Continuing to incorporate a more practical form of modern Rosicrucianism into daily life, I’ve recently completed another conjuration ritual (with Jophiel, the intelligence of Jupiter) that builds upon previous theurgic and ceremonial efforts in these areas. It was another meaningful experience, with some different results to the first attempt and a few more lessons learned. So, in the spirit of exploration, I thought another ceremonial diary entry of sorts would be useful.
If you’re interested in the source material used and a bit more of the reasoning behind why I was interested in working with planetary conjurations, the previous write-up of my conjuration of Agiel (the intelligence of Saturn) goes into more detail and is worth reading for added context.
This post will follow a similar format to the previous one, to allow for comparison between the two workings along with a clearer idea of how my explorations into practical Rosicrucianism are slowly evolving. You might also want to take a look at my piece on 21st Century Rosicrucianism as well as the follow up essay On the Practical Paths of Rosicrucianism.
Ceremonial Circumstances
I’m pleased to say from the outset that, like the first attempt with Agiel, the conjuration was a success with some interesting results. In one particular instance, a communication that was deeply moving and transformative on a personal level.
In the spirit of experimentation, I tried to only change a few variables with this conjuration. The main change obviously being the intelligence that was the focal point of the ritual, along with a few additional questions to build upon those used previously. With a passing notion that Jophiel would be different in character to Agiel, but no in-depth knowledge of how so, I was interested to see if the communication had a different tone to it. I was expecting there to be a difference, yet without any real presumption of what that difference might entail.
Other than this (along with the different incense, seals/sigils and the appropriate petition for Jophiel), most other elements remained the same: including the location, ritual structure, source material and scrying technique. The addition of two tools (an iron dagger and wooden staff) brought a bit more pageantry into the situation; but the staff, which I’ve been using for about six months now, felt familiar and the dagger was only there as a spiritual precautionary measure (thankfully not required).
The only other aspect that changed was the weather. Whereas the first conjuration was done with the assistance of drizzling rain (which positively impacted the scrying results in particular), this attempt was done on a relatively cool but otherwise sunny and still day.
For comparison to the first attempt, the tools used were therefore as follows:
- an obsidian scrying stone (5″);
- a white Bible (NRSV) that was placed inside the stone circle;
- drawings of the Seal of Jupiter (gold) and sigil for Jophiel (silver);
- wooden ceremonial staff that I had carved from local wood;
- dark-handled iron dagger;
- frankincense-based incense cones that were lit at the beginning (pentagram configuration) and then a second set (cross configuration) half-way through the working.
The location was exactly the same as the previous attempt, about a 20min walk up mountain, including the use of the same overgrown stone circle (presumably once used as a fire pit) and with the scrying stone pointed upward to the same set of trees (relatively speaking).
The working was conducted as follows:
- Items laid out in stone circle, first set of incense lit;
- LBRP variation used for consecration of space and invocation of Archangels;
- Invocation to Jophiel (standing);
- Drawing Spirits into Crystals (DSIC) affirmations followed by questions (standing);
- Scrying;
- Second set of incense lit;
- Repeat Affirmations/Questions/Scrying (standing);
- Repeat Questions/Scrying for verification (standing);
- Closing.
There are two key ceremonial differences to the previous conjuration. Firstly, I conducted the whole ceremony standing; as I had previously found the kneeling to be ineffective (both for comfort reasons, as the ground is at a slant and slightly awkward, but also due to the reflective angle of the obsidian scrying stone and positioning of the trees above).
The second change was that I didn’t feel the need to repeat the Invocation as I had done previously, as I was satisfied that communication had been made with the first attempt. I also added in two additional questions to the usual DSIC material: one about a sigil or symbol to share with the conjuring group that I am part of; and secondly a question on any guidance that the intelligence might have for me.
The whole ritual took about 45min from start to finish, a bit shorter than the first time (1hr) but that can be mostly attributed to only conducting the Invocation petition once. The start of the ritual had been aligned with the appropriate election time on Saturday 20th February, as indicated by the erudite advice of a fellow seeker in the conjuration study group that this emerges from.
The Conjuration of Jophiel
Unlike the first conjuration, which I went into with a combination of naivety and doubt, for this attempt I had a clearer expectation of how the ritual might play out. Perhaps this meant that I was better able to steer the experience in the intended direction, but the communication with Jophiel seemed to be more readily begun.
As before, this was marked by a visual moment held within the obsidian scrying mirror – however, unlike the last time with its geometric symbolism, this was punctuated more by the silhouette of a figure held within the disc. Even as I shifted slightly in my position with each breath, the figure remained fixed and notably present and so I took this as an affirmation that at least something had shown up to answer the call.
I’ve included below a few examples of what I’m talking about, as I think it’s helpful to start to consider how our own consciousness might find ways to engage with entities or universal forces other than the ones we are used to interacting with. The key element to consider is that the reflective surface provides a field of potentiality within which our own mind might be able to engage with other forms of consciousness. The conjuration calls for the intelligence or spirit to appear visibly within the scrying object and so that is where we should be looking for evidence that such has taken place. Often this will be in the more abstract language of sigils and symbolism; other times, as on this occasion, more familiar visuals appear that engage directly with our expectations of being and form.
The first set of images shows the neutral reflective surface of the obsidian disc with tree reflections above, before then showing how the dynamic nature of the scrying experience can warp these reflections into new forms that seem to take on a presence that is experientially different to their inert state. The image of a figure on the right was constructed by contortions of the dark tree trunks that you see in the first image, along with the negative space of the sky, that both shifted throughout the experience.
This comes through the act of concentration which can reach at times a trance-like state, combined with the alteration of the state of mind brought about by the ceremonial structure and intent which begins to take you into areas of consciousness that are markedly different to your day-to-day experience of life. This not only alters your perception and openness to new forms, but on a more basic level the scrying medium itself (here being the reflective surface of the obsidian disc) shifts as your focal point changes and small movements are made with each breath.
The second pair of scrying illustrations shows how clear the answers can sometimes be, particularly with numbers and letters, while also highlighting how temperamental these communications can feel. My initial experience with Agiel was a highly communicative and almost playful one, filled with a sense of mutual joy. The experience with Jophiel, however, while not negative was certainly more stand-offish and felt more difficult at times to receive meaningful answers. The images above shows the assertive response and glaring eyes received to questions about Jophiel’s position within the celestial hierarchies (as delineated in the DSIC workings) – an indication that I was perhaps somewhat of an irritant to the intelligence being communicated with.
Despite this, however, I was able to receive some consistent answers to the questions asked – repeated multiple times for confirmation or comparison. But it was with the final question that I received the most meaningful response and one that has stuck with me in the following weeks since the working took place.
When I felt that the repetition of the DSIC questions had yielded some results, but were unlikely to go any further, I asked an open-ended question: do you have any guidance on how I can best serve you?
It was here that I received my first strong, non-visual result from any scrying attempt – which were the words, spoken in my own mind but with an unfamiliar tone and cadence:
Be at Peace, Brother.
Be at Ease.
Simple words with profound effect, particularly given how foreign they felt. I was asking for guidance and expecting something practical, perhaps an indication of areas of study to look next or an idea of future rituals to conduct. Instead I received exactly the guidance that I needed, which has proven invaluable to removing the crippling degree of self-doubt that has always existed alongside my spiritual practice. A doubt that has been heightened even further at times by the more rural surroundings and devotional daily routine that I’ve been immersed in for the past six months.
When one takes the step to remove yourself from many of the central rhythms and expectations of modern life – particularly those found in a professional career with defined achievements and indicators of success – it is incredibly liberating, but also at times highly intimidating as you start to question your own worth and life decisions that brought you to that point. Once you jump into such a degree of spiritual commitment, it can feel like you have abandoned many of the things that previously gave you a sense of identity and drive, replaced with something that often feels intangible and elusive despite being drawn to it so strongly. Even more so, such overt commitment is often looked down upon as either fanciful or self-indulgent; particularly if it’s done in a more solitary manner outside of institutional religion.
Be at Peace, Brother.
Be at Ease.
When those words entered my mind they immediately washed away so much of the doubt that had kept me spiritually paralyzed on many occasions. They were not only words of guidance, but recognition. The guidance brought calm to my experience, while the recognition healed my soul with its reminder that all the answers we seek can be found – as long as we allow ourselves the peaceful and calm confidence required to find them.
While the practical elements of the conjuration – the scrying visualisations and answers – were somewhat more reluctant on this occasion, this message cut through everything with its perfectly placed advice that allowed me to immediately let go of some of the baggage that had been weighing me down. Weight that was holding me back from the peaceful serenity that could be found within the warm embrace at the heart of reality.
Notes for Next Time
The final aspect to convey was one regarding location, with a rather unexpected encounter, which leads into some notes to consider for the next conjuration.
Literally moments after closing the ceremonial space and putting away most items (except the staff and cones of incense ash), a farmer walked directly through the space with a wicker basket filled with some kind of greenery on his back. There was an old-world look and manner to his presence that felt almost timeless, with wisdom written on every line of his face and a gentle demeanour that spoke of supreme confidence in his role and purpose in life.
Unfortunately, my knowledge of the local language is only cursory at this stage; so we shared an interesting but highly limited back and forth for a few moments about just what it was that I was doing. Hiking in the woods with my trusty walking stick, was what I conveyed for the most part – but I’m not sure he bought that, particularly given the leftover incense remnants…
Of course, the magical mind wants to consider whether or not the ceremonial circle had anything to do with keeping unwanted attention away until it was dissolved. It certainly felt somewhat like that, given that the man walked into my space mere minutes after dissolving the circle after having been conducting the ritual for about 45min. Either way, I was glad that my experience wasn’t interrupted mid-flow which would have been a rather awkward encounter to say the least.
As with the previous attempt, and with such an encounter in mind, it’s therefore helpful to consider how I might approach such a conjuration in future:
- The outdoor location is ideal, but needs to be more remote as there is still the lingering sense of being interrupted (or having to explain myself!). I’ve scouted out at least two potential locations for next time, so will delve a bit deeper up the mountain to find a private space where the energy and experience can be free from external pressures and social expectations.
- Scrying technique has been effective so far, but I’m keen to consider ways that I can improve my ability and help facilitate a more focused experience. Although in one way the experience came on more quickly this time, it didn’t feel as relaxed or natural – there was more resistance. Perhaps this was because of the nature of Jophiel, but equally a return to concentration exercises and more structured meditation sessions will be beneficial to help facilitate future conjurations.
- Refining the questions to be asked will continue. The new questions (one about something to take back to the group; and a more general one about guidance and how best to serve) were effective and felt like the right direction to take things in, but there is more development needed. I’m going to explore other source materials beyond DSIC for inspiration and experimentation.
Closing Thoughts
One of the easiest ways to dismiss the scrying experience is to hand-wave it away with psychological projection and demystify it with the notion that we are merely communicating with our own subconscious mind. There is an element of truth to this, but perhaps like with many things we take that element and presume that it provides the entirety of understanding while overlooking what could potentially be the more impacting context it exists within.
Consciousness is not a closed field in which we exist alone, but one that is forever entwined and engaging with the universe around us. Similarly, our mind and psychology are facets of this consciousness that feel deeply personal and unique – but ultimately are emerging out of a huge field of biological, sensory and creative potentiality. The microcosm (consciousness) and the macrocosm (cosmos) reflect one another because ultimately they are both contained within one another. The microcosm emerges out of the material and structural reality of the macrocosm; while the macrocosm is defined and brought into finite being through the constructive lens of the microcosm. They can not be separated from one another; because they are a continuum that, although existing in different forms and scales, are but facets of the one ultimate unity of created reality.
Conjurations such as these enable us to more readily experience some of the interface points between the microcosm and the macrocosm. They can feel profound because such a practice highlights the ability for these different facets to not only communicate with one another, but to recognise a shared destiny in the construction of time and space that occurs through such interaction. When embarking on such a spiritual exercise we are facilitating the means through which an automatic and inherent relationship might become consciously realised – and with that, actively pursued.
From a Rosicrucian perspective, it is this interface with the creative forces of reality – as inherent within God, the Universe and Humanity – that becomes of supreme importance. Not only so that we might be able to understand (and be humbled) by them, but so that we can consciously seek to heal the violent rifts that can emerge on a localised level as great cosmic forces operate around, through and within us. Being aware of our role and capacity to engage with reality through the emergent Christ within is the key to practical Rosicrucianism. Indeed, this embodiment of the divine lies at the heart of many spiritual and esoteric paths even though they might coalesce around different cosmologies or ideology.
It’s important to always keep ourselves grounded (pun intended) while we reach for the heights of theurgic experience, however we should be confident in the fact that these experiences are available to us. They are an inherent part of our biological, psychological and spiritual makeup and are accessible to those who seek to find them. The witness to this is found throughout all human history, regardless of cultural context. Although the path to such heights is a difficult one to attain in full, there are many fulfilling and invigorating steps along the way that connect us more directly with our role as facilitators of the construction of experiential being.
Each step and experience encourages us to take the next, guided by the still voice within, until we arrive at the realisation that such a role is not only our birthright as beings of consciousness; but our responsibility as collaborators and humble servants of the creative forces found at the core of existence itself.
May Love, Light, Peace and Truth guide us
