There is much to contemplate as the Days of St. Cyprian approach. It’s now been two years since I first encountered the sorcerer-saint and answered his call to work with him. He and St. Justina now feature so prominently in my practice, ever pushing me to new syntheses, new understandings, and new currents of awakening. Steadily, he’s become one of my most potent spirit allies; a partner in sorcery, and an erudite teacher of Christian, pagan, and goetic gnosis. Just like how my HGA is always making sure I’m not slacking off, that my mind is open, flexible, and discerning, so too has the good saint, in our relationship, ensured that I ever seek a greater command over my life and a more sagacious understanding of the mysteries.
In the meanwhile as I prepare for what my spirits and I have planned for his feast and the nine days leading up to it, I wanted to reproduce on this new blog a small write-up I did of how I’ve come to work with sigils through the saint.
I really only started working with sigils more actively because of Rune Soup, specifically its premium membership, where the first course focused entirely on them. Inspiration I’ve gleaned from that course led to me involving St. Cyprian more directly with a much wider breadth of magical techniques, beginning with sigils and now encompassing numerous other forms. Now that through the course I’ve come to a better understanding of what sigils are useful for and how they (seem to) work, I’ve started actually using them far more often and with greater effect.
Where before I would rarely, if at all, craft sigils as a part of my magical work, I now have multiple shoals up and running passively in my life at all times, keeping the momentum going and making things more interesting in general. I’ve also found that sigils can serve as excellent road maps for workings—with a shoal I can set boundaries without restricting the ability to approach targets obliquely and with sufficient wiggle room for surprise blessings, and then layer on top of them with witchcraft, spirit conjuration, and other spell castings.
As a result, there have been a lot of sigil papers lying around my home. Originally, I was planning on just sticking them around in low attention zones—just off the side of the television, pinned against the fridge with magnets, stuck into the sides of bathroom mirrors—but I simply didn’t vibe with the resulting aesthetic. Instead, my spirits advised me to have a more unified place for them to “cook”; a place which itself can be enchanted to further amplify and manifest the sigils.
On my Kemetic Orthodox Senut shrine I have a “prayer jar” which holds, alongside a lock of my hair, numerous written prayers and petitions to the Netjer. Whenever it gets full I burn them, hair and all, in an outdoor ceremony. Similarly, on St. Cyprian’s shrine, I have a cauldron I enchanted using the “Cauldron of Dreaming” method outlined in ConjureMan Ali’s booklet Saint Cyprian: Saint of Necromancers from Hadean Press. In it I burn offerings, petition papers, and various prayers. I also roll a set of dice I enchanted using Balthazar’s Urim and Thummim consecration in the cauldron itself whenever I use them to confirm visions and messages given by the saint. While these examples somewhat correlated with what I was instructed to make, both involved ultimately burning the sigils, and my spirits advised me to, rather than doing so, craft a kind of vault which, when completely filled with sigils long since activated, can then be ceremonially sacrificed in the future during particularly auspicious astrological events. In the meanwhile, it would fill up with numerous new sigil-intentions, mingling off with the energies of those that had already manifested, with the latter’s weight and gravity pulling the former all towards immediate, continuous, and frequent activation.
When I pitched the idea to St. Cyprian, he presented a vision of a book of manifestation: a blank journal consecrated under his name, in a particular manner which he explained to me, which would be filled with sigils drawn in the appropriate planetary colours and activated in the correct combination of lunar days, planetary hours, and under the auspices of both the Hygromanteia spirits and himself. Enamoured with the idea, I purchased a fresh journal and set to work immediately, completing the book’s enchanting process in the middle of April.
The first couple of pages on the front and back of the book are comprised of personal seals relating to myself and my spirits on the outside, flanked by the ponto of St. Cyprian on the inside. Following that, I added various formulas, prayers, and orations from the Hygromanteia to be read before every scribing of a new sigil. One shoal goes on one page, usually in the same ink colour relating to which planetary force is being called upon. Individual sigils and related miscellanies are grouped in pages determined by chronological order, with each non-shoal page including a minimum of one robofish, specially consecrated, acting as the anchor for the page itself, and not necessarily the individual sigils. This way, if there’s a particular page of unrelated sigils where the majority of the statements have yet to activate, the moment one does the whole page is encouraged to jump on the momentum using the page-specific robofish.
Ever since then, I’ve been sigil-ing away constantly, and they’ve been activating like never before. Getting the “spirit timing” right has been a massive boon and I owe it to the Rune Soup course for taking me beyond just planetary hours, but the book itself has also ensured an even more compact and smooth manifestation process, incorporating all the elements into a single seat. I’ve done a fairly equal split between sigils for things I really want and those which are just for fun. The latter are those kinds of things which just make life interesting and convenient, like always having a seat on the subway or bus, my packages always arriving safely and as soon as possible into my hands, people giving me discounts and free stuff in stores, or running into more people who speak the non-English languages I speak in public. Sigils are a free, infinite resource after all, so if I’m not going to add a fuller ceremony to it with appropriately-oiled candles, incense, evocation, and so on, it’s usually because it’s something like that.
As soon as the book was created I ended up dreaming of a number of different project ideas pertaining to the saint. One was to create a kind of travelling fetish for St. Cyprian—something much smaller than my 12″ altar statue—which could be taken along into outdoor workings alongside my Cyprianic rosary to seat his essence. At the time I was considering making a mojo hand or maybe even trying to carve something simple, yet within a few days I came across a pair of 4.5″ statuettes of the good saint from Mexico for sale on Etsy. I thought they were perfect, so I bought both with the intention to split them between myself and Ziia.
I chose the one on the right. That sassy raised eyebrow paint job really spoke to me ,’:).
The statuette—alongside a wooden disc I had painted red, with Cyprian’s ponto over it in black—began their nine day enchanting process on a Saturday. During the novena three major sigil groups created directly under the saint activated. The more coherence my magical practice and spiritual relationships gain, the more momentum my workings acquire, chaining off each other like the pages of shoals in the book itself.
This year it seems that everything from events, circumstances, challenges and obstacles have been resolving swiftly, cleanly, and optimally. The moment something potentially annoying surfaces, it is immediately transformed into a positive feature. I’ve definitely noticed a steady upswing in this kind of luck-accumulation since I began working with firing off shoals regularly in the book. For those who work with sigils, I would highly recommend consecrating something similar under the guidance of a particular sorcerous being you trust and have a strong working relationship with.