Cimeies and the Magick Bath
A marquis of learning and finding
Cimeies is a marquis in the Goetia tradition, and the Grimoire Companion material gives his office in a sentence that joins two kinds of work: he teaches grammar, logic, and rhetoric, he discovers lost and hidden things, and he makes men valiant. Learning, finding, and courage are not three separate offices here. They are one practice, seen from three sides, and a working with Cimeies is stronger when the practitioner sees the connection.
Grammar is the study of language as it is actually used: its forms, its rules, and its exceptions. Logic is the study of argument: whether a conclusion follows from its premises, and where an argument breaks. Rhetoric is the study of speaking well: in a clear order, with the right emphasis, to a particular audience, for a particular purpose. A practitioner who studies all three learns to read clearly, to argue honestly, and to speak plainly, and those three skills serve every other kind of spirit work as well.
Discovering lost and hidden things belongs beside that learning, because finding is often a matter of language and logic first. A thing is lost because it was misplaced, mislabelled, misremembered, or hidden by a dealing done in secret. A practitioner who can read a record carefully, follow an argument to its gap, and ask a plain question in clear words will find more, in ordinary life, than a practitioner who only asks a spirit for a location and waits.
Valour, in ordinary language
Making men valiant sounds, in the old language, like a gift of battlefield courage. In ordinary life, valour is quieter: it is saying a plain thing that needs saying, holding a boundary that needs holding, and doing a piece of work that you have been putting off because it is difficult or uncomfortable. A working for valour, in that sense, is a working for the courage to act, not only to feel brave.
Before a working for valour, name the act. What, exactly, are you putting off, or avoiding, or afraid to say? A petition for general courage is a petition for nothing in particular. A petition to have a particular conversation, to make a particular decision, or to begin a particular piece of work can be observed afterwards: did you do it, or did you not? That test is what turns a working for courage into a practice, rather than a feeling that fades by morning.
Be specific about what you want, in your own words, before you begin. That reflection is practical craft. A clear petition can be observed afterwards. A vague petition cannot be tested, and a working that cannot be tested cannot teach you anything, even when it seems to work.
Why a bath, before a working
A magick bath is a preparation, not a working in itself, and that distinction is worth keeping. A bath cleanses, settles, and marks a threshold: ordinary day on one side, working on the other. A practitioner who bathes before a working arrives in the working already changed, in body and in attention, rather than arriving straight from errands and argument and having to settle while the working is already under way.
That is why the instructions for these baths are simple and repeated: it is best to take each bath each day for three days in a row. Three days is not a superstition. It is a rhythm. The first day breaks the ordinary pattern. The second day deepens it. The third day establishes it, so that by the time the formal working begins, the practitioner is not starting from scratch. A preparation kept for three days is a preparation that has had time to settle into the body and into the daily routine.
A bath also works on the senses in a way that incense and oil alone do not. Warm water, herbs, and scent together engage the whole body, not only the hands or the nose. A practitioner who has bathed, dried, and dressed for a working has already performed a sequence of deliberate acts before a word of petition is spoken, and that sequence is itself a form of preparation. The working begins, in practice, with the bath, not with the first spoken word.
How this bath is made, and how to use it
These baths use only one hundred percent pure roots, herbs, and sometimes essential oils. No synthetics are used. That is the maker's practice across the bath line, and it matters for a preparation that will touch the skin: a bath made from real roots and herbs, without synthetic scent, smells like what it is, and it leaves the skin and the room with that scent, rather than with a manufactured imitation of it.
The instructions given with the baths are plain, and they are worth following as written. To use any of these baths, you simply add them to a pot of water, approximately one litre or so. If you pour everything in, including the bits of herbs, just use either a strainer to get the chunks out after your bath, or one of those fish tank nets, or a bird catching net. That practical detail, about a strainer or a net, is not an afterthought. It is how a herb bath is actually used in a bathroom, without leaving a drain full of roots, and a practitioner who follows it will find the bath a pleasure rather than a chore.
Take the bath each day for three days in a row, as the instructions advise, and treat each day's bath as a preparation in its own right: bathe deliberately, dry, dress for the working or for the day that follows, and note, in plain language, how you feel afterwards. A record of three baths, kept alongside a record of the working that follows, shows whether the preparation is doing its work, in the only place it can reliably be seen: in your own steadiness, clarity, and readiness when the working begins.
Preparing the working the bath belongs to
A bath prepares a working. It does not replace the working's own preparation. Before the formal working, write the purpose in one sentence, as plainly as you can. Are you asking to learn a subject, to find a lost or hidden thing, or to act with valour in a particular matter? Those are different petitions, and they lead to different workings. Name the one you mean.
Prepare the room as well as yourself. Clear the space you will use, set it aside for this purpose, and use it consistently if you can. Set out the seal, tool, or candle you will use, and the incense and oil if they are part of the working. A bath taken in a hurry, in a cluttered room, with the working's tools still in a drawer, is a preparation only in name. A bath taken deliberately, with the room already prepared, is a threshold crossed properly.
Prepare what you will say. Know your petition in your own words, and know what you are not asking. In a working for learning or finding, that second part matters as much as the first. Are you asking for a fact, for a skill, for a hidden cause to be revealed, or for the courage to act on what you already know? Those are different petitions, and they lead to different workings.
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, take the bath, each day for three days in a row, following the instructions above, straining out the herb pieces after each bath. Second, on the day of the formal working, bathe, dress, and prepare the room. Third, set out the seal, tool, or candle you will use, and the incense and oil. 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 is what lets you tell whether a subject is being learned, whether a lost thing was found, and whether an act of valour was actually done.
When to pause, and when to stop
Sometimes the right answer is not a spirit working at all. If the situation is a legal matter, a safety matter, or a medical matter, deal with that matter in the ordinary world first, or at the same time. Ritual work is not a substitute for a lawyer, a doctor, 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 practice first and see how that sits.
A bath, like any preparation, should be treated with ordinary care. If you have sensitivities to roots, herbs, or essential oils, test carefully, or use the bath in a way that does not aggravate a sensitivity, and do not use a preparation on broken skin. A preparation that harms the body does not prepare it for a working.
Do not repeat the same working endlessly in the hope that repetition alone will force a result. Do the work properly, once, observe, 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 hearing a learning and finding working requires.
Cimeies Goetia bath, for work with Cimeies
If you are doing a magick bath for work with Cimeies, for learning, for finding lost and hidden things, and for valour in a particular act, this bath is the preparation for that work.
Cimeies Goetia bath is offered at $44 CAD. View the product
For workings where incense and oil are part of the room, the matching Cimeies Goetia incense and Cimeies Goetia grimoire demon evocation oil are also offered, each at $44 CAD.
It is made by hand, for this work, and 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.
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