Theurgic Phota Septenary Resin Blend Incense Powder (50g). Comes in foil ziploc pouch with two charcoal discs.

The Theurgic Phota Septenary Incense is made of seven tree resin with the planetary correspondences corresponding to ritual activation and entheogenic awakening of the “theurgic lights” (theourgika phota). This is a potent incense to use in theurgic rites to gain power, energy, clarity, and focus. To this end it is literal a fumigant for ‘clearing the air’ of negative, binding, fettered energies, mundane parasitic and vampiric forces that reduce spiritual insight, sacred purpose and seek to transfix the spirit. These dark for lower astral forces seek to isolate and exile, demoralize and cripple the sacred Work. These forces can come through the clusters of distractions, tensions, triggers that evoke this lower world and counteract the soul’s striving towards ascent. These often come through weak points in a person’s life, volatile people, depressed and unstable will manifest intrusions or counteractive behavior at crucial times to thwart the soul’s momentum. Likewise it makes the false teachings glitter, seducing them into the anti-traditions warped theurgical processes towards spiritual prisons and energetic traps. The truth is that all the religions are Mystery Traditions with an inner doctrine towards union with their source. The Indo-European and polytheistic true pagan worldview is of the soul’s ultimate individuation and company with the gods. our ancestors were humans, chiefs, kings, warriors and shamans that became Gods through their efforts and the honor of time that has elevated them to the celestial powers.

Our alchemical great work is to reconstruct and recreate the world, to saturate our consciousness in this divine cosmology and use it to return the planetary attributes and returned with a purified soul, ennobled in its self won theurgic and shamanic gnosis.

The embodied soul, Iamblichus says, becomes a stranger to itself and once exiled from its own immortality, the soul must receive assistance from the gods to recover its lost divinity. We must nurture this capacity. aim our intention and energies to the highest, sacred purpose in life. This is to realize the sacred divinity within, by the ritual and aimed ecstatic experience that lifts the souls to the gods. Each attends to his sacrifice according to what he is, not according to what he is not therefore the sacrifice should not surpass the proper measure of the one who performs the worship.

This is said by the Master, and it means we must confront our situation and begin the self-mastery towards a self won gnosis. The theurgical union as noesis or gnosis, he “as careful to distinguish theurgical gnosis and noesis from its human correlates theurgy “as always the work of the gods, not of man.” We take aspects of the natural world that are specific in correspondences and sympathies with the celestial powers and influences that radiate from the Gods. Iamblichus, therefore, included the use of natural objects such as stones, plants, herbs, seeds, animals, and other tokens or sunthemata capable of awakening the soul to its participation in the divine.

This is the ancient Mystery School spiritual technologies that use multiple and material forms of worship–corresponding to the souls divisions–)until we are brought as far as “we can into the unity of deification. We recreate the universe by ritual performing the creation of the world in rites. The theurgic rituals must be empowered by the gods and convey their good will by ritually recapitulating the gods work of creation and participate in the perfecting power of “every theurgic holiness in us”

It is not possible for the human intellect to be lifted up to the immaterial mimesis and contemplation of the heavenly hierarchies unless it makes use of the material guide proper to it. The visible beauties [of the liturgy] are signs of the invisible beauty, the beautiful odors of incense represent the diffusion of the intelligible, and the material lights are icons of the immaterial gift of light. . . . Order and rank [of the clergy] here below are a sign of the harmonious ordering [of the soul] toward divine things, and the reception of the most divine Eucharist [an icon] of participation in Jesus. And as many things as are given to heavenly beings transcendentally (huperkosmios), are given to us symbolically.