Working with Vassago: past, future, and things hidden or lost - a three-day bath

Vassago, and three kinds of hidden matter

In the Grimoire Companion entry, Vassago is a Prince who reveals past and future and discovers things hidden or lost. Those three points give this article its shape, and they should not be blurred together. Revealing the past is a matter of understanding what actually happened, rather than what you remember, or what you were told, or what you wish had happened. Revealing the future is a matter of seeing what is coming, in the sense of a direction or a likely outcome, rather than a fixed fate that cannot be changed. Discovering things hidden or lost is different again: a thing, a piece of information, or a connection that is genuinely missing, and that you need to find in order to act. Start by naming which of the three this working is about. Write it in one clear sentence. If you cannot write that sentence, you are not ready to run the bath yet, and that pause is part of the work, not a delay in it.

It is worth being honest about which kind of hidden matter you are actually facing. Some practitioners ask about the future when the real problem is the past, misunderstood. Some search for a lost thing when the real problem is a piece of information withheld, or a conversation avoided. Some ask about the past when the real need is a decision about what to do next. A working aimed at the wrong kind of hidden matter will produce an answer that does not help, even if it feels interesting on the night. Be specific about the past event, the future direction, or the lost thing, and about why finding it matters now. If you work in the Goetia system, work from the instructions and teaching you already follow in that system. A general article like this one is not a substitute for proper teaching, and it should not be used to invent a purpose for a spirit you have not studied.

Why a bath, and why three days

A bath works differently from incense or oil, and that difference is the point. Incense fills a room. Oil marks a person or a tool. A bath covers you. You step into it, you sit in it, and the water, with the roots and herbs in it, touches skin over the whole body at once. For work about hidden things, that whole-body quality matters, because a hidden matter is rarely only a thought. It sits in the tension you carry when you cannot find something, in the tiredness after searching, and in the unease of not knowing what happened or what is coming. A bath addresses the working at that bodily level, not only at the level of words. That repetition is not filler. One bath can mark a beginning. Three baths, on three consecutive days, make a small discipline: you return to the same question, in the same prepared state, three times, and you notice what changes between the first day and the third.

That three-day shape also gives you a record worth keeping. Note what you noticed on each day, separately, rather than writing one summary at the end. The difference between day one and day three is often where the useful information sits, and a single summary written afterwards tends to smooth that difference away. For hidden things in particular, the change across three days, in what you remember, what you notice in the house or the papers, and what direction begins to look clearer, is itself information, and it should be recorded day by day. Plan the three days before you start, and keep them clear of anything that will pull you out of the work halfway through. If you take one bath and then forget the matter for a week, you have not done the working as described.

What is in the bath, and what is not

The baths offered here use only pure roots, herbs, and sometimes essential oils. No synthetics are used. The roots and herbs are the working material, and the water is the carrier. If a bath were made from synthetic scent, it might smell pleasant, but it would not be the same working, and this article does not pretend otherwise. That also means you should treat the bath as a ritual preparation, not as a cosmetic one. Do not add your own shower gel, bath oil, or scented products to it on a whim, and do not mix it with another working's materials halfway through the three days. If your practice calls for other preparations, do them in their proper place, and keep this bath as it is described: roots, herbs, sometimes essential oils, water, and the question you bring to it.

If you have sensitivities to herbs or essential oils, or skin conditions that react to plant material, be careful. Test your tolerance in the ordinary way, and if the bath irritates your skin, stop and reconsider how you use it. A working that leaves you uncomfortable in your own skin has not prepared you well for clear judgement or for searching carefully, and discomfort is information, not a test of dedication. The same practical care applies to the room. Leave the bathroom clean when you are done. Closing a working includes closing the room, and nobody searches clearly while picking herb pieces off their skin or unblocking a drain.

Preparing the bath, step by step

To use any of these baths, you simply add them to a pot of water, approximately one litre or so. That pot is where the preparation happens, before the bath itself. Heat the water as you would for a bath, add the bath material, and let it steep as a preparation, rather than tipping dry material straight into a full tub and hoping for the best. That is a practical detail, and it is there for a reason: strain the bath, or net the pieces out, as part of the closing.

Prepare yourself in the same way you would for any Goetia working: wash first if that is your practice, and know what you are going to say, in your own words, before you step in. A clear head is a working tool, just as much as the bath itself is, and for hidden things it is the main tool, because a question asked in confusion usually reads as confusion afterwards. There is a second preparation that matters just as much, and it is particular to lost things: before the first bath, search in the ordinary way, thoroughly, in the places the thing could actually be, and write down where you have already looked. A bath does not replace a search. It should follow a search, and it should be planned with the next search in mind, so that any direction that comes from the working has somewhere concrete to go.

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. First, prepare the pot of water and the bath material, and set aside the three days. Second, prepare yourself and write the question down in one sentence: the past event, the future direction, or the lost thing. Third, take the bath, deliberately, holding the question in mind rather than letting your thoughts drift to errands and messages. Fourth, after the bath, sit quietly for a time and write down what you noticed, in plain language, not what you hoped to notice, separating what you remembered, what you inferred, and what you merely guessed. Fifth, close the working properly, in whatever way your practice requires, and clean the bath and the room. Repeat on the second and third days, with the same question, and compare the three records at the end.

Do not rush from the bath to a conclusion, or to a frantic search. The point of a three-day working is that the past, the direction, or the lost thing has time to settle in your mind. Read your three records together on the fourth day, when you are not still in the water, and see what holds up across all three. An idea that only appeared on one day, in the heat of the moment, should be treated more cautiously than an understanding that returned, in steadier form, on all three. That steadiness is worth more, in hidden matters, than a dramatic impression on a single night, because a dramatic impression is easy to mistake for knowledge, and knowledge is what this working is actually for.

Past, future, and lost things, in ordinary terms

Each of the three kinds of hidden matter has its own ordinary test. A past revealed should be checkable, at least in part, against papers, messages, dates, or the accounts of other people who were there. If a supposed revelation about the past cannot be checked at all, treat it as a hypothesis to be tested, not as a fact to be acted on. A future revealed should be treated as a direction, not as a fixed fate. If a direction suggests a risk, prepare for that risk. If it suggests an opportunity, prepare for that opportunity. Do not treat a direction as an excuse to stop acting, or as a promise that acting is unnecessary. A lost thing discovered should be found, in the ordinary world, or the working has not finished its job. If the working suggests a place, go and look there, carefully, and record what you find, whether it is the thing itself or only a step toward it.

Sometimes the right answer is not a spirit working at all. If the hidden matter 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 reporting a loss that needs reporting. If you are unsure whether a working is appropriate, wait, ask a teacher you trust, or choose a simpler practice first: a thorough ordinary search, a careful reading of the papers, or a plain conversation with the people involved, and see how that sits.

Keeping a record, and knowing when to stop

Keep a short record for each of the three days: date, question in one sentence, bath taken, what you did, including ordinary searching or checking, and what you noticed afterwards, over days, not just in the bath itself. If nothing changes, that is also information. It may mean the question was unclear, the timing was wrong, the work was not appropriate, or simply that the situation needs a different approach, including a different search, a different source of information, or accepting that a particular past cannot be fully recovered, or a particular thing cannot be found. 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 not persistence. It is noise.

Vassago Goetia bath

A bath covers you. That whole-body quality is the point of this working, and three days in a row make it a discipline rather than a single soak.

I make Vassago baths from only pure roots, herbs, and sometimes essential oils, with no synthetics. Add the bath to a pot of water, approximately one litre or so, strain or net out the herb pieces afterwards, and take the bath each day for three days in a row. I make no promise about what it will do for you, only that it is made for this work.

If you want the bath for that work, this is the one I offer: Vassago Goetia bath, $44 CAD. View the product

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