原文資料出處:http://www.egnu.org/thelema/Holy_Oil
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「聖油是魔法師熱切渴望的;它可以聖化他以便執行超乎尋常的活動……」──亞歷斯特.克勞利,第四卷(第二部,第五章)


亞伯拉梅林油,又稱為亞伯拉梅林之油,是一種由芳香植物所合成、使用於儀式魔法上的油。它名字的由來,起因於在中世紀由德國沃爾姆斯地區的猶太人、亞伯拉 罕所寫的一本叫做『魔法師亞伯拉梅林的神聖魔法書(The Book of the Sacred Magic of Abramelin the Mage)』的格利莫里(grimoire,就是巫術之書)。

這個配方是從希伯來聖經──摩西出埃及記中所描寫──猶太人的聖油改良而成的。關於它的成份有相當不少的爭議,因為配方推測可能依據:一個法文手抄本、數 個德文手抄本、一個亞拉姆語手抄本,由S. L. McGregor Mathers(譯自法文手抄本)所翻譯的英譯本,以及希伯來文聖經。

亞伯拉梅林之油是一種聖油,可用於聖化魔法師本身,以及任何他或她將使用於神殿里的魔法武器。它也用於聖化Thelema教派中的聖餐──光輝蛋糕。
(九綠亂入:Thelema,古希臘文,意思是『意志』 后來克勞利在律法之書里引用申為哲學、神祕學、宗教系統、他后來所發展的瑜珈(Yogo) 以及東西方的神祕學)



準備成份和方法

這是英文神祕文獻中眾多形式的亞伯拉梅林油的一種。

<亞伯拉梅林油>

在原始的手抄本里,亞伯拉梅林油的配方如下,請準備以下的材料:
*沒藥碎塊,1份
*肉桂粉,2份
*菖蒲,半份
*這些藥物總重量一半的優質橄欖油

將這些芳香藥草依照藥草師的技巧混合在一起,製做成香油,你可以保存在玻璃瓶中,然后存放在祭壇內部的櫥櫃中。
(九綠亂入:在『聖經小百科』中略為提到 舊約時代的最簡易的製香水方法是把花瓣種子等芳香植物丟進熱橄欖油內浸泡 所以所謂的『依照藥草師的技巧混合在一起,製做成香油』大概是這個意思吧?)

那些精通猶太聖油的配方的人馬上就能接納這個配方的淵源,完全地理解『依照藥草師的技巧』這句話的意涵。這個配方來自於聖經的猶太聖油:

『你要取上品的香料,就是流質的沒藥五百舍客勒,香肉桂一半,就是二百五十舍客勒,菖蒲二百五十舍客勒,桂皮五百舍客勒,都按著聖所的平,又取橄欖油一欣,按作香之法調和作成聖膏油。(註:出埃及記30:23)』

(九綠亂入:舍客勒是古中東用的計量單位,查了一下,3600客舍勒=30KG,換算下來,1客舍勒約等於8.3克。
一欣是一罷特六分之一,一罷特為十分之一舍,因為橄欖油是流質,一舍就有五十五加侖。
如此換算,一罷特=5.5加崙=21公升,一欣=3.5公升
計算出來的比例是:
流質的沒藥約4公斤,香肉桂約2公斤,菖蒲約2公斤,桂皮約4公斤,橄欖油約3.5公升。

我在我那本新譯白話聖經中,出埃及記30章22-25節:
『原料是6公斤的沒藥,一半數量(3公斤)的香肉桂,3公斤的菖蒲,約6公斤的桂皮,和4公升的橄欖油。』)

聖經列出五種成份:沒藥、香肉桂、桂皮、菖蒲、以及橄欖油。

沃爾姆斯的亞伯拉罕在魔法師亞伯拉梅林的神聖魔法書里列出了四種成份:沒藥、肉桂、菖蒲、和橄欖油。

因為肉桂和桂皮兩種植物同屬於樟屬科,因此中世紀的作者、沃爾姆斯的亞伯拉罕把兩者合而為一並不讓人感到意外。他這樣做的原因有很多,可能因為對神的虔敬,使他避免完全複製聖油的配方,也可能在中世紀的歐洲,香肉桂和桂皮的取得困難,因為它們並非原產於歐洲。



<亞伯拉梅林─馬瑟斯油>

根據S.L. MacGregor Mathers從一個殘缺不全的法文抄本得來的英譯本,配方如下:

依下列的成份準備聖油:
*沒藥,1份
*優質肉桂,2份
*高良薑(galanga),半份
*這些藥物總重量一半的優質橄欖油

將這些芳香藥草依照藥草師的技巧混合在一起,製做成香油,你可以保存在玻璃瓶中,然后存放在祭壇內部的櫥櫃中。

在馬瑟斯翻譯的魔法師亞伯拉梅林的神聖魔法書里的四種成份為:沒藥、肉桂、高良薑、橄欖油。

馬瑟斯以高良薑替代菖蒲似乎是個拙劣的翻譯,他翻譯的法文實際上的字眼應該是"菖蒲",所有其他現存的抄本──德文、亞拉姆語──列出的成份都是"菖蒲"。馬瑟斯所犯下的錯誤后來的神祕學者都加以指正了,尤其是英語系的文獻。



<亞伯拉梅林油(浸泡方)>

那些包容馬瑟斯錯譯的人也是從未讀過馬瑟斯譯本的人,因為他們一開始讀的就是德文、法文或亞拉姆語的文本,製作亞伯拉梅林油浸泡方的成份如下:

*4份優質香肉桂樹皮,磨成粉
*2份沒藥樹脂,精研成粉
*1份菖蒲去根,磨成粉
*這些藥物總重量一半的優質橄欖油

將混合物浸泡一個月,將聖油濾出裝瓶使用。製作出來的香油可以塗擦在身體的任何部位,不會刺激到皮膚。它也許是使用在傳統的猶太聖油之后,大量塗擦全身, 比如像是把聖油倒在亞倫頭上,直到它流到鬍子為止。然而它並非『依照藥草師的技巧』來製作,也就是說浸泡后不經蒸餾,僅只是濾析到瓶中而已。



<亞伯拉梅林─馬瑟斯油(浸泡方)>

那些依據馬瑟斯英譯本來混合他們的亞伯拉梅林油的人,取用純正的原料,依以下的比率調製:

*4份優質桂香樹皮,磨成粉
*2份沒藥樹脂,精研成粉
*1份高良薑去根,磨成粉
*這些藥物總重量一半的優質橄欖油

將混合物浸泡一個月后,把聖油濾出裝瓶使用。製作出來的香油可以塗擦在身體的任何部位,不會刺激到皮膚。



<亞伯拉梅林-馬瑟斯-克勞利油(精油製法)>

20世紀初期,神祕學者亞歷斯特.克勞利稍微考慮了聖油的目的,創造出專屬於他自己版本的亞伯拉梅林油。他以馬瑟斯的錯譯為基礎,包括了以高良薑取代菖 蒲。克勞利也摒棄了書中的準備原則──將要混合的沒藥『撕碎』以及『細致的』(磨成粉的)肉桂──更改為將被蒸餾出來的精油與少量的橄欖油相混合。他的配 方如下:

*8份肉桂精油
*4份沒藥精油
*2份高良薑精油
*7份橄欖油
(九綠亂入:以現在純精油的品質來做這個配方,可能會灼傷皮膚!在克勞利那個時代精油的精製技術可能遠遜於現代,所以我們用市售精油來調製這個配方,比較理想的是把『7份橄欖油』改為『70ml的橄欖油』。)

克勞利是依據配方里五種材料的重量來配製出他的配方,這導致香肉桂的存在過強,塗擦它時會『使身體亢奮地像火灼般顫抖』。這個配方和猶太人的巫術配方截然 不同,而且它無法依據傳統宗教慣例──比如說將油倒在頭上──來使用,相反的,克勞利希望它只被少量應用,通常使用於頭頂或前額,或是塗擦於要使用的魔法 工具上做為聖化。



<使用精油來製作亞伯拉梅林油>

有些人希望以原始配方,亦即使用菖蒲來製作亞伯拉梅林油,不過如果要以克勞利配方里的精油來替代未加工的原料,可以使用下面的配方:

*肉桂精油,4份
*沒藥精油,2份
*菖蒲精油,1份
*之前總重量一半的橄欖油

然而從事實層面來看,古代的調香師和藥草師從不曾使用──以大量的基底油來混合精油──的這種方式調製他們的香水,因為在古法中,油品會先浸泡后蒸餾。不同於前者,如果在浸泡和蒸餾時發生了什麼狀況,『依據藥草師的技巧』它很容易被察覺出來並且加以補救。

*肉桂精油,4份
*沒藥精油,2份
*菖蒲精油,1份
*橄欖油,28份
(九綠亂入:以現在的純精油來製作的話 假設1份=1滴=約0.05ml 那橄欖油至少應該是28ml比較安全)

這是一種高濃度的精油,可以大量塗擦於肌膚上。它近似於沃爾姆斯的亞伯拉罕所描述的亞伯拉梅林油。



<具有雙重神聖意義的亞伯拉梅林─馬瑟斯─克勞利聖油配方>

一些克勞利教派的擁護者們,會在每次製造出新的馬瑟斯─克勞利版本的亞伯拉梅林聖油時,混合進一部份之前所製作的聖油。這樣做是基於魔法上的理由,而且成份比例不會有所更動。


*成份的象徵意義
許多傳統的魔法活動之所以使用該種植物,最常依據的是它們的象徵意義,或是成份的歸屬。

在猶太人的傳統中,依據最初聖經上的配方而來的亞伯拉梅林油,橄欖油象徵國家幸福和穩定;沒藥(含有內麻醉止痛藥(opioids)成份)對君王來說是神聖的;菖蒲因為芬芳甜美且因為象徵男性的陰莖,因而代表男性以及愛;肉桂則傾向於它有使人感到溫暖的能力。

=================== 補充 =====================
依據于興民先生的解釋(http://www.lsmchinese.org/cgi-bin/bible365/guide/annoint2.htm)

一:流質的沒藥
流質的沒藥聞起來是香的,嘗起來卻是苦的,表徵基督寶貴的死。在聖經里,沒藥多半用於埋葬的時候。因此,沒藥與死有關。沒藥來自一種芳香的樹。這種樹因著受到切割或因某種天然的裂口或開口,結果就流出汁液來。古時候,這種汁液用來減輕死亡的痛苦。

沒藥芳香的液體不但能減輕痛苦,當身體流出不當的分泌物時,也能用來醫治身體。沒藥能彀矯正人體內的這種情況。在我們的為人生活中,有許多不當的分泌物,然而主在十字架上的死解決了這個難處。


二:芳香的肉桂
芳香的肉桂表徵基督之死的甜美與功效。肉桂不但有特殊的香味,也能彀用來強心。肉桂可用來增強衰弱的心臟。

沒藥表徵基督寶貴的死,而肉桂表徵基督之死的功效。如果我們把主的死應用到我們的情況里,它會減輕我們的痛苦,矯正不當的分泌物,最終鼓舞我們,使我們歡喜快樂。

我們的經歷能證實這件事。有時候環境中消極的事物會使我下沈,但我們若一應用主的死,就得著改正、調整、鼓舞並激勵。


三:站立的菖蒲
出埃及記三十章里的菖蒲是一種蘆葦。沒藥的希伯來字根意思是流動的,而菖蒲的字根意思是站立。菖蒲生長在沼澤淤泥之地。但即使它長在沼澤之地,仍能矗立於 空中。根據香料的次序,菖蒲是表徵主耶穌從死地復活。主被擺在沼澤之地、死亡之域,但在復活里,祂起來了、站立了。所以,菖蒲是表徵基督寶貴的復活。


四:甜美的桂皮
第四種香料─桂皮─表徵基督復活的能力。桂皮和肉桂屬於同一科。肉桂取自樹皮的內部,而桂皮取自樹皮的外部。肉桂和桂皮都是甜美芳香的。不但如此,香肉桂和桂皮時常生長在其他植物無法生長的地方。

古時用桂皮當作驅蟲劑,趕逐昆蟲、蛇蠍。因此桂皮表徵基督復活的能力、功效。基督的復活能彀禁得起一切的環境,祂的復活的確是驅蟲劑,驅趕所有邪惡的『昆蟲』,尤其是那古蛇魔鬼。


五:橄欖油
在聖經里,橄欖油是表徵神的靈。橄欖油是橄欖被壓榨所產生的。橄欖油是表徵神的靈藉著基督受死的壓榨而流出來。橄欖油是膏油的基礎,是與香料調和的基本成分。

四種香料調進橄欖油里,就成了聖膏油。這指明橄欖油所表徵神的靈不再僅僅是油,如今它乃是與一些成分調和起來的油。關於這一點,約翰七章三十九節說:『耶 穌這話是指著信祂之人,要受那靈說的;那時那靈還沒有,因為耶穌尚未得著榮耀。』(另譯。)這意思是說,主得著榮耀以前,調和的靈還沒有。到了基督復活以 后,這靈的調和、融合纔完成了。)
===============================================

在巫毒教(hoodoo,從非洲到海地再到美國,在這個傳播歷程當中,Voodoo 一詞也出現了 Hoodoo 的別名,說是別名,但卻不能被劃上等號,就好比當我們現在講到佛教時,我們會先說明是印度佛教、南傳佛教、藏傳佛教或是中國佛教一樣,Hoodoo 一詞內涵了各處的本土性或差異性。例如,在紐奧良,巫毒信仰的活動是十分個人化和隱私化的,而在海地則有很多公眾的活動。另外,在內涵上,Hoodoo 一詞偏重法術(magic)成份,如符、咒、護身符和人形偶的使用。 )的民間魔法中,這些象徵意義稍有更動:沒藥和橄欖油保持不變,肉桂帶來金錢和好運,菖蒲則是因為它甜美的芬芳可以蠱惑人(馬瑟斯選擇高良薑是用於自我防 護上,尤其是使用在訴訟魔法時)。

克勞利在馬瑟斯譯本中也有一些他個人對象徵性的見解:

「這個油由四種成份所組成,全部的基礎是橄欖油,傳統上,橄欖油是敏那娃(Minerva,相當於希臘神話里的雅典娜)的禮物、上帝的智慧、以及神之道。 而融合於橄欖油中的另外三種油:沒藥油、肉桂油、高良薑油。沒藥屬於Binah(卡巴拉生命樹的第三個球,意為『知性,實質的理性,創造之泉』),代表太 母神,同時也代表了魔法師的體驗以及觀照宇宙后產生的慈悲;肉桂代表Tiphereth(卡巴拉的第六個球,意為『慈悲,調停,美麗』),太陽─兒子,也 象徵著榮耀和苦痛;高良薑同時代表Kether(卡巴拉生命樹的第一個球,意為『超越,王冠,神之本性』)與Malkuth(卡巴拉生命樹的第十個球,意 為『王國,物質,人』),太初與最終,一與多。既然在這油里他們是一體的,這些油因此代表了整個卡巴拉生命樹的集合。」



*神祕學傳統里的亞伯拉梅林油

亞伯拉梅林油之所以變得如此普及,主要是因為大魔法師們對猶太傳統聖油的重視,尤其是魔法師亞伯拉梅林的神聖魔法書的推廣使然。那些渴望追隨儀式魔法者對 魔法師亞伯拉梅林的書高度推崇,因為書中描寫了種種他成功應用他自己的『神的科學』以及『真實的魔法』的執行成果,換而言之,就是飛行的天賦、發現隱藏的 寶藏、以及強有力的愛情魔咒。

因為它來自於猶太聖油,亞伯拉梅林油也被使用於卡巴拉神祕哲學中,但在卡巴拉中,並沒有具體地按照沃爾姆斯的亞伯拉罕的描述來製作。

Thelema教派的建立者亞歷斯特.克勞利極為重視亞伯拉梅林油,並且經常在他的日常生活中使用他所配製的聖油。在克勞利的神祕學系統里,聖油是他稱之為『超乎尋常的活動』的象徵──「聖油會聖化一切它所接觸的事物,這就是它的目的;使所有的行動都符合聖潔。」

克勞利曾說過:

「聖油是魔法師熱切渴望的,它可以聖化他以便執行超乎尋常的活動,也正因如此,它可以聖化神殿中所有的設備和法器,也能用於感恩祈禱或聖油儀式。它來自於神的授予,基於這個理由,魔法師們在進行魔法活動之前,會將聖油從上而下地塗在他們的各輪,以聖化自我。」

「聖油是純粹的金黃色,塗擦它時會使身體亢奮地像火灼般顫抖。它將種種的個人私慾轉化為純淨的光。把個人的私慾轉化為追求心靈的提升和體驗神性,未必是魔法師的所希望的,但是對魔法師來說,只需仰賴聖油所提供的一點點神性,就可以統整一己之私慾。」

這種聖油目前被Thelema教派、天主真知教會(Ecclesia Gnostica Catholica,一個神秘的宗教組織, 這個組織是由其中一個東方神殿教Ordo Templi Orientis的分支團體所傳入的。這個組織與東方神殿教的密切關係是在1908年至1920年間受到矚目。)用於一些儀式中,包括洗禮、堅振聖事 (Confirmation)、神職授任禮(又稱按立Ordination),也用於聖化魔法工具以及神殿中的陳設。在真知彌撒(Gnostic Mass,克勞利1913年到莫斯科旅行時所撰寫的,很多儀式和羅馬天主教會的聖餐禮相當類似)中享用的聖餐──光輝蛋糕──之中,聖油是相當重要的成 份,



<馬瑟斯錯譯所造成的衝擊&克勞利對精油的利用>

那些依據猶太神祕學傳統,按沃爾姆斯的亞伯拉罕的配方製作亞伯拉梅林油的人都得到令他們滿意的成果。而依據馬瑟斯的錯譯,或是克勞利獨創的、以精油而非原料來製作聖油配方的追隨者們,也導致一些有趣的結果。

*香味:亞伯拉梅林─馬瑟斯油和亞伯拉─馬瑟斯─克勞利油與亞伯拉梅林油的香味截然不同。香氣對人類的情緒是種強有力的刺激,高良薑的香氣(刺激且辛辣)與菖蒲(若隱若現的花香甘甜)分別連結到大腦不同之處。

在自然魔法領域內的神祕學者採用植物原料來製作聖油,因為他們尊崇來自於植物的獻禮,他們發現這些聖油會對精神、思考、以及『本質』都會產生不同的影響。 假設所有的魔法都建立於『意志』,植物的香味只做為裝飾之用,那我們就可以把花生油與人造櫻桃香精加以混合拿來做聖膏油──因為任何油品都不會有差別。

然而,大多數的神祕學者都很重視植物的香味、以及它們的象徵意義,所以他們將亞怕拉梅林─馬瑟斯油和亞伯拉梅林油分別用於不同的地方。


*象徵主義:亞伯拉梅林─馬瑟斯油與亞伯拉梅林油在某些部分歸屬於不同的精神層次。克勞利以卡巴拉來為高良薑做註釋:「高良薑同時代表Kether與 Malkuth,太初與最終,一與多。」這和菖蒲──象徵男性性器──的歸屬不同(亞伯拉梅林列舉的原始配方)。換而言之,克勞利將傳統的卡巴拉魔法更改 為屬於他自己的神祕學體系──Thelema。


*皮膚過敏:在馬瑟斯─克勞利版本中,對某些人來說,如果肉桂和高良薑精油稀釋得不夠充份,將會對皮膚產生毒素、刺激以及過敏,肌膚會產生不舒服的燒灼 感,如果大量運用,可能會導致肌膚灼傷。馬瑟斯─克勞利配方只可以小量地使用於皮膚上,而且還必需避開敏感部位,像是眼睛、鼻孔、陰部或肛門的黏膜處。如 果肌膚屬於敏感膚型,在首次使用前應先進行敏感度測試(九綠亂入:可以把聖油塗在手腕上,靜待15分鐘,再來驗看是否產生過敏)。真正的亞伯拉梅林聖油不 會燒灼皮膚,可以運用於傳統的猶太教、基督教,以及魔法活動上。


*服食毒素:高良薑是可食的,菖蒲則是有毒的(九綠亂入:菖蒲有的可食 有些品種則有毒性 比如說唐菖蒲 聖經里的菖蒲不是是何品種?),這無疑是 Thelema教徒使用馬瑟斯─克勞利油而非亞伯拉梅林油舉行聖餐禮的重要因素,它可以提供溫和的麻醉效果(來自沒藥),還有辛辣感(來自肉桂和高良 薑),任何在配方里使用菖蒲精油的人都應該知道,它是不可食用的。



==================== 原文如下 ======================
Holy Oil
http://www.egnu.org/thelema/Holy_Oil
http://en.wikipedia.org/wiki/Oil_of_Abramelin
(Redirected from Oil)

"The Holy Oil is the Aspiration of the Magician; it is that which consecrates him to the performance of the Great Work..." -Aleister Crowley, Book 4 (Part II, Chapter 5)

Abramelin oil, also called Oil of Abramelin, is a ceremonial magical oil blended from aromatic plant materials. Its name came about due to its having been described in a medieval grimoire called The Book of the Sacred Magic of Abramelin the Mage written by Abraham of Worms. The recipe is adapted from the Jewish Holy Oil of the Tanakh, which is described in the Book of Exodus attrbuted to Moses. There is quite a bit of controversy concerning one of the ingredients, due to translation issues surrounding a French manuscript of the book, several German manuscripts, an Aramaic manuscript, the English translation by S. L. McGregor Mathers (from the French manuscript), and the Hebrew scripture from which the recipe presumably derived. Oil of Abramelin is a Holy Oil used to consecrate the magician and any magical weapons he or she will be utilizing while in the Temple. It is also used in Thelema in the construction of the Eucharist, the Cake of Light.

Ingredients and methods of preparation
There are, especially among English-speaking occulists, numerous variant forms of Abramelin Oil.



<Abramelin Oil>
In the original manuscripts, the recipe for Abramelin Oil is as follows:
You shall prepare the sacred oil in this manner:

myrrh in tears, one part;
fine cinnamon, two parts;
calamus half a part;
the half of the total weight of these drugs of the best oil olive.

The which aromatics you shall mix together according unto the art of the apothecary, and shall make thereof a balsam, the which you shall keep in a glass vial which you shall put within the cupboard (formed by the interior) of the altar.

Those familiar with the recipe for Jewish Holy oil will at once recognize the derivation of this formula, right down to the catch phrase "according unto the art of the apothecary." Here is the recipe for Jewish Holy Oil from the Bible:

Take thou also unto thee principal spices, of pure myrrh five hundred [shekels], and of sweet cinnamon half so much, [even] two hundred and fifty [shekels], and of sweet calamus two hundred and fifty [shekels], And of cassia five hundred [shekels], after the shekel of the sanctuary, and of oil olive an hin: And thou shalt make it an oil of holy ointment, an ointment compounded after the art of the apothecary: it shall be an holy anointing oil.

The Bible lists five ingredients: Myrrh, Cinnamon, Cassia, Calamus, and Olive oil.

The four ingedients listed by Abraham of Worms in The Book of the Sacred Magic of Abramelin the Mage are Myrrh, Cinnamon, Calamus, and Olive oil.

Since Cinnamon and Cassia are two species of the same Cinnamomum genus, their doubling up into one name by the medieval author Abraham of Worms is not unexpected. His reasons for doing so may have been prompted by a pious decision to avoid duplicating true Holy Oil, or by a tacit admission that in medieval Europe, it was difficult to obtain Cinnamon and Cassia as separate products.



<Abramelin-Mathers Oil>
According to the S.L. MacGregor Mathers English translation, which derives from an incomplete French manuscript copy of the book, the recipe is as follows:

You shall prepare the sacred oil in this manner: Take of myrrh in tears, one part; of fine cinnamon, two parts; of galangal half a part; and the half of the total weight of these drugs of the best oil olive. The which aromatics you shall mix together according unto the art of the apothecary, and shall make thereof a balsam, the which you shall keep in a glass vial which you shall put within the cupboard (formed by the interior) of the altar.

The four ingedients listed by Mathers in his translation of The Book of the Sacred Magic of Abramelin the Mage are Myrrh, Cinnamon, Galangal, and Olive oil.

Mathers'' substitution of "Galangal" for "Calamus" seems to be a poor translation on his part; the word that he translated from the French is actually the word "Calamus." All of the other extant manuscripts, in German and Aramaic, also list "Calamus" as the ingredient. This mistake by Mathers was to have repercussions in the works of later occultists, especially Anglophones.



<Macerated Abramelin Oil>

Those who hold that Mathers grossly mistranslated the French manuscript or who have never consulted the Mathers version because they have read the text in the original German, French, or Aramaic, make a macerated version of Abramelin oil as follows:

* 4 parts Cinnamon bark quills, reduced to powder
* 2 parts Myrrh resin, finely ground
* 1 part Calamus chopped root, reduced to powder
* half of the foregoing total weight Olive oil

The mixture is macerated for one month, then decanted and bottled for use, producing a fragranced oil suitable for anointing any portion of the body, that will not burn the skin. It may be applied liberally, after the manner of traditional Jewish Holy Oils, such as the one which was poured on Aaron''s head until it ran down his beard. It is not, however, made "according unto the art of the apothecary", for it is not distilled after the maceration, merely decanted into bottles.



<Macerated Abramelin-Mathers Oil>

Those who make Abramelin according to the English translation of Mathers'' book compound their Abramelin oil from raw ingredients. They use the ratio given in the book:

* 4 parts Cinnamon bark quills, reduced to powder
* 2 parts Myrrh resin tears, finely ground
* 1 part Galangal sliced root, reduced to powder
* half of the foregoing total weight Olive oil

This mixture is macerated for one month, then decanted and bottled for use. The result is a fragranced oil suitable for anointing any portion of the body, and it will not burn the skin.



<Abramelin-Mathers-Crowley Oil made with essential oils>

Early in the 20th century, the occultist Aleister Crowley created his own version which he called the Oil of Abramelin, sometimes refered to as the Holy Oil of Aspiration. It was based largely on Mather''s flawed translation, which included the use of Galangal instead of Calamus. Crowley also abandoned the book''s method of preparation - which specifies blending Myrrh "tears" (resin) and "fine" (finely ground) Cinnamon- instead opting for pouring together distilled essential oils with a small amount olive oil. His recipe reads as follows:

* 8 parts Cinnamon essential oil
* 4 parts Myrrh essential oil
* 2 parts Galangal essential oil
* 7 parts Olive oil

Crowley weighed out his proportions according to the recipe fiven for raw materials. The result is to give the cinnamon a strong presence, so that when it is placed upon the skin "it should burn and thrill through the body with an intensity as of fire." This formula is entirely unlike the Jewish grimoire recipe and it cannot be used according to traditional religious practice, where the oil may be poured over the head. Rather, Crowley intended it to be applied in small amounts, usually to the top of the head or the forehead, and to be used for anointment of magical equipment as an act of consecration.



<Abramelin Oil made with essential oils>

Those wishing to make a version of Abramelin oil in the original form, with Calamus, but using Crowley''s substitution of essential oils for raw plant matter, might use this formula:

* 4 parts Cinnamon essential oil
* 2 parts Myrrh essential oil
* 1 part Calamus essential oil
* half of the foregoing total weight Olive oil

However, in recognition of the fact that ancient perfumers and apothecaries never compounded their fragrances by mixing essential oils in such large ratio with respect to carrier oils because the original formula was to be distilled after maceration, not before, it is sensible to restore the proportions to something like what they would have been if maceration and distillation had occurred "according to the art of the apothecary":

* 4 parts Cinnamon essential oil
* 2 parts Myrrh essential oil
* 1 part Calamus essential oil
* 28 parts Olive oil

This is a highly fragranced oil that may be applied to the skin in more liberal amounts; it is a close, modern approximation of the oil described by Abramelin to Abraham of Worms.



<Doubly-consecrated Abramelin-Mathers-Crowley Oil recipe>

Some adherents of Crowley''s religion add 1 part of a previously consecrated batch of the mathers-Crowley version of Abramelin oil to each new batch they make according to the Crowley formula. This is done for magical reasons and does not change the proportions of the ingredients.


Symbolism of the ingredients
Many traditions of magic work with plant materials, and most also assign some symbolic meanings or ascriptions to these ingredients.

In the Jewish tradition, from whence came the original Biblical recipe upon which Abramelin Oil is based, the Olive is a symbol of domestic felicity and stability, Myrrh (which contains opioids) is sacred to the Lord, Calamus is known for its sweetness and phalliform fruiting body and stands for male sexuality and love, while Cinnamon is favoured for its warming ability.

In hoodoo folk magic, these symbolisms are somewhat changed: Myrrh and Olive remain the same, but Cinnamon is for money and luck, and Calamus is used to sweetly control others. (The Matherian alternative, Galangal, is employed in protective work, especially that involving court cases.)

Crowley also had a symbolic view of the ingredients that he found in the Mathers translation,:

"This oil is compounded of four substances. The basis of all is the oil of the olive. The olive is, traditionally, the gift of Minerva, the Wisdom of God, the Logos. In this are dissolved three other oils; oil of myrrh, oil of cinnamon, oil of galangal. The Myrrh is attributed to Binah, the Great Mother, who is both the understanding of the Magician and that sorrow and compassion which results from the contemplation of the Universe. The Cinnamon represents Tiphereth, the Sun -- the Son, in whom Glory and Suffering are identical. The Galangal represents both Kether and Malkuth, the First and the Last, the One and the Many, since in this Oil they are One. [...] These oils taken together represent therefore the whole Tree of Life. "


*Abramelin Oil in occult tradition

The popularity of Abramelin Oil rests on the importance magicians place upon Jewish traditions of Holy Oils and upon the The Book of the Sacred Magic of Abramelin the Mage in particular. The oil is highly esteemed by those who wish to follow the course of ritual activities outlined in the book by Abramelin the Mage in order to obtain the outcomes he promised those who successfully applied his system of "Divine Science" and "True Magic", namely, the gifts of flight, treasure-finding, and invisibility, as well as the power to cast effective love spells.

Because it derives from the formula for Jewish Holy Oil, Abramelin Oil also finds use among Kabbalists who are not specifically performing the works described by Abraham of Worms.
Abramelin Oil and Thelema

Abramelin Oil was seen as highly important by Aleister Crowley, the founder of the religion of Thelema, and he used his version of it throughout his life. In Crowley''s mystical system, the oil came to symbolize the aspiration to what he called the Great Work-"The oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy."

Crowley went on to say,

"The Holy Oil is the Aspiration of the Magician; it is that which consecrates him to the performance of the Great Work; and such is its efficacy that it also consecrates all the furniture of the Temple and the instruments thereof. It is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above. For this reason the Magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn."

"This oil is of a pure golden colour; and when placed upon the skin it should burn and thrill through the body with an intensity as of fire. It is the pure light translated into terms of desire. It is not the Will of the Magician, the desire of the lower to reach the higher; but it is that spark of the
higher in the Magician which wishes to unite the lower with itself."

This oil is currently used in several ceremonies of the Thelemic church, Ecclesia Gnostica Catholica, including the rites of Baptism, Confirmation, and Ordination. It is also commonly used to consecrate magical implements and temple furniture. The eucharistic host of the Gnostic Mass-called the Cake of Light-includes this oil as an important ingredient.



<The impact of Mathers'' error and Crowley''s use of essential oils>

Those who make Abramelin Oil accoding the the recipe given by Abraham of Worms are woking well within the Jewish occult tradition. Follow the Mathers mistranslation and/or Crowley''s innovative use of essential oils rather than raw ingedients in weighing out the proportions, has resulted in some interesting repercussions:

* Scent: The Abramelin-Mathers and the Abramelin-Mathers-Crowley oils have an entirely different aroma from the Abramelin oil. Scent is a powerful stimulator of human emotions, and the scent of Galangal (Gingergy and spicy) is so unlike the scent of Calamus (florally sweet yet a bit yeasty) that is makes different connections in the brain. Insofar as occultists in the field of Natural Magic work with plant materials because they value botanical contributions to ceremonial rites, they find that these oils produce different states of mind, of thought, of "being." If one assumes that all magic is "Will" based and that plant scents are only window-dressing, then one could mix peanut oil with fake cherry scent and use it as an anointing oil -- because anything would do. However, most occultists do value the scents of plants, as well as their symbolism, and this leads the user of the Abramelin-Mathers recipe to a different place than the use of Abramelin Oil does.

* Symbolism: The Abramelin-Mathers oil has a partially differing spiritual ascription from the Abramelin oil. Crowley gives the following Qabalistic meaning for Galangal: "Galangal represents both Kether and Malkuth, the First and the Last, the One and the Many." This is not the ascription given to Calamus (the plant named in the original Abramelin recipe), which is considered to be symbolic of male sexuality. Crowley''s recipe therefore changes the symbolism of the oil from that of traditional Kabbalistic grimoire magic to his own system of Thelemic mysticism.

* Skin irritation: Cinnamon oil is listed as a dermal (skin) toxin, irritant, and sensitizer. The use of insufficiently diluted Cinnamon and Galangal essential oils in the Mathers-Crowley version of the oil can, for some people, be uncomfortably hot on the skin, and, if applied too liberally, can actually cause skin burns. The Mathers-Crowley recipe can only be used in relatively small amounts upon the skin and should be carefully placed to avoid sensitive areas, such as the eyes, nostrils, or mucous membranes of the genitals or anus. If dermal sensitivities are an issue, a skin patch test should be conducted prior to first-time use. True Abaramelin Oil does not burn the skin and can be applied according to traditional Jewish and Christian religious and magical practices.

* Digestive toxicity: Galangal is edible, Calamus is not, being toxic. This is certainly relevant to Thelemites who use the Mathers-Crowley recipe for Oil of Abramelin as flavouring for their eucharistic host, giving it a mild opiated taste (from the Myrrh) and a spicy tang (from the Cinnamon and the Ginger-like Galangal). Any use of Calamus essential oil in such a recipe would render the host inedible.

 

http://blog.yam.com/ninegreen0000/article/7274371