Assorted Oils For Blessing Banishing White Light And Others

Weak Sage Essential OIL

This sacred herb of Venus is concurrent with healing and customary health, love, fine-tuning of strum, and psychic powers.

It may be hand-me-down with white, fair-haired, crimson, violet, red, green, or orange candles, depending upon your mean.

WATERMELON Essential OIL

Watermelon is regarded within the New Orleans tradition as lending force and animation.

Use a few drops in your have a bath water or wear equally you habit release survival. It may furthermore be hand-me-down to anoint white candles indicating someone who is getting better to hold out them added force and quality salvage

Precious stone Undergrowth OIL

This is a horrible oil with which to anoint your magickal tools.

1/4 scrap lime oil,

10 drops anise oil, 2

0 drops lavender oil,

15 drops jasmine oil,

3 drops ylang-ylang oil,

10 drops honeysuckle oil,

flower:oat straw,

gem: peridot

mix and apply to everyplace it is vital

CITRUS Refinement OIL

In the same way remarkable to add to concentrated effort products or mop water in the kitchen;

if you can't find lemongrass oil, use four drops of rigorous lemon oil,

which is easy to find. Citrus oils control the ameliorate of original sticky.

3 drops Orangey

2 drops Lemongrass

2 drops Lemon

1 blunder Whole

use an a sanitization oil and annoint candles, yourself, magical tools. Or make in a larger quanity and use to purifiy your kitchen

Weak Smart OIL

to juggle the white light of protection

1 tablespoon sage

1 tablespoon ginger

dry trim of one lemon

Dry petals of 2 white roses

1 teaspoon vanilla illustrate

1 teaspoon almond illustrate

1 teaspoon coconut illustrate

7 flattened bay trees

mix together and use as oil on candles, yourself, on where you inclination the protection

Cherub OIL

for contacting the blessed realms

15 drops amethyst oil

10 drops almond illustrate

10 drops vanilla illustrate

Color: crimson or light green

Kindness OIL

to help you enlist to your divine source

20 drops almond illustrate

10 drops rose oil

5 drops amethyst oil

5 drops lemon oil

3 drops cinnamon oil

Color: violet

Discrete Kindness OIL

This oil can be blended together in advance and hand-me-down for any ritual requiring blessing, anointing or devoutness oil.

Intermingle Your Own Kindness Oil

To make Kindness Oil, use 1/8 Cup pivot oil of your go. Add the following:

5 drops Sandalwood

2 drops Camphor

1 blunder Orangey

1 blunder Patchouli

As you manufacture the oils, dream your scheme, and slap in the aroma. Inform that this oil is sacred and magical. Trade name, give it some thought, and store in a cool, dark place.

BANISHING OIL

This oil can be hand-me-down on candles, as a mist, or at doorways to use in a banishing spell

1/2 oz lime oil

15 drops fade away oikl

12 drops rue oil

7 drops spot oil

10 drops peppermint oil

flattened black peppercorns

bit of obsidian or black onyx.

Settle on all ingredience together and set in a problem carafe to submerge up the full moons rays!

Allow the sunlight to hit the carafe for a week

Ambrose Bierce On The Fourth Of July

Roy Morris. Jr., "Ambrose Bierce: Mislaid in Bad Farmhouse" (1996; rpt. New York: Oxford College circles Drive, 1998), pp. 201-202 (note down mislaid):Given Bierce's household political views, it came as a shake like a team of San Francisco worthies visited him at Russet in the spring up of 1888 and asked him to drink a special poem commemorating the Fourth of July. Possibly at the same time as marvelous, he film set. Bierce worked hard on the poem, lettering and rewriting its twenty-eight stanzas and reading them aloud to the publisher of the Russet newsletter for utter. The 112-line poem was declaimed by shut up shop dancer George Osbourne at a draw up role on the night of July 4 at the San Francisco Opera Estate and was republished in the "Assessor" the with day with an opening verification believably furnished by Bierce himself: "The poem is not one of the through to order sort out. It is appropriate, but not with the ephemeral aptness that loses its newness like set affair is faint." In fact, its newness was copious superfluous harsh than the sort Fourth of July pour, which was not marvelous, coming as it did from a author who would observe of the actual holiday two time later: "It is not coveted that political neutrality ought be elevated, world minus end, by viewing that its top figure unmistakable product is a state-owned self-importance unconquerable to mockery and indomitable to pierce."....Nevertheless its somewhat tightfisted patriotism, the poem was precise a beyond measure achievement, and Bierce, ever the frustrated author, basked in his hobo thanks.Ambrose Bierce (1842-1914?), "An Prayer", from his "Shapes of Clay" (San Francisco: W.E. Brush, 1903), pp. 25-29:[Infer at the celebration of Sovereignty Day in San Francisco, in 1888.]

Divine being of Liberty! O thou

Whose tearless eyes look at the progression,

And picture unexceptional upon the slain,

Eternal mute upon thy peak,--

In advance thy testament the races press, 5

Thy undamaged kindliness to implore--

The proudest tyrant asks no superfluous,

The ironed anarchist no less.

Thine altar-coals that impinge on the maw

Of prophets agitate, too, the honor 10

By Demarcation flung with dissolute hand

Among the houses and the ships.

Upon thy placatory forerunner the star

Burns utter and passionless and white,

Its wintry inclemency of light 15

Better appalling than the shadows are.

Thy name we do not about conjure up

Our free wake to sanctify:

Enthroned in thy remoter sky,

Thou heedest not our useless tie together. 20

Thou carest not for such as we:

Our millions die to bolster the inert

And secret intelligence of thy impulsion.

They perish--what is that to thee?

The light that fills the patriot's resting place 25

Is not of thee. The radiant swear in

Caringly impending down

To frequent who falter in the unclearness,

And fall, and reckon upon thy name,

And die desiring--'tis the sign 30

Of a diviner love than thine,

Heartwarming with a more affluent glare of publicity.

To him deserted let freemen cry

Who hears constant the victor's howl,

The request of guard, the scream of disbelieve, 35

And bends him from his more rapidly sky.

God of my state and my race!

So boss than the gods of old--

So fairer than the prophets told

Who faintly saw and feared thy air,-- 40

Who didst but part reveal thy impulsion

And generous ends to their urge,

Timetabled the dawn's advancing fire

Thy offer day-beam veiling inert,--

To whom the recurring suns belong, 45

And make is one with produce,--

To whose divine, entire pierce

The scream is blended with the request,--

Whose laws, imperfect and undeserved,

Thy of late and undamaged intelligence serve: 50

The squirt, howsoe'er it stray,

Fixed warranting the sailor's coalesce,--

God, lift thy hand and make us free

To swear in the work thou hast intended.

O, steal notwithstanding the restraints that bind 55

Our souls to one idolatry!

The free will thy love hath answer

We thank thee for. We thank thee for

Our beyond measure dead fathers' holy war

Wherein our irons were riven. 60

We thank thee for the stronger encounter

Ourselves delivered and incurred

When--thine enticement part unheard--

The restraints we riveted we scanty.

We thank thee that further than the sea 65

Thy type, developing ever tactful,

Depart to the west their ruthless eyes

And dumbly workforce to be as we.

As like the sun's continual flame

Upon the Nileside statue shone, 70

And struck from the attraction stone

The music of a robust glare of publicity,

Let Man react to the greater than ever day

Of Liberty, but not venerate.

'Tis Opportunity--no more-- 75

A realistic, not a sacred, ray.

It bringeth good, it bringeth ill,

As he possessing shall build.

He maketh it of none effect

Who walketh not within thy impulsion. 80

Release thou or superfluous or less, as we

Shall bolster the exactly or bolster the forged.

Support our room but so desire

As we are admirable to be free.

But like (O, indefinable be the time!) 85

Majorities in cruelty flick

Rioter swords to massacre Law,

And all the land is red with crime;

Or--nearer menace!--when the band

Of runny spirits cringe and fascinate 90

To the amazing firmness of Avarice,

And burnish upon his glossy hand;--

Nay, like the ladder to state are banal

In hollows by the feet of thieves,

And Mammon sits involving the sheaves 95

And chuckles for example the reapers mourn:

After that position thy miracle!--replace

The useless throne, pass the progression,

Refurbish the interrupted ruling

And wrap over thy patient air. 100

Lo! about upon the world's utter

We stand with lifted arms and dare

By thine eternal name to maintain

Our state, which so fair we deem--

Upon whose hills, a bannered regiment, 105

The spirits of the sun open out

Their discontinuous lances day by day

And seize the sea's placatory song--

Shall be so ruled in exactly and good taste

That men shall say: "O, movement afield 110

The disorderly eagle from the open fire on,

And reckon an angel to the place!"We clang to be left high and dry at the execute described in coldness 89-96.

Wrathful Deities

The CHONYID BARDO is the second intermediate state described in the Tibetan Book of the Dead where visual and auditory phenomena occur. After witnessing the Primordial Clear Light in the Chikhai Bardo, what follows is a progressive vision of the peaceful deities from the fivefold radiant light of the primordial Buddha on the fourth until the eleventh day. In Tibetan Buddhist doctrines, it is said that a concentration of five radiant lights emanate from the heart center of our spirit-body. It is from this center that the peaceful deities emerge.

Corresponding with the visions in this state is a feeling of intense tranquility and perfect knowledge. However, it is also said that the consciousness of the departed naturally go astray during this bardo experience if the necessary effort was not made during his or her lifetime to fully recognize the clear light of wisdom. This means they get lost during the process and may end up some place they don't like in their next rebirth.

WHAT ARE THE DEITIES OF THE CHONYID BARDO?

The deities that emerge in the Chonyid Bardo are the manifestations of the karmic fruits and experiences in one's life. They are the fusion of joy and emptiness which comes from the realm of pure self-awareness. These apparitions may either be mesmerizing or frightening in appearance. In Tibetan Buddhism, these deities occupy a very special position in the long list of buddhas and bodhisattvas. They constitute many philosophical and religious teachings and serve as guiding symbols for the spiritual life. The deities in the Chonyid Bardo are invoked by mantras that correspond to them. These mantras are considered to be the carriers of spiritual energy and channels for the wisdom of the Buddhas. Traditionally, they are only given from guru to disciple that is why only those who know these mantras are able to communicate with the bardo deities.

WHAT IS THE PURPOSE OF THE CHONYID BARDO EXPERIENCE?

The purpose of the experience in the Chonyid Bardo is to help transform one's consciousness via the dramatic display of psychic projections to purge one's excessive karmic content. This is essentially the same thing that takes place when one reaches the deeper states during meditation. All the positive and negative emotional materials accumulated during one's lifetime take their individual turn in coming to the surface of one's consciousness. This transformation is in some way analogous with the story where Christ meets the devil who offers him an easy life of self indulgence and illusions of power, when the Buddha meets Mara (the dark lord) who tempts him with beautiful women, or when Neo meets The Architect who makes him choose between saving Trinity and going back to the Source (in the first Matrix film).

The Vision of the Peaceful Deities

(4th to 11th DAY)

The peaceful and wrathful deities of the Chonyid Bardo are always depicted in a sitting, standing, or moving position on a lotus. They are surrounded by a powerful aura made of intense colors of the five elements. The lotus represents spiritual unfoldment and attainment. It also signifies that the deities have prevailed over the cycle of birth, life, death, and rebirth.

NOTE: Due to the amount of time and space it would take to provide the details about the meaning of these deities and their symbols, I decided to provide only a summary. If you do some research of your own and contemplate on your findings (which for me is a fun thing to do), you will discover what these symbols actually represent.

1. THE FIVE WISDOM BUDDHAS AND THEIR CONSORTS

"

Adibuddha and the Five Wisdom Tathagatas"

The first and second day in the Chonyid Bardo involve the vision of the Five Wisdom Buddhas (or Five Tathagatas) in order to purify the Five Aggregates or Skandhas; these aggregates are form, consciousness, perception, feeling, and mental formation. On the other hand, the five female buddhas purify the five elemental realms and they are usually depicted in inseparable tantric union, called Yab-Yum, with the Five Wisdom Buddhas.

Above the Five Wisdom Buddhas, in the highest rank, you'll see Adibuddha as the pure Dharmakaya (truth body) and as the source of all further manifestations. Adibuddha is the mystical father and medium of all the buddhas and bodhisattvas in the bardo. The vision of the Adibuddha actually belongs to the Chikhai Bardo, but since he is the creator of the mandala where all the other deities manifest, it is essential for his name to be mentioned here.

2. THE EIGHT MAHABODHISATTVAS AND THEIR DAKINIS

The Eight Mahabodhisattvas

The third and fourth day within the Chonyid Bardo involves the vision of the Eight Mahabodhisattvas and their Dakinis for the purification of the eight functions of consciousness and their realms of activity. They generally appear in mandalas, together with the Five Wisdom Buddhas, as male-female pairs. The Mahabodhisattvas rule over the eight kinds of awareness (the psychic organs of perception), and the eight Dakinis are associated with the eight realms of operation of these kinds of awareness (the corresponding physical organs of perception).

3. THE BUDDHAS OF THE SIX REALMS OF EXISTENCE

"

The six incarnations of Avalokitesvara in the Six Realms of Existence"

The fifth day is the vision of the six Buddhas as incarnations of the great Bodhisattva Avalokitesvara. This is the only experience carried out in the plane of the emanation body or Nirmanakaya (see first article). The six vices, which cause people to be reborn repeatedly due to karma, are said to be overcome with this experience. The six Buddhas are contemplated in detail in separate images during the death ritual, in order that the dead person in the bardo can realize early why these Buddhas appear as incarnations of Avalokitesvara in the six realms of existence. According to Buddhist belief, as long as human life is attached to the world of suffering due to ignorance, hatred, and desire, liberation from the chains of rebirth in the six realms of existence is impossible. In order to communicate this fundamental knowledge to all six kinds of beings, Avalokitesvara appears in the worlds of existence in the form of the six Buddhas.

4. THE FOUR MALE ">

5. THE FIVE KNOWLEDGE-HOLDING DEITIES

The seventh day is the vision of the Five Knowledge-Holding Deities or Vidhadharas. They are the last of the peaceful deities to appear and they occupy a special place in the mandala of deities. The Five Knowledge-Holding Deities form a mandala or circle in the throat chakra which represents the spiritually enlightened verbal sphere of human activity. Because of this, they neither belong to the spiritual plane of the peaceful deities which is the heart chakra nor to the mental plane of the wrathful deities which is the third eye chakra. Their position is special because no particular initiatory rite is associated with them. It could be that the knowledge of the mantras and the ritual process involved in this stage is a closely held secret among the Tibetans.

ILLUSORY IMAGES OF THE MIND

One thing that is always mentioned in the Tibetan Book of the Dead is that these deities are not to be taken in the literal sense. No matter how extreme these figures may be, they are only projections of one's unrecognized reality, i.e., the profound stuff that dwells in the subconscious. However, since they contain, as spiritual images, the most powerful forms of polarity and appear with such a convincing effect, you will find it impossible not to think that they are real.

"The underlying problem of the Second Bardo is that any and every shape - human, divine, diabolical, heroic, evil, animal, thing - which the human brain conjures up or the past life recalls, can present itself to consciousness: shapes and forms and sounds whirling by endlessly. The underlying solution - repeated again and again - is to recognize that your brain is producing the visions. They do not exist. Nothing exists except as your consciousness gives it life. You are standing on the threshold of recognizing the truth: there is no reality behind any of the phenomena of the ego-loss state, save the illusions stored up in your own mind either as accretions from game (sangsaric) experience or as gifts from organic physical nature and its billion-year old past history. Recognition of this truth gives liberation."(The Psychedelic Experience: A manual based on the Tibetan Book of the Dead, 1964)

The buddhas in the bardo are not "gods" as we know them. They do not occupy any temporal and spatial realm and are not treated as mere mythological figures because their existence is so incredibly different from the reality of the physical world. Basically, this means that if you want to find out who or what these deities are, you would have to spend years and years of dedicated practice in meditation. If you want to take a shortcut, you can try taking psychedelics. Just keep in mind that you are most likely to meet the wrathful deities first (the topic of the next article) if you don't know what you're doing.

Read all the articles in the Buddha Mind series.

Books in PDF format to read:

Anonymous - Witchcraft Dictionary
Jaroslav Nemec - Witchcraft And Medicine