Sicily and the Ivory Coast. Essential oil extraction is by cold expression of the fruit’s rind.

Safety data: Certain furocoumarins, notably bergapten, have been found to be phototoxic on human skin; that is, they cause sensitisation and skin pigmentation when exposed to direct sunlight. 

The scent of Bergamot resembles that of orange but with more floral and zesty underlying characteristics that add a spicy edge to it. Bergamot possesses magical qualities that can alleviate nervous tension and physical stress, acting like a wand by lifting, shifting, releasing, and dispersing these feelings. Bringing peace and happiness and creating a space allows both body and mind to rest and relax. The lightness and uplifting touch that Bergamot adds to the blend, accentuates each of the other fragrances and mixes them together into a bewitching sensual perfume which will work both ways on its wearer and their partner.

Purple Magick bath recipe: 

In a small bowl, mix 1 tablespoon of sea salt, Himalaya salt or Epsom salt,

1 drop of Patchouli

1 drop Ylang Ylang

2 drops of Jasmine

3 drops of Bergamot

For your safety, I recommend using the following recipe for a night-time bath due to the sensual nature of purple magick and the potential risks associated with Bergamot essential oil. 

It’s important to note that the Purple Magic Perfume Oil is safe to use as it contains bergapten-free essential oil.

***

Purple Magick – Mayday/Beltane is an extract from my soon-to-be-published book Aromagick – A Scentual Journey Through The Ritual Year.

For any inquiries about the Aromagick perfume oils series, please contact Mandrake at https://mandrake.uk.net/contact/

Have a fabulous Purple Magick season

Diti J Morgan

 

 

 

 

Overcoming Apep

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Part of my day job is reading and editing books, recently I was preparing the ebook edition of Seth & The Two Ways (Morgan 2019). Reading Appendix 2 – Book(s) of Overthrowing Apep (Bremner Rhind Papyrus 3), a papyrus found in Thebes (in Upper Egypt), probably from the tomb of a priest from the Ptolemaic period, filled with the most powerful and hostile of curses. To get the editing job done, I had to read the nine books in one go. Working on these texts I noticed a strange feeling creeping over me. As I read the first two books, I felt upset and unsettled, as if the disturbing words of the text caught me off guard and were now literally directed toward me. By the time I got to book three, the heavy feeling of despair changed to something else, difficult to describe. By books three and four, I could feel a surge of energy shooting up and down my spine and I could sense a powerful circle forming around me. When I started book five, The Book of Knowing The Creation Of Ra And Of Overthrowing Apep, I could almost see the circle of power enclosing me, on all sides. I felt protected and at the same time strong and ready, but for what?

By the time I finished reading book six, I had an insight into the nature of cursing and the importance of the god Seth in Egyptian Cosmology and its pantheons.

The ninth book vibrates the victorious rhythms of mission accomplished, the priest ferried through the most horrendous and atrocious curses, his spirit never failing, his heart never broken, his body fully charged with the primaeval power of the ancient serpent that vibrates with the secrets of creation. He is one with the Dark Lord, with the Red God, with the Black power of the North, he is ready to take on the ancient worm.

By the time I finished reading the ninth book, I felt powerful, strong, determined, and mighty. I was ready to slay a dragon.

Most of the curses and “grimoires” we are familiar with are working on a very specific psychological level – earthy and primal, to intimidate and bully a person, in the most extreme and influential ways, to make them believe they are cursed. As we know, this power is indisputable and when a person believes in something, it can be nearly impossible to argue with them or to change their minds.

This type of cursing is directed straight to the emotional centre, resonating with the lower and earthly vibrations to cause fear and upheaval in the lives of the ‘victim’. On the other hand, the person who does the cursing is as much trapped in the emotional realm of aggression and intimidation as the target is. 

In order to curse an awesome and primaeval power such as Apep, the priest who conducted the ritual, needed to be as strong and as powerful as Apep, probably stronger. 

I have come to believe that the Book(s) of Overthrowing Apep was meant to be read and performed as one ritual without a break. Like many other Egyptian texts, the Bremner Rhind Papyrus 3 is a text that takes us on a journey of becoming. The priest or priests build up their mental and physical resilience by vibrating those hostile words, channelling the power and assimilating them into themselves, transforming those nine books of curses into a powerful and mighty weapon of protection and strength. 

I mentioned above how these texts were probably found in the tomb of a priest. They were included in the funeral rites and preparation for the underworld or night journey. Whichever way one looks at it, one can’t avoid the awareness that Apep is eternal, bornless and cannot be killed. This realisation could cause a psychological battle in the mind of the priest, leading to doubts, despair and resentment of his beliefs, and losing their ability to perform their roles properly in the temple. By turning the tables and learning the secrets powers of the curse, the priest acquires a tool of power, channelling the powers of the cursed one onto himself, freeing himself from the mundane state of existence, transforming and attuning his mind into the cosmic rhythm of the eternal.

Being equipped with such a papyrus, with such a powerful curse, in the tomb on your final journey, would be like the ultimate insurance policy against the immense forces of Apep the eternal, to protect his “soul” (Ba, Ka, Akh) on the final journey.

The Names Of Apep Which Shall Have No Existence – Book nine is like a repetitive mantra to be chanted and written on papyrus and to be burned in the fire. In the mantra, the name of Apep is repeated twenty-nine times! Each repetition is written with one of his terrible and horrific powerful characteristics, for instance – (21) Apep Kher Amam (Apep, The Fallen, The Devourer) (25) Apep Kher Kenemmti (Apep, The Fallen, The Dark One) (28) Apep Kher Sekhem-her (Apep, The Fallen, The Potent of Glance). Ostensibly it looks as if the priest is chanting and writing a very fierce curse. From my personal experience with mantra chantings, I can say that the more you repeat the same word,  vowel or seed mantra, the more one can actually feel the energy gathering, charging and vibrating around and within you. You are becoming one with the rhythm, like the physical vessel of the mantra vibrations. The repetition of Apep’s name is the way in which the priest channels and charges the power into himself. 

According to the instructions on the Abydos Temple walls, the daily temple ritual was performed three times a day.  Based on information from Temple Ritual at Abydos by Rosalie David (2016), before entering the temple, the priests had to purify themselves in the water basins, the sacred lake or any other convenient pure water source. Weapons must be left outside the temple and only then can they approach the shrine door. 

They open that door while saying: “I remove the finger of Seth from the Eye of Horus” step into the shrine and look at the God, saying whatever comes into their mind as a greeting. Perhaps something like this: “Be not unaware of me (Ra), If you know me, I will know you”. They

move into the shrine and stand before the altar and clean away any debris, tidy the place, lighted the fire and anointed all the deity’s statues and figurines with the daily perfume and made an offering of food etc saying: “Hetep di nesew asir neb djedu neter Aa neb Abdu” Which was the standard offering formula in Egyptian rites and can be adapted to any deity. Once all this was done, the priest positioned himself in front of the offering table and started to read the Book(s) of Overthrowing Apep, building up the energy to the triumphant crescendo of the chanting the words of book nine – The Names Of Apep Which Shall Have No Existence, finishing the rite by throwing the papyrus into the purifying flames of the temple fire. 

One can almost see the rite taking place, almost feel the vibrations of the chants resonating within the temple.  Now imagine how would it feels to visit that temple when the ritual of Overthrowing Apep has been performed a myriad times, since the Middle Kingdom when its existence was first recorded. For the uninitiated and the laymen, the temples in which this rite has been regularly performed must have been the most forbidding and eerie of places, haunted by wild-eyed priests. For the cult and its initiates, this was a place of power, a place to immerse yourself and to be charged with the endless baraka of the eternal one.

The Sethian myth is established on the sacred triad: Ra, Seth & Apophis, none could exist without the others. It is the battle-dance of creation, one dies, another must kill and one must shine.  

 The complete version of the Books of Overthrowing Apep (The Mother of all Curses) is reproduced in Mogg Morgan’s Seth & The Two Ways

Seth & The Two Ways
Ways of seeing the demon god of Egypt
Mogg Morgan
Format: Softcover/illustrated/many in colour.
ISBN: 9781906958831
£18/US$26
Subjects: Ancient Egypt/Egyptian Magick

Click HERE for Seth & The Two Ways / UK / £18

Click HERE for Seth & The Two Ways / USA and Worldwide / US$26

 

New moon Bath ritual

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The New Moon brings with it another cycle of new beginnings and rebirth. A fresh start and time to focus our intentions, ideas and dreams into creative manifestation. 

The Amrita kala and Kameswari correspond with the essence of the Clary Sage.  As its name suggests, Clary is the oil of clarity, clear thinking and clear visions.  Using Clary sage on the new moon will direct the Amrita kala and Kameswari’s essence our way. Few drops in the ritual bath will help us to become open to changes, new ideas and new perceptions, clear our mind and make space for new visions and dreams.

Clary Sage 

Clary Sage essential oil, is mainly used for menstrual complaints, childbirth and can help in releasing female sexual dysfunction (frigidity). Clary sage is a general nerve tonic and like the garden sage, it cools inflammation and is especially useful for throat and respiratory infections.

It has a calming effect on the mind and it is known to induce euphoria.

Clary sage has a relaxing effect on the body and mind, encouraging sleep and vivid dreams.

Salvia Sclarea

Salvia Sclarea

The ritual

Prepare your oil blend in a small bowl, 1 tablespoon of sea salt and about 6-10 drops of Clary Sage oil.

When your bath is full, add the blend into the bath and make the figure 8 with your hand in the water while focusing on your intentions and prayers, offer yourself (by getting into the water) to the spirit of the oil. Once you’re in the bath, let your body relax into the water. Close your eyes, take a few deep breaths inhaling the scent of the oil and listen to your guided meditation: 

Chandra (Moon) gayatri mantra:

om kshira-putraya vidmahe

amrita-tattvaya dhimahi

tanno chandra prachodayat

 

I bow down to Lord Chandra holder of the lotus. 

Who shines in the brilliant color of gold. 

May Lord Chandra illuminate my intellect

and shed light on my path. 

*I recommend recording the meditation beforehand, so you can listen to it while you are bathing. I make a playlist that lasts about 25-30 minutes, starting with about 7-10 minutes of some relaxing music, then guided meditation for about 10 minutes, followed with 10 minutes of more relaxing music. When the music stops, it’s your queue to get out of the ritual bath.

  • When a bath is not an option, you can inhale the oil while listening to the mantra/meditation. Once the mantra is over, utter license to depart (say thanks and put the Clary sage bottle away).                                   ***Excessive inhalation of the Clary sage oil might cause headaches!