Andromalius and Incense for Recovering What Was Taken

A spirit for a particular kind of wrong

Andromalius is an earl in the Goetia tradition, and the Grimoire Companion material gives his office in a sentence that is unusually concrete: he brings back the thief with the stolen goods, and he discovers all wickedness and underhand dealing. That is not a general office. It is a working for a particular situation, and it is worth approaching as such.

Theft, in a working sense, is wider than a break-in. It includes a thing taken, a sum withheld, a credit claimed by someone who did not do the work, an idea used without acknowledgement, and a dealing done in secret that harmed you while you were kept in the dark. Underhand dealing is the quieter half of the office, and often the more painful one, because the harm is not only the loss, but the discovery that someone you trusted was working against you while smiling at you.

Before any working with Andromalius, name the wrong plainly, in one sentence, to yourself. What was taken, or what was done in secret, and by whom, as far as you actually know? If you cannot name it without guessing, your first work is not a spirit working. It is inquiry: checking records, asking plain questions, and separating what you know from what you fear. A working built on a guess will return a guess, dressed up as an answer.

Discovery first, recovery second

Andromalius discovers wickedness and underhand dealing, and that discovery comes first in the office, even though most practitioners arrive wanting recovery first. The order matters. Recovery without discovery is blind: you may get a thing back without knowing how it was taken, and the same dealing can happen again through the same gap. Discovery without recovery is also incomplete, but it is the part that protects you going forward, because once a dealing is seen clearly, it can be guarded against in ordinary life.

In a working, then, ask for discovery in its own right, not only as a step toward getting something back. Ask to see the dealing plainly: who did what, how it was hidden, and where the gap in your own arrangements allowed it. That is uncomfortable knowledge, and it is the knowledge that changes how you arrange your affairs afterwards. A practitioner who asks only for return, and refuses to look at the gap, will often find the same loss repeating in a new form.

Keep a record of what you discover, in ordinary terms as well as in working terms. What records did you check, what did you find, what did other people say when asked plainly, and what did the working itself bring to your attention? A record kept over weeks is what lets you tell whether a discovery arrived through the working, through ordinary inquiry, or through both together, which is the usual case.

What recovery means, in practice

Bringing back the thief with the stolen goods sounds, in the old language, like a single dramatic event. In ordinary life, recovery usually arrives in a less dramatic form: a payment made, a thing returned, a credit corrected, an apology and a correction, a dealing stopped because it was seen. Be prepared for recovery to look ordinary. A working that is only counted as successful if it arrives with drama will miss the ordinary forms in which recovery actually happens.

Be specific about what you want, in your own words, before you begin. Are you asking for a thing to be returned, for a sum to be paid, for a secret dealing to be exposed, or for a thief to be brought to account in a way you can see? Each of those is a different petition, and each leads to a different working and a different way of observing what follows. A petition that asks for all of them at once, in vague language, cannot be tested afterwards.

That reflection is practical craft. A clear petition can be observed. A vague petition cannot be tested, and a working that cannot be tested cannot teach you anything, even when it seems to work.

Ordinary action alongside the working

A working with Andromalius does not replace ordinary action, and it should not be used to postpone it. If a thing was stolen, report it where reporting is appropriate. If a sum is owed, pursue it through the channels that exist for that purpose. If a dealing was underhand, change the arrangement that allowed it: the access, the password, the account, the agreement, the person who holds the keys. Spirit work and ordinary action are not alternatives. They are two halves of a recovery, and a practitioner who does only one half will usually find the recovery incomplete.

If the situation is a legal matter or a safety matter, deal with that matter in the ordinary world first, or at the same time. Ritual work is not a substitute for a lawyer, for a report to the proper authority, or for leaving a dangerous situation. If you are unsure whether a working is appropriate, wait, ask a teacher you trust, or choose a simpler protective practice first and see how that sits.

Protection, after discovery, is a working in its own right. Once you know how a dealing was done, set the boundary that closes that gap, in ordinary life and in your working practice. A seal carried for protection, an incense burned to set the room, and a changed arrangement in daily life are not three separate gestures. They are one practice, carried out in three places.

What incense does in the room

Incense does a different job from oil, and from a seal. Oil marks and anoints. A seal gives a working a centre to hold. Incense fills the space and sets the atmosphere for the working itself. When you light incense and let the room settle before you speak, you are giving yourself a threshold: ordinary air on one side, working air on the other.

That threshold is worth protecting in a working about theft and secrecy, because such workings are often done in anger or in anxiety, and anger and anxiety rush. Do not rush from lighting to speaking. Let the smoke rise, let the scent settle, and let your own breathing slow to the pace of the room. The pause between lighting and petition is part of the work, not a delay in it. A practitioner who speaks at once, while still rehearsing an argument, has not yet arrived in the working, even though they are standing in the room.

Incense is also used to fumigate the tools and talismans that will be used in a working. Passing a seal, a candle, or a tool through the smoke at the time you prepare it is a common use: it marks the item as set aside for this purpose, and it starts the working before a word is spoken. Do it deliberately, item by item, rather than waving everything through the smoke in a hurry.

How this incense is made here

I offer a small variety of very rare and very useful incense. I hand make each batch of incense when you order it, unless I have just recently made some. The incenses I make are of a quality that I use them myself for magical work. They work well enough that I use them successfully for spirit work, work for clients, as well as my own spellwork.

That made-to-order point matters in practice. It means the incense has not been sitting, opened and closed, through other people's orders. It is made for your order, and then blessed by me before it is sent out. I make no promise about what it will do for you, only that it is made by hand, for this work, and not mass produced.

When the incense arrives, store it as you would any working tool: in its proper place, set aside for workings, not mixed in with ordinary household scent. The way you keep a tool between workings is part of how it holds its association when you bring it out again.

A simple working order, to adapt to your own practice

The following is a general order, not a fixed script. Adapt it to the system you already work in, and to the instructions you already follow for Goetia work. Do not treat a general article as a substitute for proper teaching in the system.

First, prepare the room and yourself, and write the wrong in one plain sentence, separating what you know from what you guess. Second, set out the seal, tool, or candle you will use, and the incense. Third, light the incense and let the space settle. Fourth, speak your petition clearly and once, rather than repeating it until it loses its shape. Fifth, sit quietly for a time and listen, rather than filling every moment with more words. Sixth, close the working properly, in the manner your practice requires, and put the tools away in their proper place.

Afterwards, write down what you did, when you did it, and what you noticed, in plain language. Not what you hoped would happen, but what actually happened. Over days and weeks, that record, kept alongside your ordinary inquiry, is what lets you tell whether a dealing was discovered, whether a thing was returned, and whether the gap that allowed it has been closed.

When to pause, and when to stop

Do not do this work in the heat of an accusation, if you can avoid it. Anger passes, and a working done in the heat of it often reads, afterwards, as something you wish you had phrased differently. Wait until you can state the matter calmly, even if the matter itself is serious, and until you can separate what you know from what you suspect.

Do not repeat the same working endlessly in the hope that repetition alone will force a result. Do the work properly, once, observe, take the ordinary steps that belong to the situation, and then decide calmly whether a second working, a different approach, or no further working is the right next step. Repetition without reflection is noise, and noise is the enemy of the clear seeing a discovery working requires.

Andromalius incense, for spirit work and spellwork

If you are doing spirit work and spellwork with Andromalius, incense sets the room for that work.

I hand make Andromalius incense myself, in small batches when you order, and I bless it myself before it is sent out. It is for spirit work and spellwork with Andromalius, at $44 CAD. View the product

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