This incense blend is dedicated to seasonal feast day of Mabon, September feast days and the Autumn equinox in particular. It is part of the Teufelskunst “wheel of the year” incense series and is dedicated to the second of the harvest festivals (the first being Lughnasadh and the third being Samhain). It is all about the rituals of autumn, for example the celebration of the Autumn Equinox and blot rituals / harvest blessing and sacrificial rituals. It smells earthy, warm and sweet, but also resinous. It unifies dark and light aspects. It contains aromatic and warming ingredients, such as cinnamon, coriander, nutmeg, precious saffron, storax bark and vetiver root. The resins in this fiery blend are powerful protective agents, such as dragon’s blood, dark copal and pine resin. Sweet myrrh, oakmoss and sticky labdanum in turn revere the scents of autumn and bind the herbs. Fragrant herbs such as mugwort and mullein complete this special composition. Lastly, freshly gathered nettle is included as a reference to the goddesses of spinning and weaving, but also enhances the protective qualities of this magical Mabon blend.
The sigil adorning the blend has been desgined especially for Mabon (read more in my next post).
I made new designs for them, especially for the qliphotic blends. Step by step I am also re-doing the feast day sigils. It’s a pile of work, but ultimately it will be easier to simply print and fill these than cleansing, labeling and packing up glass jars, which also always meant more packing waste. Also, the production of the silver foil labels wasn’t particularly environmental friendly either. So…
These are meant to be smelled and burnt.
I may still do special editions in glass jars every once in a blue moon. I have in fact been gifted a big pile of small miron violet glass jars…
But for now, it’s paper bags! How do you like them?
It has been a cold, mostly rainy and busy start into 2019, but suddenly spring is here! And what I had started a year ago with the – somewhat random – introduction of the “Blessing Seal of Spring”, has now evolved, and sees a new manifestation with the completion of my “Spring Blessing” incense!
As temperatures rose to 17 °C today and the sun warmed up the city unhindered, I could feel the excitement and eagerness in the air and with the birds around our place. So I am happy to present you this new incense blend!
This brand-new Teufelskunst creation is dedicated all to the rituals of spring, including the celebration of the Vernal Equinox, Easter, the Roman Veneralia and leading up to Beltane. It smells pleasantly sweet and spicy, thanks to fragrant and traditionally spring related ingredients, such as clary sage, dammar, lemon grass, myrtle, violets and sweetgrass. In addition, yellow flowering primrose and amber resin evoke the sun and fire. The return of the vegetation, and pollinators along with it, is honored with precious bee propolis, which adds a warm and earthy aroma. For fertility spells and referencing the very essence of Venus, the blend contains further aromatic apple peels from our own apple tree. Water mint and willow both connect this blend to the element water, evoking Batrachian and ophidian currents.
The old Irish Beltaine is derived from common Celtic *belo-te(p)niâ, meaning “bright fire”. Fire is often part of spring and May Day celebrations, e.g. for cleansing (burning) the old and making way for the new or as a primitive reference to the return of the sun.
Uses: love & fertility spells, blessing rituals, luck, prosperity, dream, veneration of beloved spirits
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
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.
I am delighted to share with you pictures of the second batch of the Thagirion incense, which is now back in store. The formula has been updated, containing passion flower in addition to the ingredients discussed earlier. This is the perfect blend to use on the upcoming annular solar eclipse of February 26th, 2017. Too late to order? Don’t worry, you will get a second chance on August 21st, 2017 with a total solar eclipse occurring over the Western hemisphere, which will be partly visible also in Western Europe.
Finished the first week of January, moon first quarter: the long awaited second batch of Adramelech incense is here. It is so far my most eclectic and also most tedious incense blend in the making. Deep yet aerial, fiery yet also fresh, repulsive yet also strangely attracting – an incense both for the living and the dead.
The incense includes some rare herbs and complex resins such as elemi, opoponax, guggul and galbanum. The spiritual and magical links to the deity Adramelech have been discussed before. This time I will highlight the ingredients that compose this kaleidoscope of fragrant herbs, resins and woods. This is part II. (read part I)
Adramelech Incense, January 2017
Keywords: Adramelech (name of qliphotic ruler), Samael (name of qlipha, meaning “poison of god” or “blindness of god”), Shaarimoth (name of infernal habitation, meaning “gates of death”)
Associations: mercury, cunning, eloquence, wit, seduction, trickery, disobedience to God, intoxication, oneiromancy, necromancy, knowledge about poisons
Flowers in the valley of the shadow of death…
The sweet scent of the lily of the valley (Convallaria majalis) tells of spring and the returning of life, yet the plant often adorns graves and is deadly poisonous. As yet another mercurial herb with venific properties it perfectly represents the darker aspects of the planetary influence corresponding with this qlipha. Whether it was this or another “lily of the valley”, we do not know, but legend tells that a flower by such name grew where the tears of Eve fell, when she was banished from Eden. It is also told, the serpent that tempted Eve to taste the fruit from the tree of knowledge of good and evil, was either Lilith or Samael in disguise. For disobeying god, man was sentenced to a life of labor and eventually die, only to be granted eternal life after death if… well, you know the story. In the Christian faith the lily features also as a symbol for the second coming of Christ and thus the resurrection of the dead at the day of judgment. From seduction, to sin, to the bitter truth, to the tears that followed and lastly the flower that grew from them; the lily of the valley is an essential part of this incense.
Shed snakeskin is added herein as an animalic link to the qlipha’s ophidian manifestations. The serpent is also a totem guarding the astral gates to the realm of the dead. I was given shed skins from a red-tailed boa (Boa constrictor) and carpet python (Morelia spilota). The owner of the snakes noted the python is quick and populates trees, whilst the boa resides in the field and is altogether a bit slower. I recommend looking up both species and reading about them. I will share here just one bit I came across and found interesting in this context. The boa features in Mesoamerican myth: it was believed the serpent was sent by the gods (which is expressed in its German name “Abgottschlange”) as an omen of impending doom. It was also believed the boa would hide in the manioc fields and impregnate unwitting women, to spawn a new serpentine breed. This is similar to the esoteric lore about the serpent Samael impregnating Eve, who then gave birth to Qayin. Shed snake skin has a fascinating, transparent, paper-like texture. It crackles when crushed and is surprisingly tear-proof. The color of these skins is a ghostly grayish white to pale golden-red and partly iridescent. When burnt it smells like burnt skin or nails, but this is covered by the aroma of the resinous and herbal ingredients.
Protector at the threshold…
Lavender (Lavandula angustifolia) is one of those herbs, that covers unpleasant odors, including the stench of decay. More conventional applications include the use of lavender oil in relaxing baths and for a calm sleep. Lavender may ease nervous tensions and help focus the mind. In magic it is also thought to aid in contacting spirits, it is used for cleansing and for helping the dead find rest. The flowers are also added to dream pillows. Personally I have found lavender to be a potent messenger between the realm of the living and the dead, especially in dream, thereby being protective of as well as guiding the dreamer. This would be a proof of its association with the planetary influence of Mercury and deities such as Hermes, and particularly Hermes chthonios. This blend contains French blue as well as intensely fragrant white lavender from our garden.
The mirror gates of death…
The daffodil aka narcissus is a bright spring flower with an intoxicating scent. In Greek myth however it features as a flower of death. Persephone was lured by the pale fragrant flowers and they would be the last thing she reached for, before Hades abducted her to the underworld. The banks of the river Styx are described as being covered with daffodils. The flower is named after the youth Narcissus, who committed suicide, after he saw his own reflection in the water. Narcissus was blessed with otherworldly beauty and adored by girls and boys. At the same time he was cursed, as he only was to live long if he would never recognize himself (“si se non noverit“). Obsessed with his own beauty and aloofness he drove one of his admirers into suicide. The young man’s death was revenged by the gods. Nemesis caused Narcissus to see his own reflection in the water and he fell in love with it. Longing for his own reflection he drowns. Instead of his corpse is found a flowering daffodil. The daffodil is hence also a symbol of seduction, unfulfilled longing and obsession with one’s ego, which is popularly known as narcissism..
Another aspect addressed in the story of Narcissus is the delusive nature of the mirror’s surface. In one version of the legend a leaf falls into the water and distorts the reflection of his image, perceived as so ugly by Narcissus that he commits suicide. The mirror here is more than a deceptive surface, it becomes a gate or a trap through which Narcissus enters death. I have mentioned the connections between this qlipha and reflective surfaces as are found in the poisonous white-silvery metal mercury, which is liquid at room temperature and extremely volatile. Early uses of mercury include the making of divinatory mirror bowls, which were found in elite Mayan tombs. Today it is employed in liquid mirror telescopes. I cannot include real mercury within this incense blend. As a simple visual substitute and eye candy I use silver-colored Frankincense.
The tears that open the heavens and hells…
Galbanum (Ferula galbaniflua) is the semi-liquid resin derived from a species of giant fennel (not to be confused with the common fennel). The resin has a bitter, green scent and is of a sticky, honey-like consistence. It is one of the ingredients used in the incense of the tabernacle (Ex. 30:34) and features in Agrippa’s spirit suffumigation. It was sacred to Ancient Egyptians, used for divination, contacting celestial spirits as well as communing with the dead. It has strong oneiric properties and is great to burn prior to sleep and dream work. I was looking for a resin complimenting the deep green scent and dark mercurial nature of this blend. Galbanum is a perfect match. Only its sticky-fluid consistence can be a little tricky: I heat it prior to use, then pour the hot liquid into the bowl with my blend and then (wearing rubber gloves) start kneading and kneading…
Elemi (Canarium luzonicum) has similar properties as galbanum but comes along more aerial and lofty, with its intense dill-like scent and fresh coniferous undertones. It also has a sticky consistence and, like galbanum, is somewhat difficult to blend with other herbs and resins. I hence store elemi in the freezer, then crush it for as long as it remains brittle and try to blend it as fast as possible with the rest. The elemi then binds with the other ingredients and forms clusters, which I then knead through, over and over. To prevent the sticky mass from gluing unto my hands I use a plant oil or alcohol, which act as a natural solvents.
This process can take hours and is one of the reasons why this blend is a little more arduous to produce then other incense I offer. But the result is worth it, for when burnt, this blend can boost your awareness and elevate your perception in a quite extraordinary way. It is rather strong and intense in its pure form and hence can be blended with other resins and basic ingredients for a more moderate effect.
Opoponax is also known as sweet myrrh and bisabol myrrh. The resin is typically orange-brown to red in color and has an intense aroma, which can actually be a little sickening. Its scent, when burnt, is sweeter, somewhat animalic and less bitter than that of myrrh. Opoponax is traditionally used to cleanse, protect against negative or parasitic influences and to improve intuition. It cleanses and strengthens a wounded aura, helps fine tuning the senses and inspires creative work. Harold Roth notes that it is especially useful against negative thoughts. The resin used in this blend comes from trees in the Commiphora genus. Opoponax is an alternative spelling for opopanax, from Anglo-Norman opopanac, from Latin opopanax, from Hellenistic Greek ὀποπάναξ, from Ancient Greek ὀπός “vegetable juice” + πάναξ “panacea” = all healing. The original source for this resin may though in fact not have been the aforementioned trees but different plants in the Apiaceae family, such as the Hercules-all-heal (Opopanax chironium). The juice obtained from this herb has an acrid bitter taste, but produces a balsamic lavender-like scent when burnt.
The earthy, sweet, balsamic aroma and strengthening properties of guggul (Commiphora mukul) compliment opoponax and other resins used in this incense. Guggul has a soft consistence and is of a dark brown to near black color but is translucent against a light source, then taking on hues of light-brown to deep blood-red or sometimes green. In Hebrew, ancient Greek and Latin sources it is also referred to as bdellium. It has been cultivated and used in Indian Ayurvedic medicine for nearly 3000 years. It is a personal favorite, as it has the best of myrrh and opoponax, both in scent as well as pertaining to its spiritual effects. It is also noted to have impact on the blood flow and circulatory system and is applied to wounds for disinfection. In India it is burnt as an incense for cleansing and banishing bad spirits from a home. It is also burnt prior to sleep, to calm the mind and relax the body. Unfortunately the Indian tree species is threatened due to over-harvesting. Alternative sources are African and Arabian Commiphora trees, which yield a less balsamic but equally potent resin.
Arboreal messengers between the realms…
There are various trees thought to guard the entrance to the underworld or the mythical gates of death, but there is one tree in particular attributed with the special power of not only connecting all the dead but being able to revive them from their graves. This guarding tree of the dead is the yew (Taxus baccata). And whilst the wood or any part of this tree is considered to be blessed with bearing the power of bringing life to the dead, it is a fact, that its dark-green, poisonous, needle-shaped leaves bring the reverse, namely death to the living. The smallest amount can kill a man. Yet shamans would use it to travel to the realm of the spirits (the dead) and return with wisdom and knowledge about curing the sick. Or the lost wanderer would fall asleep under the tree, sometimes never to return. It is fascinating how this dark, slow growing tree would bear such potent quickening powers. It is yet another example for a plant being ruled by both Mercury and Saturn.
Sandalwood (Santalum album) too bears associations with the dead, as it is burnt to please their souls. In Hinduism the dead are cremated on the wood as its scent is thought to appease their souls and help them leave. White Sandalwood is called so because of its white heartwood. It is also referred to as the “Great Receiver”, since the oil extracted from the wood absorbs the aromatic compounds of other oils and because of this is used in traditional attars. The fragrant oil is attributed purifying, relaxing, mind calming, cooling effects and is also thought to induce sensuousness and lust. Interestingly S. album is semi-parasitic, in that it derives nutrients by parasitizing the roots of other trees, however without causing the hosts greater damage. Originally spread across India it is now cultivated in other Asian countries and Australia. The Indian sandalwood is threatened due to over-exploitation and altered land use, its trade and export is regulated strictly by the Indian government. The trade of Australian sandalwood is cautioned as well. Similar scented woods exist, but are considered of lower quality. Commercially available white sandalwood is often adulterated or artificially scented. Real Indian sandalwood is rare and expensive and its trade is banned in some countries. In Germany few sellers carry it. This blend contains natural, fragrant Indian sandalwood, which is not perfumed.
Red sandalwood (Pterocarpus santalinus) is not related to the aforementioned white sandalwood. It is valued for its red color and used as a natural food dye and also as a paint pigment. It has a neutral, mildly woody scent and is used as a base material for incense sticks and cones. It is attributed cleansing properties. In traditional herbal medicine it is used among others as an antipyretic, tonic and aphrodisiac. Some employ the wood also because of its color in love and martial spellwork. It should be noted that the tree is slow growing, producing a hard red wood, which is sought after by furniture makers. Red sandalwood is listed as an endangered species because of over-exploitation for its timber in South India. Its export and trade require a CITES certificate, yet red sandalwood chips for incense making are widely available. The red sandalwood contained in this incense has an intense vermilion color.
Due to the threatened status of both red and white sandalwood I consider substituting both ingredients with hazel and rowan wood in the future.
Last but not least, one small but mighty addition, that rounds up our excursion through the garden of Adramelech-Samael, is the dust obtained from dead peacock butterflies. These adorable creatures would frequent my altars for the dead during the cold season of the year, feeding on the offerings given to the dead and their saints. Some say the butterfly or moth is a messenger of the dead, that can guide or lead astray the living. Whatever it is, I leave it up to you to find out…
The most exquisite incense blend I may have composed up to this day, contains costly aloeswood, sakura blossoms, white lavender, benzoin siam resin etc. and is my personal “if all else fails” agent. I made it recently for myself and for my dad, who was extremely moved and emotional over receiving it. He does not burn it as incense but simply enjoys smelling on the incense glass.
The blend itself is inspired by a dream of flying – an intense and surreal experience. Imagine you are flying on a magic carpet and find yourself enveloped in a whirlwind of sakura blossoms*, their tender petals gently brushing your face. The magic carpet moves swiftly and carries you further, across endless lavender fields, letting you observe the world from a birds eye view. In an abandoned landscape garden fragrant roses release their sweet scent in the sun’s warmth. At the end you land smoothly, in a familiar place, with both feet planted firmly on the ground. In my dream this place was near a cemetery, I had been visiting so often and there I met and received guidance from a dead friend. Whilst the incense blend does not contain any necromantic herbs, it can still open astral channels to one’s tutelary spirits, which may also include dead friends.
The seal adorning the incense vessel is my “dream gate” seal, which is inspired by the aforementioned dream and which I have used in various contexts and in connection with different deities:
Uses: restful sleep, inspired dreaming, protection, joy, receiving guidance from familiar and tutelary spirits in dream, honoring the spirit of the cherry tree
Contains: aloeswood, benzoin siam resin, cherry blossoms, lavender buds, fragrant rose petals, star anise, styrax-scented charcoal, black and silver olibanum resin
* in Japanese tradition the falling sakura blossoms stand for the souls of the dead
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
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”.