Ritual Structures &
Practices & The Rite of the Verses from the Stele of Revealing
By Shade Oroboros 817
"All that we are is the result of all that we have thought. It is
founded on thought. It is created by thought." - The
Dhammapada
Ritual activity takes many forms: personal practices
of meditation and centering, invocation or evocation of entities,
seasonal celebration of sacred holidays, rites of passage through the
stages of life, initiation into some group structure, worship of the
gods, wild tantric orgies, or just straightforward operations of
results magick. Some of the main styles would be:
Mystical or Devotional: as in bhakti-yoga, dedicated
to worship, contemplation, and communion with the gods (before a
personal shrine filled with images of an ancient goddess, a devotee
scribes poetry, sings songs, makes offerings, meditates, communes, and
from the tales of the deity reshapes the manner of their own life).
Hermetic or Theurgic: solemn magical ritual in the
intellectual, qabalistic, or complex ceremonial mode, as with the
Golden Dawn (in a temple carefully arranged according to geometric and
geomantic principles of number, a cadre of adepts weave color, scent,
song, and symbol in the solemn invocation of a planetary angel into a
scrying mirror; the visions of the seer are transcribed and analyzed to
test if the prophecies come to pass and the wisdom offered is
consistent and effective).
Goetic: black masses and magical extravaganzas of
terror in graveyards by night, the frenzied conjurations of demons,
Tibetan Chod meditations and left-hand Tantra in the cremation ground
(a solitary sorcerer illicitly enters a cemetery and lights a single
black candle by the tomb of a murderer, casting a circle widdershins;
binding and piercing the image of a hated enemy he invokes demons of
hell to torment them, rousing his spirit to a frenzy of anger and
hatred and then burying the image deeply by the crossing of three
pathways, or perhaps beneath the doorway of his enemy’s home or in a
spot where he must pass).
Orphic: Dionysian celebrations of drink and emotion,
dance and music, chanting and song, vodou drumming and witches sabbats,
leading to exultation and ecstasy (at a meeting in a forest clearing on
the midsummer’s eve a coven of green-robed witches dance and drink the
night away, whirling with the gods to wild music until they greet the
dawn).
Typhonian or
Ophidian: Thelemic sex magick and tantric orgia, orgasmic use of the
serpent power and the raising of kundalini, oracular utterances and
trance states (a couple enter a hidden temple lit with golden candles
and furnished with cushions of scarlet, each with the image of a secret
sigil upon a headband; they invoke Nuit and Hadit into each other and
inflame themselves with ritual and secret sacraments, than make
passionate love gazing at the sigils upon their opposite’s third eyes
until orgasm sweeps them away and they become inspired with
visionary images).
Initiatory: almost all structured groups have formal
rites and reenactments to introduce new members into the shared
mysteries, secret passwords, and masonic handshakes involved in passing
through the grades of a hierarchal degree system (such as the three
degrees of contemporary Wicca). Power grows as it is passed through
generations.
Ritual provides
rhythm and structure to the practice of magick, imposing a sense of
order upon the unformed chaos of action and experience. Almost all
human cultures share similar structures for the establishment of sacred
areas, orientation in space, purification of tools and offerings, the
invocation of spirits and deities, and so forth. A most inspirational
survey of practices worldwide is Global Ritualism by Denny Sargent.
Traditional religious vocabulary alone is vast, and the more
idiosyncratic operations of magicians are even more varied. What I am
attempting to do here is to loosely outline the types of activity a
creative sorcerer might employ in the accomplishment of the will. For
the most part, you can set your own order. While one should not be
bound by rigid routine, a standard or customary framing structure
builds the habit of shifting to an altered state, and helps develop
solidarity and an ongoing current for groups.
In the last analysis a ritual event is not unlike a
psychedelic experience or a journey to the otherworld: one departs the
mundane and enters a realm of deeper meaning and greater power, where
magical words and actions resonate outwards, then afterward return to
semi-normalcy.
Preparation: the physical details and requirements
should be carefully arranged beforehand so that all proceeds smoothly.
The purpose should be clearly understood from the outset, especially by
groups, where discussion and agreement should be completed before and
not during the course of the rite. A magical working is in a sense a
drama, and if a bit of rehearsal is necessary, so be it. Many if not
most magi tend to perform divination on major operations and their
potential results (with Tarot, runes, I Ching, bibliomancy, etc.)
before fully committing to a course of action. As carpenters say,
“Measure three times and cut once.” Be very clear about your
intentions, especially when others are involved. All of this, of
course, applies to preparation; many rituals are designed to climax in
a full-blown bacchanalian blowout, and to make full use of the forces
of chaos and improvisation. Spontaneity and creativity should never be
completely repressed, but a simple framework makes events flow smoothly.
Some groups emphasize circle etiquette: no
unnecessary chit-chat, always moving gracefully and in a clockwise
manner, touching tools and altar with only the right hand, addressing
others solely by magical names, or as Lady or Lord, Soror or Frater.
Others snort lines of coke off the Pantacle. No, wait a minute... that
was the same group.
Purification and Consecration: often there is a
period of abstinence, fasting, or sleeplessness in preparation for a
major working; at the very least there may be a ritual bath or washing
of the hands, an anointing with oil or smudging with sage. The sauna or
sweat lodge makes for an amazingly deep cleansing.
Magical tools and materials for spells are usually
purified by asperging with water and censing with incense, and then
fully charged for their intended purpose. Crowley in Magick suggests
these phrases for purification: “Asperges me, Therion, hyssopo, et
mundabor; lavabis me, et super nivem dealbabor.” This is “Thou shalt
purge me with hyssop, o Therion, and I shall be clean; thou shalt wash
me, and I shall be whiter than snow.” For consecration: Accendat in
nobis Therion ignem sui amoris et flammam aeternae caritatis.” This is
“Inflame in us, Therion, the fire of your love, and the flame of
eternal devotion.” These formulas are drawn from the Solomonic
grimoires, and it is perhaps typical of Crowley’s ego that he has
removed the name Adonai (‘Lord’) and replaced it with his own title. I
use the holy name ABRAXAS myself. For the washing a bit of salt (rock
crystal or sea salt, not iodized table salt) may be added to
incorporate water and earth, and in charging fire and air are combined
in incense; your words provide the holy spirit.
Wayfaring: assuming that one is leaving the confines
of home or temple, the journey to the chosen site becomes an adventure.
Traditional sources suggest that the process be undertaken in solitude,
secrecy and silence; this becomes less likely in urban environments or
the camaraderie of group workings, which tend toward good cheer. In
either case one’s eye should be open to the random yet meaningful
appearance of omens: the flight of birds and patterns of weather, the
shadows or branches of trees forming runes, the finding of strange and
unusual objects whether natural or manmade, snatches of overheard
conversation, psychic impressions, whatever. This is in a sense a
pilgrimage, or an initiation; if going into the wilderness, it is a
passage outside the boundaries of the civilized order and into the
primordial chaos of the dreamtime. A suitably dramatic site adds
immeasurably to the impact of the rite: seashore, garden, mountaintop,
stone circle, desert, cavern, crypt or hallowed grove, are often so
alien to the average urban dweller that they disrupt the usual habits
of thought and belief. The customary precautions for avoiding
intruders, and fire safety, still apply. I gather that Thoreau felt
really bad about that huge forest fire he started at Walden Pond.
Centering: achieving a place of clarity, harmony,
and calm is always a good way to start. Take a few moments, relax and
breathe deeply, do your TM mantra, let the mundane cares of daily life
fade away. If in a group working, join hands in a circle and OM
together for a while. Raise energies through the chakras or Middle
Pillar exercise. Magicians are unusual individuals, magical orders are
extremely volatile, and magical realms are uncommon worlds; try to have
any personality conflicts or organizational disputes happily under
control before launching the mission into inner space, and be prepared
to enjoy your self.
Banishing: one of the more important traditional
directives in occultism is to banish the area thoroughly before and
after every rite. Never mind whether you think you really believe in
spirits, demons, auras or vibes: think of this as observing proper
sterile conditions in a laboratory procedure. Clear your mind and
working space of detritus and focus on doing your will.
The Golden Dawn/Crowleyan traditions usually employ
some version of the Greater or Lesser Banishing Rituals of the
Pentagram before opening with the Invoking Rituals of the Hexagram (for
Crowley, see also the Star Ruby, Star Sapphire, Mark of the Beast,
etc.) Soror Nema also gives the newer eightfold Spacemarks banishing
and several others. All share the purpose of clearing the atmosphere of
unwanted influences and fortifying it against contrary outside forces,
while simultaneously centering and aligning the mind with the purpose
of the Self. Omit these steps and it is said that you may run the risk
of being devoured by unspeakable evil thingies, okay?
At the same time, we must avoid mere paranoia or useless superstition.
Mages are always the rulers of their worlds and masters of their
domains, and there are those who prefer to allow power to gather in a
well-established ritual space, or permit familiar spirits to ward them
at all times. Thelemic magick, like many other traditions, is not
always limited to a physical circle, but may freely interact with the
world. I personally consider it to be more a matter of sanctifying the
space, or of centering the self.
Orientation: it is customary in wiccan and magical
procedure to establish the stations of the four quarters or open the
watchtowers by invoking the spirits of the elemental Air, Fire, Water,
and Earth in the East, South, West, and North (cultural and
denominational variations may apply) and bringing their influences
together at the center, which is frequently where the altar is placed
and certainly where the magus stands. Often one then proceeds to
activate the central column of the Cosmic Axis within oneself, unifying
the stars above and the world beneath, by such means as the G.D. Middle
Pillar ritual or the tantrik activation of the chakras, thus awakening
the Second Attention of the Higher Self. One steps aside from the
mundane personality and affirms the esoteric or divine selfhood,
perhaps by affirming the new identity given by one’s magical name.
Opening the Circle: as described above, the circle
is the sacred space that serves as the temple. It may be cut into the
ground, permanently painted upon the floor, a round rug, or marked
temporarily with chalk or tape; it is then formally charged with the
wand or sword tracing the boundaries once or thrice while some suitably
impressive formulae are intoned. It represents the totality of the
Universe. Often the opening is clockwise (deosil) and the closing is
counter-clockwise (widdershins). Again, a circle made of Tarot cards
with the elemental suits aligned to the quarters can be quite effective.
“Ban! Ban! Barrier that none may pass,
Barrier of the Gods, that none may break,
Barrier of heaven and earth that none can change,
Which no god may annul, nor god nor man may loose…”
- From the
Ancient Akkadian Surpu Tablets
Statement of Intent: Thelemic rites usually open by
proclaiming: “Do what thou wilt shall be the whole of the law!” One may
then begin the proceedings with a clear and simple declaration along
the lines of: “By my Name of Power (…) this is my True Will: to achieve
the full Knowledge and Conversation of my Holy Guardian Spirit!” or “to
meet and merge with my destined soul mate!“ or “to work healing for my
parent’s health!“ or “to prevent this clueless idiot from being elected
president!” or whatever. It is meant to inform the familiar spirits who
attend you, to use the power of the spoken word to arouse the talents
of the deep mind, and to avoid confusion.
Raising Power: there are various methods including
the sexual, but in active ritual some are especially useful and among
the foremost is dance. In casting the circle, repeated
circumambulations stir up the energy and wake up the body; in wicca the
whirling circle-dance raises the Cone of Power, which is released at
the climax when all fall to the ground and the officiating priestess
directs the coven’s will outwards to its goal. Dervish-style spinning
upon one‘s own axis causes the kundalini to stir and rise, infusing the
circle with an ambient glow. Full-scale use of other magical methods
might be reserved for the peak of the rite, but it is good to
physically charge up your space at the outset. Ritual in general should
resemble the dance.
Invocation: the purpose of many rituals is to call
up mighty forces to achieve one’s goals; gods or goddesses, elementals,
daemons, angels, atavisms, animal powers, ghosts, or whatever image
calls to you as a transforming energy. Drama and deep feeling are
important; poetic forms add resonance to the soul. Speak up! Don’t
mumble! Assert your authority! Poetry is always good and there are very
old reasons for rhyme…
The Eucharist: the consecration and consumption of
food or drink is among the oldest rites, and a means of externalizing
and then absorbing the divine energies, becoming one with the body of
the God/dess and quite literally transformed thereby. Liquids are
believed to absorb vibrations, including those of mantras or spoken
words of power. Passed about the circle hand-to-hand, the sharing of
the drink bonds the participants human or otherwise. Any charged
sacrament must be fully consumed or returned to nature in a respectful
manner. Other offerings may be raised up to the Gods and then shared in
thanksgiving.
The Working: the operative magick or tantric orgia,
if the rite is not purely an initiatory rite of passage or a
celebratory seasonal drama of some kind.
Oracles: various forms of scrying or divination
(‘finding things out’) are best practiced in the circle. Many of the
deepest insights I have ever had were triggered by some random clue of
symbolism in the temple space during ritual, or arose from meditation
therein.
Relaxation: in the circles I grew up in, after the
main event, we would simply hang out with the gods, socialize and enjoy
the atmosphere. We would have esoteric conversations and show &
tell sessions, read the Tarot or runes for one another, polish off the
cakes and wine, have a smoke, share new thoughts, and bond more
closely. Sexual orgies were surprisingly rare, sad to say.
Closing: is a reversal of opening, a withdrawal of
the circle, a thanks and dismissal of the watchtowers. Some give the
formal license to depart:
“And now I say unto thee, depart in peace unto thy habitations and
abodes, and may the blessings of the Name of the Highest be upon thee,
and let there be peace between me and thee, and be thou ever ready to
come, whenever thou art invoked and called, either by word or a will,
or by this mighty conjuration of magical art!”
Medieval texts ramble on through countless pages of
such overwrought rhetoric, leading me to prefer speaking simply and
from the heart. Some touch the hands to the ground with the words “Heal
the Earth! Rebirth!” to settle remaining energy. In ancient Egypt the
last act was often to elevate a statue of Maat to reaffirm the balance
of cosmic order. My own closing for this goes:
IPSOS!
Breath of the Universe, Soul of the World!
East: MAAT, speak the Word of Truth!
South: MAAT, share the Light of Justice!
West: MAAT, be the Way of Balance!
North: MAAT, heal the Order of the World!
Center: MAAT above me, MAAT below me, MAAT embracing All,
Come dwell in my Heart, give Life to the Future, give Birth to the
Child!
ABRAHADABRA!
Finally, one finishes with the phrase “Love is the
law, love under will!” and repeats the preliminary banishing. Another
very powerful, indeed nigh invincible, form of banishing is laughter,
which overcomes all evil. One should perhaps have a very good or very
bad joke prepared to clear the air if necessary.
Afterwards, one notes down the rite and any results
in the magical record, winds down, and either discusses or completely
forgets the process. Food and ultimately sleep are good ways of
earthing oneself as well.
Some thoughts on my own habits for solitary Thelemic
ritual: I generally banish first with either Crowley’s Star Ruby or
Nema’s Spacemarks, then deeply breathe the mantra IPSOS in darkness for
a time. I light the candles saying: “Burn upon their brows, o
splendrous serpent!” and the incense saying “O azure-lidded woman, bend
upon them!” (AL, I, 18-19) and make the Thelemic Cross given
below. With the gestures of the Golden Dawn’s Sign of the Enterer
into the Opening of the Veil, I proclaim “Do what thou wilt shall
be the whole of the law!” and then dervish-spin on my axis a bit to
loosen the power, chanting HEKA! MAGEIA! GALDRA! (which mean MAGICK in
Egyptian, Greek, and Old Norse). My most frequent framing sequence is
the Rite of the Verses below. I state my intent or Will, then invoke my
Guardian Spirit in various personal ways and proceed through my rite,
which is usually a combination of various texts (my own and others)
with much creative verbal improvisation some of which later resurfaces
as poetry; climaxing with sacraments of some kind and frequently the
first charging or final burning of sigils. Often I cast the Tarot,
Runes or I Ching. Ending, I salute the appropriate station of the
Sun with Crowley’s Liber Resh vel Helios, repeat the Thelemic Cross,
then Close the Veil saying “Love is the law, love under will!”
Retreating with the Sign of Silence, I finally repeat the banishing.
The various stages are marked with the ringing of bells, which
traditionally still, charge and purify the atmosphere. I often play
recorded music, ascend or descend my chakras, perform variations on
Liber Samekh; and I do have separate patterns for tantrik or runic
rituals. At other times I strive to be completely spontaneous, for the
best words must be spoken by the Heart & Tongue of the True Self.
For a pattern of personal daily practice I
appreciate the outline given by Crowley as ‘De Cultu (On Thelemic
Cult)’ in Liber Aleph: The Book of Wisdom or Folly, and I include it
here in full:
"Now, o my Son, that thou mayst be well guarded against thy ghostly
enemies, do thou work constantly by the Means prescribed in our Holy
Books.
Neglect never the fourfold Adorations of the Sun in his four Stations,
for thereby thou dost affirm thy place in Nature and her Harmonies.
Neglect not the Performance of the Ritual of the Pentagram, and of the
Assumption of the Form of Hoor-par-kraat.
Neglect not the daily Miracle of the Mass, either by the rite of the
Gnostic Catholic Church, or that of the Phoenix.
Neglect not the performance of the Mass of the Holy Ghost, as Nature
Herself prompteth thee.
Travel much also in the Empyrean in thy Body of Light, seeking ever
Abodes more fiery and lucid.
Finally, exercise constantly the Eight Limbs of Yoga.
And so shalt thou come to the End."
Translated from the Crowleyan, this would be the
practice of Liber Resh vel Helios, which consists of four short
salutations of the Sun at dawn, noon, dusk, and midnight; daily
banishing and centering; the performance of a ritual of eucharist; sex
magick; astral projection; and yoga. If you can do all or most of these
things every day, you will undoubtedly experience change.
The Rite of the Verses from the Stele of Revealing
This is a eucharistic ritual of invocation based on Crowley’s original
1904 verse translation of the hieroglyphics upon the Stele of
Revealing, which was also subsequently included in the text of Liber AL
vel Legis: The Book of the Law. The meanings of the symbolism employed
should be studied in the Master Therion's various commentaries and
accounts thereof.
It has been devised to charge the Self with the evolutionary energies
of the 93 current, and to contact whatever power may be the focus of
one's personal Great Work. The charging and absorption of the liquid
sacrament is a perfect model of the tail-devouring Oroboros Serpent of
eternity, the holy union of microcosm and macrocosm, a hieros gamos for
the purpose of metamorphosis.
The central altar should be equipped with the blade,
cup, wand, disk, bell, lamp, incense, Liber AL & the image of the
Stele of Revealing. The mage will first banish with the blade, perhaps
with the Star Ruby or the Spacemarks ritual devised by Nema.
Deeply breathe the mantra IPSOS in darkness for a
time, then light the candles saying: “Burn upon their brows, o
splendrous serpent!” and the incense saying “O azure-lidded woman, bend
upon them!” (AL, I, 18-19)
Ring the bell 11 times in the pattern of 3-5-3, and
then perform the Thelemic Cross: touch the third eye and say
ABRAHADABRA! Then the genitalia and say IPSOS! The right shoulder and
say THELEMA! The left shoulder and say AGAPE! Then cross the arms over
the chest and say LASHTAL! Project toward the altar with the Sign of
the Enterer (lunging forward with both arms and one leg extended),
flowing with a step forward into the Sign of the Parting of the Veil
(mimed by spreading the hands dramatically apart), and
proclaiming:
DO WHAT THOU WILT SHALL BE THE WHOLE OF THE LAW!
Take up the wand and cast a single or triple circle deosil, chanting:
ABOVE, THE GEMMED AZURE IS
THE NAKED SPLENDOUR OF NUIT;
SHE BENDS IN ECSTASY TO KISS
THE SECRET ARDOURS OF HADIT.
THE WINGED GLOBE, THE STARRY BLUE
ARE MINE, O ANKH-AF-NA-KHONSU.
As you finish both verse and circle, bring the wand
down to touch the disk. Then, project energy into the filled cup with
the wand, consecrating the wine:
I AM THE LORD OF THEBES, AND I
THE INSPIRED FORTH-SPEAKER OF MENTU!
FOR ME UNVEILS THE VEILED SKY,
THE SELF-SLAIN ANKH-AF-NA-KHONSU
WHOSE WORDS ARE TRUTH. I INVOKE, I GREET
THY PRESENCE, O RA-HOOR-KHUIT!
Hold the wand with both hands horizontally before
you, invoking:
UNITY UTTERMOST SHOWED!
I ADORE THE MIGHT OF THY BREATH,
SUPREME AND TERRIBLE GOD,
WHO MAKEST THE GODS AND DEATH
TO TREMBLE BEFORE
THEE:
I, I ADORE THEE!
Ring the bell 11 times in the pattern of 3-5-3.
Here may be performed a formal invocation or calling
of whatsoever entity the mage seeks to link with, whether that of the
Holy Guardian Spirit via the Bornless One ritual or the inspiration of
a chosen Deity. Crowley's 'Aiwass' chant from the Book of Thoth, or
perhaps his verse translation of the reverse of the Stele, may also be
used. Then place the wand upon the altar, and elevate the chalice high
with both hands chanting:
APPEAR ON THE THRONE OF RA!
OPEN THE WAYS OF THE KHU!
LIGHTEN THE WAYS OF THE KA!
THE WAYS OF THE KHABS RUN THROUGH
TO STIR ME OR STILL
ME!
AUM! LET
IT FILL ME!
Drink the sacrament, offering the last drops to the
Earth and Sky, the All and Naught. Wand in right hand, cup in left,
arms crossed; absorb the force, saying:
THE LIGHT IS MINE; ITS RAYS CONSUME
ME: I HAVE MADE A SECRET DOOR
INTO THE HOUSE OF RA AND TUM,
OF KHEPHRA, AND OF AHATHOOR.
I AM THY THEBAN, O MENTU,
THE PROPHET ANKH-AF-NA-KHONSU!
Salute the sun at all four quarters with Liber Resh
vel Helios, or simply recite the verse appropriate to the current time.
Withdraw the circle with the wand going widdershins, intoning:
BY BES-NA-MAUT MY BREAST I BEAT;
BY WISE TA-NECH I WEAVE MY SPELL.
SHOW THY STAR-SPLENDOUR, O NUIT!
BID ME WITHIN THINE HOUSE TO DWELL,
O WINGED SNAKE OF LIGHT, HADIT!
ABIDE WITH ME, RA-HOOR-KHUIT!
Finish by again bringing the wand to earth upon the
pantacle.
Ring the bell 11 times in the pattern of 3-5-3, then
repeat the Thelemic Cross; and make the Sign of Closing the Veil
(bringing your widespread hands together before you and taking a step
back) then close by proclaiming:
LOVE IS THE LAW, LOVE UNDER WILL!
Once more banish with the blade, using the
Spacemarks or some ritual devised by your own genius. Make the Sign of
Silence in darkness (finger to lips, absorbing all energy). Go forth
upon the earth and take your pleasure among the living.
