Teufelskunst is slowly returning from the darkness of its winter cave, where most time was dedicated to the creation of new artwork and crafting of baneful incense, blackthorn crowns (sold out) and cursing sigil discs (available again in autumn). Thanks to everyone that made use of the opportunity to purchase and leave feedback for these items!
The first months of the year were also spent processing herbal harvest as well as sorting seeds and filling the next seed boxes. There will be 6 larges boxes again, as well as 4 black flower themed boxes. Accepting e-mail reservations now.
Further work in the making: new sigil talismans and incense blends for Walpurgisnacht and Beltane celebration. Expect updates on these in April. A few new mandrake plants and art are also planned to be available again in spring.
Lastly, a special item is in the making: a commissioned black alder goddess pentacle – the design for which has been keeping me busy for the past days. I look forward to sharing more about this work with you soon.
With the arrival of autumn and in view of the last warm weekend for this year, I am delighted to share some seasonal musings and the most recent shop news with you.
As I am typing, my hands smell of fragrant cempasuchil flower… the day before though they were still sticky from the self gathered pine resin. Both are ingredients in incense blends individually dedicated to the season’s various feast days.
“End of Summer”
Samhain means “end of summer”. The Gaelic festival marked the end of the harvest season and the beginning of winter. Today it is celebrated on the night between October 31st – November 1st. It is also associated with St. Martin’s day, November 11th. Some also connect it with the midpoint between the autumn equinox and the winter solstice (or the nearest full moon), when the ecliptic longitude of the Sun reaches 225 degrees.
Samain is also the name of the Celtic god of death, who from this point on ruled over the land, while the goddess of vegetation was forced to decent into darkness until the coming spring. Her parting is accompanied by the honk of the geese leaving for the South. Any herb harvested after this point would be considered harmful, save for the grey mugwort. During Samhain the doors to the spirit-/ underworld opened, and the spirits that would enter, were not always friendly. In some tales, spirits of darkness and chaos (such as the Irish Fomorians and the Crom Cruach) would be given human sacrifices.
Rural people’s survival depended on the harvest. The fear of loosing the harvest, fierce autumn storms, the long nights etc. was real. It was essential to secure the harvest and protect the home, barn and family. It was custom to cleanse and protect the home by burning herbs. Herbs associated with protection and healing, as well as the opening of the gates to the spirit world, are hence part of my Samhain incense.
From the need to protect oneself may also have sprung the latter-day custom of placing candles in hollowed out objects. Readily available were turnips or pumpkins, then turned into figurative lanterns sporting demonic grimaces. Similar to the scarecrow, the lantern was to ward of the ‘evil’ and at the same time its flame lit up the long nights. This “light in the dark” is embodied by the amber, fossilized tree resin. Amber is called Bernstein in German, from Low German börnen, meaning “to burn”. The Greeks knew it as ḗlektron, from ēléktōr, meaning “shining sun”.
Samhain also marks the time when deciduous trees have shed most of their leaves. The leaves fall to the ground, decay and nurture the cycle of life. The wood keeps men warm, the bark heals. The evergreen conifers deliver in addition aromatic resins with cleansing and healing properties. An important part in this incense is thus the rosy red resin gathered from pine trees in my area, as well as fragrant juniper wood and needles from my own garden.
When burnt, the blend develops a strong white smoke and is best used outdoors or in a well ventilated area. If used indoors, air the room and then enjoy the scent, which will last for days.
Contains: amber, juniper needles and bark, mugwort, oak bark, pine and fir resin, rosemary, sage, thyme, vervain
Use: Use this incense blend for cleansing, healing, protection and communication with the spirits. Its fragrant ingredients evoke in particular the spirits of the wild/ sylvan realm and may aid in re-connecting with the spiritual world of the forests and wilderness. It can also be used on the “Totensonntag“, for contacting one’s ancestors and for protection from “Wiedergänger” (revenants).
“Day of the Dead”
The pagan festivities surrounding Samhain have been substituted by Christian feast days throughout a large part of the Western world. Folkloric customs are a part of marketing schemes. From the pagan Samhain to the Christian All Saints day, the modern world celebrates “Halloween” with plastic skulls, led pumpkins and dressing up as corpses. Everyone can be a zombie for one day and night and feel more alive than the rest of the year. Halloween gives a good example for cultural appropriation gone wild, every year a little more. But I blame none. Because it is part of human nature, both to adopt other traditions as well as to defend one’s own culture and rituals.
One of these traditions that have been sinking into the Western world and heavily influence our aesthetics, is the Mexican Dia de los Muertos. As the festival in Mexico grows bigger and becomes more impressive every year, so grows the fascination with it outside of Mexico. Just like the cult of Santissima Muerte grows in numbers both in and outside Mexico. Death worship is real and prospering. It is nothing extraordinary.
All over the world people venerate their ancestors and spirits of death, with altars at home, at their graves or in temples or chapels dedicated to them. And often there are special festivals dedicated to the veneration of the dead. In some countries these celebrations fall in the months of July and August, such as the Japanese Obon or the Argentinian feast for San la Muerte. In other countries they center around the days and nights spanning from All Hallow’s Eve (October 31st) to All Saints (November 1st) and All Souls Day (November 2nd).
A funny exception is Germany, where it is custom to visit and adorn the graves of family members on the Totensonntag (the “Sunday of the Dead”). It falls on the last Sunday before the first Advent (usually at end of November) and, though of Protestant origin, is a protected holiday in all of Germany. And death is no funny affair in Germany, as the day is meant to be spent in silence, e.g. it is forbidden to dance or play loud music in public.
So, for me “Halloween” is not the time to commemorate my ancestors. But it is still a special time of the year, during which I am free to explore and find light in other traditions.
In Mexico the celebration starts on All Hallow’s Eve, when children make altars for the angelitos (the souls of dead children). November 1st is referred to as Día de los Inocentes (“Day of the Innocents”) or Día de los Angelitos (“Day of the Little Angels”), which is when the souls of dead children are honored. On November 2nd, the actual Dia de los Muertos, the graves of dead family members are visited. The graves are adorned with cempasuchil flowers, the flowers of the dead. Between the orange sea of flowers, candles are lit and Muertos (the bread of the dead) and sugar skulls are placed as offerings, along with favorite food, beverages, photos etc. The dead are greeted and welcomed back to the world of the living for one day and night. Dancing and intoxication are welcome and encouraged.
This way of approaching the dead is very different from the official German custom. Since a few years I have joined in the tradition of baking bread of the dead and incorporating some of the Mexican elements in my own worship practice. I can tell it kept me busy! This year I am forced to cut down a bit. I hence created this incense blend for the day of the dead, with favorite ingredients and my own Calavera design.
This incense blend is foremost dedicated to the Mexican tradition of venerating the ancestors, but may also work in the contexts of European ancestor veneration, as it simply pleases and honors the beloved dead. Alternative incense blends for these occasions can be found in my shop.
Contains: cempasuchil (marigold) flower petals, dark copal, myrrh, palo santo wood, patchouli, red rose, rosemary, tobacco, yauthli, yerba santa
Use: celebrating the day(s) of the dead and honoring the beloved dead
As I am typing this, the candle has already extinguished and there are nearly as many tiny air bubbles in the glass of water as dots on the ink drawing in the background.
My little fall equinox altar is made of tokens gathered during the past days. It also features a small glass of self-made hawthorn liqueur. The hawthorn goddess was addressed for empowerment at a time when I am down with flu and need to recharge both physically as well as spiritually.
The drawing is one of three drawings I did last week. It is the second in the small series and titled “Pathfinder”, since the shape reminded me of a creature equipped with plenty of sensors, which seems to be pushing forward against an icy storm. The third drawing is now in the possession of The Witching Veil, together with the autumn mandrake root depicted on it.
The incense burnt was the Black sacra from Luban Frankincense Supplier. It has a deeper, somewhat richer aroma than the green and white frankincense from Oman, and fits just perfectly for the season.
With the passing of the Fall Equinox, Samhain is just around the corner. I will hence begin preparing my presentation for this year’s Samhain Celebration in Gotha, which I am attending for the second time in a row.
The latest addition to the shop will be new autumn mandrake roots, which will go up for sale in the evening. Please also take a look at the new listings in the Sigilla Magica category.
Last but not least I thank all of you, who ordered my Dog Days incense. I have but one jar each left. The coming days I will work on new batches of Samhain incense, as well as restocking incense for Qayin and Lilith.
This special incense blend has been nearly as long in the making as the work on this new website and web shop. Me and a dear friend, spent the past 3 months on building and bringing this baby to you. We have been testing, we have been despairing, we have been trying again and working hard to make everything work. All the invisible background work, that is noticed only when it is not done…
And yet it all serves one purpose: making available to you in a more convenient way my occult art, which you have been knowing me for since the past 9 years and which thus far could only be ordered via e-mail. It is thus with great relief and joy that this new website launches.
I invite you thus to visit the blog and shop. You will find all the old blog posts are there. And you will find new, easily accessible shop categories. By registering an account you can add items of your choice to your personal shopping cart. Or add all your favorite creations to the wishlist and then select those you wish to purchase. Checkout is easy and fast with PayPal.
Some of the categories are still empty or have only one single item listed. This will change during the coming weeks. For now the focus has been on incense creations, the mandrake project and a new category entitled “Sigilla Magica”. In the next post I will say more about this. For now lets focus on my most recent creation: the ‘Dog Days’ incense.
As the name suggests, the incense is inspired by the “dog days” – the long hot days of summer. It is made mainly from baneful herbs gathered from my own garden and surroundings. The black sacra frankincense from Oman lends the blend a deep resinous, almost medicinal aroma. This incense blend is in a way, a true “fuck off” blend and an answer to other people’s negativity. It does not smell nice or pleasant, rather bitter – like a bitter medicine. Yet it has something addictive about it; think of the smell of on a fresh oil painting or the scent in an artist’s atelier.
Btw. the incense blend can be used during any time of the year, not only during the actual dog days. The rare herbs contained therein carry baneful as well as empowering properties, and can be applied in various contexts, e.g. also for referencing the first dead in ritual. It is thus an incense for Abel and the able.
Available now – I made ca. 1,5 liter. When it’s sold out it will not be available again until the coming year.
Teufelskunst contributes to the Samhain Celebration on November 4th, in Gotha (Germany). Teufelskunst provides the central part of the visual concept in the form of the “Samhain harvest” seal, which is featured on various merchandise articles. Teufelskunst also provides the incense of the night. A sample of the blend comes with each of the 100 merchandise kits. Included in this special offering is also a journal, the “Samhain Herald” featuring my essay about Samhain and the Wild Hunt, paying special attention to the European and Germanic traditions associated with the darkest time of the year.
Support: Soth Arts
Soth Arts created unique qliphotic rosaries for the night, eight of which are adorned with our blacksmith’s Teufelskunst bronze amulet. The rosaries are made of ebony and black wooden beads. Besides this will also be available seven rosaries with sawn-out twin-serpents as well as one rosary with a black Calvary cross pendant:
Date: November 4th
Location: The Londoner – English Pub, Gotha
Entrance: 6 pm
Begin: 8 pm
For the past weeks (and with interruption due to sickness), I have been working meticulously on the set-up for ritually blessing this year’s harvest. Of course it is not possible to pile up all the herbs and seeds gathered over the year. So instead I created a new, dynamic working sigil, which can be adopted and rearranged for different needs. In my own ritual the sigil is constructed from different plant parts and seeds, each corresponding with one of the four elements and esoteric symbolism. I.e. the sickles are made out of fennel stalks and vervain herb. For the stang in the center was used a thorn-apple stalk with pods and thornapple leaf and seed for the triangle symbolizing the spirit housed within the green. Of course you could use other herbs, real sickles, or simply trace the lines in the soil.
My offerings given to the spirits included self-gathered pine tree resin, Samhain protection incense, four beeswax candles, water and rum. The operation can be performed in silent contemplation or you call upon specific crossroad spirits and deities of your tradition. When done, all parts of the sigil can be gathered and employed to different sorcerous ends. Important is, if the ritual is dedicated to a certain spirit or deity you should stick with it.
Now I mentioned this was a dynamic sigil. As you can see in the above picture, the ritual aimed at blessing objects (in this case my seed boxes), which are placed inside the blades of the four sickles. A different ritual setting would consist of placing links to the four elements inside the sickles, e.g. offerings corresponding to each or your main altar tools. The point is, that you can construct and arrange the set-up in different ways suiting your needs. Now here are a few suggestions how to go about it:
Recently someone pointed out that the placement of the four elements inside my sigil was “wrong”. He was reasoning from the viewpoint of Western Mystery Tradition / Tarot. Well, as you can see there are different versions that all can be worked with. It is entirely up to you if you want to employ a tradition-specific succession and which you chose. Important is, if you do, that you contemplate and know why you chose one option over another.
Btw. I am looking forward to use the earth-bound altar again. It was altogether a very powerful experience employing sorcerous herbs and soil in this way.
PS: Please remember, I will process any new orders by the 2nd week of November. Until then I am preparing for my stall and exhibition at the Samhain Celebration on November 4th in Gotha (Germany).
This is a basic incense blend that you can use in daily or weekly offerings on the altar dedicated to the ancestral, beloved and the mighty dead. It consists of equal amounts of myrrh, wormwood and white sandalwood. This blend can easily be adjusted for different purposes, e.g. for “talking” to or “appeasing” the souls of the deceased. Fitting herbs for modifying this blend can be ordered along with it. (see below)
Contains: fresh myrrh resin, white sandalwood, self-harvested wormwood
Available options and pricing:
50 ml violet glass jar – 13,90 Euro (recommended for test use)
100 ml violet glass jar – 19,80 Euro (recommended for regular use)
250 ml violet glass jar – 47,40 Euro (recommended for frequent use)
60 ml brown glass jar – 13,90 Euro (for those, who prefer amber/brown glass jars)
120 ml brown glass jar – 19,80 Euro (for those, who prefer amber/brown glass jars)
Oneiromantic incense of the Dead
This blend is designed specifically for contacting the dead in dream and receiving advice about the future. It contains the same ingredients as the veneration incense of the dead and is enhanced with soporific and oneirogenic ingredients, e.g. sandarac resin, mugwort, jasmine and brugmansia flowers, privet flowers and white rose buds. The blend should be burned an hour prior to sleep, in a calm surrounding. It is meant to help the practitioner find a calm state of mind and enter a deep and restful sleep, which is the premise for experiencing sustained and long dream sequences. The same blend can be used for ritually recalling these dreams. It is helpful to use a photograph and other personal links to the dead, whose presence is sought in dream. These links can be placed for example beside the bed or under the pillow.
Safety advice: Please do not leave burning coals unobserved! Don’t burn incense if you feel too tired to pay attention. Instead simply smell on the jar before sleep and burn the incense, when you are well rested and want to revisit the dream experience.
Contains: brugmansia and jasmine flores, fresh myrrh resin, privet flowers*, sandarac resin, self-harvested mugwort and wormwood, silver frankincense, white sandalwood, white rose buds
This list is far from complete, but gives an idea to which end certain resins and herbal agents can be employed in connection with the dead. The blends presented above are meant as starters for exploring the vast and increasingly complex field of “necromancy”.