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A Study Guide for MAGICK IN THEORY AND PRACTICE
by Bill Heidrick
Many Thelemites are a bit appalled by the evident complexity of this work.
Crowley wrote it in obedience to the injunction in The Book of the Law: I, 35-
37:
35: This that thou writest is the threefold book of Law.
36: My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of Ra-Hoor-Khu-it.
37: Also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. It is the last of these verses that prompted Crowley to write Book Four -the
fourth book to The Book of the Law, but not the fourth Chapter of the same;
for verse 35 clearly declares that there are only three parts to Liber AL.
The closing verses of Liber AL also leave no possible doubt that the Book itself is ended. There is no Fourth Book or Chapter to Liber AL, and there never will be; efforts by such as James Beck and this Book of Codes published in the recent Book of Perfection are misguided in claiming this. Such works can be of considerable value, but cannot rest on a par with The Book of the Law -- more on this subject in another place. {9}
In addition to several other aids, the reader of Magick in Theory and Practice will be better armed for the fray with a copy of Magick Without Tears (letters written by Crowley to explain M in T and P) and a slender volume sometimes published separately from M in T and P titled Book Four. This latter is an introduction to the technical aspects of Magick. Actually Magick in Theory and Practice, taken together with this little book, form Book Four.
Magick in Theory an Practice is roughly divided into two parts: Theory and Practice -- hence the title. This Study Guide will chiefly concern itself with the Theory part. Notes will be added on some of the Rituals, but they require a more extensive discussion than is possible here. Membership in the Order makes possible further instruction.
Obviously the first thing to do with the book is to have a good look at it.
Mark especially the diagrams of the signs given at the beginning and the list of recommended reading found in the middle. These two short items are doors to understanding the rest.
INTRODUCTION -- intended to perform several functions. For a person already able to confront Magick without undue skepticism, it may be unnecessary. For the beginner, it includes a pseudo-rational exposition of the Magical world- view. Actually, this introduction is a series of images and tropes -- it is intended to begin an opening of the more closed minded readers and to trap the minds of those who should not study this work -- so that they will not enter into danger.
Chapter 0 -- basic philosophy and method. The real introduction to the Work.
Chapter 1 -- Definition of terms and fundamental advice. Learn this before going further. The material is relatively light. Any difficult point may be returned to later -- such difficulty will be more a matter of trying to find problems that arent there, than it will be of confronting real obstacles.
Chapter 2 -- through Chapter 7 -- Magick formulas. These are mental ways of organizing thought and ritual. The reader will not be able to understand them perfectly at first. They must be firmly understood before any of the Rituals can be consciously mastered. Each of these chapters should be studied and learned in succession before any but light reading of the rest is undertaken.
Chapter 8 -- This sets the method for the whole of the Work. It must be studied well. It may be studied along with Chapters 2 through 7.
Chapter 9 -- Basics of use of sound and general notes on working. Necessary for ritual, but not absolutely necessary of understanding of general theory.
Some valuable points of philosophy are to be found here, none-the-less.
Chapter 10 -- Method of physical action in ritual. Necessary for the rituals.
Chapter 11 -- The critical work of performing Magick rests in development of the Body of Light. This chapter introduces the method and concept. Study this before reading further.
Chapter 12 -- Technical instruction. Not all of this material is to be taken literally. Those who wish to become involved in this level of working should proceed cautiously and with instruction from those they can accept as teachers.
Chapters 13 and 14
This must be studied closely. The material here is of
very wide application in all workings.
Chapter 16 part I -- The main point is not to take a magical Oath until you are ready to set the pattern for your lifes work.
Chapter 15 -- Read and reread this material until it become an integral part of your thought. This is absolutely basic technical and attitudinal orientation.
Chapters 16 part II and 17 -- Not generally important unless it is desired to take on specialized work of this kind.
Chapter 18 -- Very important. Study closely. This material is essential to successful working and control. Without the knowledge presented here, your body of light will be effectively blind and blundering.
Chapter 19 -- Specialized work again. Study if it appeals to your interest.
{10}
Chapter 20 -- This will appear obscure at first. It is the advanced theory of ritual design. Without this material, one cannot understand some of the shorter rituals given in the rest of the book. Some of the ideas presented here are misleading if looked at lightly. Study of this chapter should come after work with the earlier part of the book.
Chapter 21 -- The material here is mostly advanced philosophy of Magick.
Some parts will appear clear on first reading. This chapter may be read chiefly for entertainment until one has read The Book of the Law.
While the theory chapters of Magick in Theory and Practice are being studied one should practice several rituals. Study of Appendix III on pages 245 and 246 of the shorter edition of the book is advised. Rituals for special attention include Liber E (general exercises), Liber O (especially the Lesser Pentagram Banishment), Liber Resh
(daily). The student is advised against Liber III in instruction #2 -- the basic method is excellent, but this particular technique is not for most people (or necessarily the most promising students).
In the process of reading Magick in Theory and Practice, one comes across many references to the Equinox and other writings. In most instances, the point to be found in the reference is unnecessary for the average student. When unusual difficulty arises, Associates and Initiates of the Order may apply for specific instruction. Inquires by others will be handled as time permits.
Here is a brief note on some of the rituals in the Practice section of the text:
Liber Samekh -- excellent for gathering magical force. Should be performed only in conjunction with banishing rituals. The injunction that no names be used unless understood perfectly may be considered as a trope.
Appendix VI Grimorium Sanctissimum -- The Latin portion beginning this section. This material may be interpreted as a method for securing the fluids of the sex-act for magical application. It is unwise to attempt this work without instruction and an effective body of light under control.
Liber XXV -- advance form of the Pentagram Banishment. Should only be undertaken after study of The Book of the Law. Another version is to be found in The Book of Lies.
Liber V -- difficult. Successful performance of this ritual may be a goal to set in testing your own comprehension of this book.
Liber XV -- the principal group ritual of the Order in the Outer.
Appendix VII, Liber HHH. This material is in the line of the Order of the Golden Dawn to some extent. Alteration and adaptation to circumstance is valid.
Liber E -- Very important to take up with the study of the theory sections.
Liber O -- Basic Golden Dawn rituals for practical working. This material should be relatively easy to understand. It is assumed knowledge for the more elaborate workings presented before and after it in the text.
Liber Astarte -- Very useful. It may be undertaken without reading the rest of the book.
Liber RV -- Yoga instruction. Should be taken up as an independent practice throughout ones working and study. It furthers all efforts.
Liber Yod -- another item that may be considered a sort of self-proficiency test. Very good mental yoga when attained. It furthers all efforts.
Liber Thisharb -- for very advanced working only. Do not attempt it until skilled in all other workings and experienced by several years of magical practice. It may be studied, if the temptation to practice it can be mastered, at any level.
Liber B -- Its value is wasted on those who are not ready for it.
Liber Resh -- For daily use by all.
Liber III -- Excellent discipline, if the part about the razor is not taken rashly. {11}
Suggested ebooks:
Aleister Crowley - The Works Of Aleister Crowley Vol Ii Part 2
Aleister Crowley - The Works Of Aleister Crowley Vol I Part 2
Thomas Voxfire - What Was Aleister Crowley
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Some people have started embracing worldly and sensationalists terminology. No longer are they saying they know the Lord and they know that the Lord hears their prayers. Rather these people have embraced New Age terms of feeling that Lord does this or that. Some of these people are Christians that are drifting away from that pure and unfained faith in Jesus Christ. Others never were of the body of Christ and claim to be filled with the Holy Ghost but are full of devils.
Instead of knowing that the Lord is present with them, they now claim to merely "feel" his presence. (Notwithstanding, God's presence can affect our physical bodies. ) This heresy shifts men away from focusing on the spiritual to focusing on their flesh. What's more is that the word "feel" is only mentioned in the scriptures nine times, but there are numerous references to knowing and understanding the Lord and his commandments.
We must know God's doctrine and not walk by sight but by faith. We must not fall prey to the gospel of sensationalism and think that whatever we "feel" that is of the Lord is. Rather, our lives should be guided by careful study of the word of God and the Holy Ghost. "For we walk by faith, not by sight" (2 Corinthians 5:7 KJV).
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The case of the West Memphis Three may have happened nineteen years ago, but as this latest bizarre story shows the the media is still going completely crazy over any crime that appears to involve occultism. According to initial reports, two young women got together with a man they met over the Internet, then tortured and stabbed him to death in a Satanic sexual ritual. No, wait, actually there was no murder, the supposed "ritual" involved no occult or Satanic components, the stabbing was apparently consensual cutting that got out of hand, and the man is not pressing charges. Wow. That went from "batshit insane" to "poorly executed BDSM scene without safewords" in about two seconds. But of course the news media outlets prefer the former fabricated account.
While at the apartment building, police were approached by Rebecca Chandler, 22, who stated, "I think you are here looking for me." Chandler told cops that she had engaged in sexual relations with the Arizona man "and that the cutting was consensual but that it got quickly out of hand."
Chandler claimed that her roommate--whom she identified only as "Scarlett"--was "the one who did the majority of the cutting" during the incident. Chandler, police reported, "also made reference to 'Scarlett' possibly being involved in satanic or occult activities."
Chandler was placed in custody at the scene. During a subsequent search of the apartment, investigators seized copies of "The Necromantic Ritual Book" and "The Werewolf's Guide to Life," a humor book. The former book promises to enable a reader to "share consiousness with the Angel of Death." Paperwork seized from the home was described by police as the "7 Pentacles" of planets. Additionally, a black folder was described as an "Intro to Sigilborne Spirtits," an apparent reference to "The Sigil-Born," metaphysical entities that are "occultic practitioners" of necromancy, the purported ability to contact the dead.
As an aside, in the Thoth Tarot the Seven of Disks is titled "Failure," which in this case seems about right.
It's clear to me that Chandler's roommate is no occultist. For those of you who were practicing magick in your twenties, think about it - how many occult books did you own? If it was less than a dozen I would be surprised, since by the time I was in my mid-twenties I probably owned hundreds. In my experience this holds true even for many practitioners who aren't well-off, since there are plenty of places you can find heavily discounted books on magick. But what did the police find when they searched the apartment? One Leilah Wendell book on necromancy, a humor book about werewolves, a folder with some spirit sigils, and paperwork referencing the aforementioned "Failure" Tarot trump. That's it. This young woman may have had an interest in necromancy, but from these limited materials "an interest" looks to be as far as it went.
Salon also has an article up by the auther of the aforementioned werewolf book discussing his feelings about being drawn into this case. I read it as a cautionary tale, because I know that if I sell enough of my own books on magick the day is going to come when somebody involved in a crime will own a copy and police will seize it as evidence. Then I'm sure the media will do the same thing as they did here and try to link my books on "evil Enochian magick" with devil worship or who knows what else, completely ignoring that "Mastering the Mystical Heptarchy" is about conjuring angels and the prayers of John Dee included as part of that process would not sound even remotely out of place at a Christian revival.
When I posted on the release of the West Memphis Three back in August I wrapped up that article by expressing my hope that it would represent the last gasp of the "Satanic panic" of the early 1990's. From the reaction to this case, though, I now realize that was a vain hope on my part. Sensationalism sells, so the media is going to keep blowing this stuff out of proportion as long as they can get away with it. I'm glad to see that the real facts surrounding this case came out fairly quickly, but at the same time I'm sure that the original made-up story is going to be set in a lot of peoples' minds for some time to come. It's not the sort of thing one easily forgets.
Suggested ebooks:
Aleister Crowley - The Drug Panic
Starhwak - The Spiral Dance
Liber Librae (XXX) by Saint Aleister Crowley
0. Learn first - Oh thou who aspirest unto our ancient Order! - that Equilibrium is the basis of the Work. If thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of Nature?
1. Know then, that as man is born into this world amidst the Darkness of Matter, and the strife of contending forces; so must his first endeavor be to seek the Light through their reconciliation.
2. Thou then who hast trials and troubles, rejoice because of them, for in them is Strength, and by their means is a pathway opened unto that Light.
3. How should it be otherwise, O man, whose life is but a day in Eternity, a drop in the Ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth?
Is it but now that the Higher Life is beset with dangers and difficulties; hath it not ever been so with the Sages and Hierophants of the past? They have been persecuted and reviled, they have been tormented of men; yet through this also has their Glory increased.
4. Rejoice therefore, O Initiate, for the greater thy trial the greater thy Triumph. When men shall revile thee, and speak against thee falsely, hath not the Master said, "Blessed art thou!"?
5. Yet, oh aspirant, let thy victories bring thee not Vanity, for with increase of Knowledge should come increase of Wisdom. He who knoweth little, thinketh he knoweth much; but he who knoweth much has learned his own ignorance. Seest thou a man wise in his own conceit? There is more hope of a fool, than of him.
6. Be not hasty to condemn others; how knowest thou that in their place, thou couldst have resisted the temptation? And even were it so, why shouldst thou despise one who is weaker than thyself?
7. Thou therefore who desirest Magical Gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the Weak Ones will gain power over thee. Humble thyself before thy Self, yet fear neither man nor spirit. Fear is failure, and the forerunner of failure: and courage is the beginning of virtue.
8. Therefore fear not the Spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. Command and banish them, curse them by the Great Names if need be; but neither mock or revile them, for so assuredly wilt thou be led to error.
9. A man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he called himself, but also the whole universe.
10. Worship, and neglect not, the physical body which is thy temporary connection with the outer and material world. Therefore let thy mental Equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the Higher Aspirations.
11. Do good to others for its own sake, not for reward, not for gratitude from them, not for sympathy. If thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude.
12. Remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet Evil. Act passionately; think rationally; be Thyself.
13. True ritual is as much action as word; it is Will.
14. Remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the God of this earth whereon thou crawlest and grovellest, that thou wouldst, even then, be but an atom, and one amongst many.
15. Nevertheless have the greatest self-respect, and to that end sin not against thyself. The sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices.
16. To obtain Magical Power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory Idea that presents itself.
17. Fixed thought is a means to an end. Therefore pay attention to the power of silent thought and meditation. The material act is but the outward expression of thy thought, and therefore hath it been said that "the thought of foolishness is si n." Thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do?
18. Therefore as hath already been said, Establish thyself firmly in the equilibrium of forces, in the centre of the Cross of the Elements, that Cross from whose centre the Creative Word issued in the birth of the dawning Universe.
19. Be thou therefore prompt and active as the Sylphs, but avoid frivolity and caprice; be energetic and strong like the Salamanders, but avoid irritability and ferocity; be flexible and attentive to images like the Undines, but avoid idleness and changeability; be laborious and patient like the Gnomes, but avoid grossness and avarice.
20. So shalt thou gradually develop the powers of thy soul, and fit thyself to command the Spirits of the elements. For wert thou to summon the Gnomes to pander thine avarice, thou wouldst no longer command them, but they would command thee. Wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of Gold? Wouldst thou debase the Spirits of Living Fire to serve thy wrath and hatred? Wouldst thou violate the purity of the Souls of the Waters to pander thy lust of debauchery? Wouldst thou force the Spirits of the Evening Breeze to minister thy folly and caprice? Know that with such desires thou canst but attract the Weak, not the Strong, and in that case the Weak will have power over thee.
21. In true religion there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth his God; for if thou do this thing in Jupiter thou wilt blaspheme YHVH and in Osiris YChShVCh. Ask and ye shall have! Seek, and ye shall find! Knock, and it shall be opened unto you!
Reading 2: Laws of the Fraternity of the Rosy Cross (Themis Aurea), Chapter 1, by Saint Michael Maier
That all laws which bear the title of Themis, ought to respect their profit for whom they were made.
As laws do differ not only in their institutions, but their acceptance; so, if not tyrannically imposed, they Centre in the public good; for if by them humane society is maintained, Justice executed, virtue favoured, so that no man may fear the insolency and oppression of another, we may conclude that they profit and advance a Commonwealth: if every man duly receives whatever belongs to him, he hath no cause of commencing a suit with any, or to complain, much less to engage in a war; but on the contrary, all (as in the golden age) shall enjoy peace and prosperity, but the laws defend this justice by which only peace is established, contention ended, Themis worshipped, and lastly, all things in a flourishing state and condition. Whence the poets advisedly feigned Themis to be the daughter of heaven and earth, to be the sister of Saturn, and aunt to Jupiter, and have done her very much honour, and celebrated her fame, because she so constantly administered Justice: for equity and upright dealing were by her enjoyned, and all virtues which might render men either acceptable to the gods, or serviceable to each other, were to be embraced. She therefore taught them to live justly and contentedly, to shun violence, injuries and robbery; that they should ask nothing of the gods (as Festus observes) but what should favour of honesty and religion, or otherwise that their prayers would have no good issue. She furthermore said that the great God did look down upon the earth, and view the actions of men whether good or evil; and that he severely punished the wicked for their iniquity with eternal punishment; that he rewarded the good for their integrity with a life which shall neither end nor decay.
Others were of an opinion that this Themis was a prophetess amongst the Grecians, and did foretell what should happen, by which endowment she got great authority; so that they esteemed her an enthusiastess, and thought that she had familiarity with spirits, may even with the goddess themselves, from whom she sprung and had her original; to whom also after her decease she was supposed to have returned, where they have enlarged her Commission in relation to mankind. When she was accounted the goddess of justice, by her King's held their dominions; she instructed them in their duties to their subjects, and made the rude multitude pay due homage and subjection to their lawful Princes. She laid the foundations of magistracy and built an orderly structure of politics; for which cause she was in so high estimation amongst the heathens, that they supposed the world by her divinity to be upheld and supported. They erected temples to her, and instituted divine rites and ceremonies in honour of her. The first that was dedicated to her was in Boetia near to the river Cephissus, at which after the flood Ducalion and Pyrrha are said to have arrived; where they inquired of the oracle, how mankind which had perished in the deluge, might again be restored, as Ovid Liber primo.
O Themis, show what art it is that repairs,
Lost mankind, vouchsafed to help our sunk affairs.
This also was allegorically spoken concerning our Themis, that she being very prudent and more beautiful than all her contemporaries, was beloved of Jupiter; but after much sollicitation he was repulsed, and all intercourse broken off till at length she was surprised in Macedonia, and forced to be espoused to him, by whom she was with child, and brought forth three daughters; Equity, Justice, and Peace. She is reported to have had by the same Jupiter a son named Medius Fidius or the righteous, being faith's Guardian; wherefore an oath sworn by his name was sacred and unalterable: and this solemnity the Roman patriarchs challenged to themselves as their due, because it was held an execrable thing for an ingenious man to be fore-sworn.
Although we are confident that there was never upon the face of the earth any such Themis, who after consultation returned that oracle; much less that she was translated into heaven, as the heathens ignorantly imagined; yet we confess that the true idea of Justice, or an universal notion of virtue may herein (though occultly) be insinuated; for out of her springs good laws, and not as some think out of Vice, which is only a thing accidental.
This equity keeps kingdoms in safety, Commonwealths and cities in order, and lastly, improves small beginnings to a great height and degree of perfection.
This equity is that rule by which men ought to frame their words and actions. Polycletus a famous statuary made a book in which was proportionably expressed to the life each member in man's body, and he called this a pattern by which other artificers might examine and prove their pieces. Such rules indeed there are in all arts and sciences named axioms, which by deduction of things from their principles do rightly conclude.
This equity doth so poise all our manners and actions that they are not swayed to injustice and wickedness, whereby very many inconveniences are eschewed which happily might lead us away: for as luxury and riot are the causes of diseases, so injustice hath annexed to it as an inseparable companion loss and punishment: and on the contrary, as health renders men most happy, not only because of itself, but as it is big with other benefits: so by this equity, wholesome laws are enacted to the great comfort and advantage of mankind. But because this is so clear to every rational man, in vain are words spent to demonstrate it.
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If you work full time you probably spend more time at work with your co-workers than at home with your family. As a result, the energies in your work environment can greatly affect your well-being. Most of the practitioners I know have good solid shields for when they're at work, but that's all. If you work in a high stress environment, like say a high volume law firm, then shielding alone might not be enough for you. In that case, you might want to take some more active protective measures.
If you have a permanent workspace (desk/cube/office/etc.) then you can set up basic wards on your space. Traditional wards are often worded along the lines of "nothing intending me or mine harm may pass these bounds." This type of ward really only works if you have absolute control of your space; if you don't necessarily have control over who comes into your space (like your belligerent boss or conniving co-worker) then other wording is necessary. I find that my work wards are most effective when I'm reasonable with them. Rather than saying "Co-worker X cannot come into my space and spew negativity on me," I would say "Limit co-worker X's entrance to my space to when it is absolutely necessary to complete a work task and s/he will depart as soon as our business is concluded." Part of being an adult and holding a job is learning to deal with people we don't like. To have our magick geared to make everything go "our way" all the time is tantamount to having a magickal tantrum - no wonder it's ineffective. I have wards on my desk to keep a particular co-worker from stealing my pens (and chewing on them like a beaver - so gross!) worded as "When Y needs to use my pen he will use it, not chew on it, and then put it back." I could have worded it as "Y shall not touch my pens!" but I really don't care if he uses them as long as he doesn't chew on them and walk away with them. I like to keep my wards at work to the bare minimum necessary to meet my needs because I really don't feel that I have the right to put my needs above the genuine needs of my co-workers.
Another reason to be minimal in your office protections is because many companies actually have office spirits. By that I don't mean that they're haunted, but that the culture and ethos of a business can actually create a thoughtform that embodies the espree d'corps of that business: its spirit. The older and more established the business, the stronger its corporate culture, the stronger its spirit will be. If you model your protections so that they work for the good of the business (e.g., asking for the ability to maximize your efficiency or to get critical work done before being bothered with the less important - thus minimizing your stress and making you a happier and better worker), you can tap into the power of this spirit, making your protections stronger and more effective. You can take further advantage by giving specific offerings to the spirit of your office. I've found that work spirits seems to really love offerings of service like bringing in cookies for the office, being the one to always make a fresh pot of coffee, or other "extra mile" services that make your office a more pleasant place to be.
I like to enhance the protections on my workspace by filling it with subtle, yet powerful objects that give me positive energy and a sense of refuge. One of the most important objects I have at my desk is my mini-altar. To the casual observer my mini-altar is nothing but a tin of altoids.
However, when you open the tin it's a very small altar geared towards protection.
It has a tiny candle, match, an obsidian, a small vial of salt, and a small vial of war water. It's nice to know that should an emergency ever arise I've got everything I need to do a full protective ritual; though I hope to never really need it. (A big thanks to Moonwriter for teaching me how to make tiny altars!)
The other thing I keep on my desk is a large stuffed bat.
His name is Bert (don't ask me why, it's just what came to me) and he sits with my tea. He was given to me by my husband and I find that giving him a squeeze is a great stress reliever. He may not be strictly magickal, but anything that can give me a sense of love and well being just by looking at it is magickal enough for me.
It's possible to have many seemingly mundane objects in your workspace that do double duty in both strengthening your magickal intentions and making the space your own. Pictures and postcards, stuffed animals, quirky coffee mugs, tea jars, pretty rocks (aka crystals), desk toys, hand lotions, lip balms, snacks and candies, pens, etc., can all be imbued with intent and can serve as reminders of your intent or even charged anchors for spells. Get creative with bringing magick into your workspace as subtly as possible. Even if your co-workers are open and understanding of your practices, subtle is better. Other than making certain muggles uncomfortable, having your magick out in the open can actually drain it of its power. Of course, you also don't want to be so subtle that your objects get fiddled with or thrown away by well meaning co-workers. Use your common sense; you know what is and isn't acceptable in your workplace, and if you don't check with your supervisor.
Suggested ebooks:
Anonymous - The Prophecies Of Paracelsus
Snorri Sturlson - The Prose Edda Ver 2
Anonymous - Protection Of Space
"Graffiti from 1st-3rd Century Rome".
"The inscription in Greek reads: "
"Alexamenos Sebete Theon, or "Alexamenos Worshipping his God"."
93
The doctrine of propitiation, which emphasizes the need for some kind of sacrifice to appease a deity imagined as existing apart from the human condition, is one that still pervades cultures in one form or another worldwide. Theistic religions that hold to this doctrine tend to regard humanity as being mired in an inferior condition, one which can only be rectified by means of worshipful placation.
This widespread religious view holds its deity to be a sort of empyreal entity, separate from the material condition and wholeheartedly antipathetic to the pursuits thereof. Their so-called "supreme god", it is imagined, exists in an idyllic "perfection" beyond the processes of nature, and repudiates those who embrace their natural satisfaction. Carnal activities are severely restricted, if not condemned outright. The worshipper must be purged of his or her "sinful" tendencies if he or she is to expect to win the acceptance of the deity to which he or she aspires.
The premise upon which such theistic dogma is based, i.e. that spiritual purity excludes animalistic pleasure, is an absurd flight of fantasy that leads to numerous social and personal ills when taken as a theological foundation. A doctrine that holds that the animal condition in which we are inextricably bound, and from which there is no escape except in the fatuous rumination of a theologian, seems harmless enough in spite of its silliness; but there are problems that arise when theory extends to actual practice.
Ideologies developed from this kind of premise often have the same undesirable consequences when adhered to assiduously. For persistent repression of natural desires tends to lead to malevolent perception and serious dysfunction. The evidence is obvious in puritanical societies, particularly in the case of individuals who tend to the fanatical end of the religious spectrum.
This kind of manichean fundamentalism, in which the natural order of things is considered evil and detrimental to spiritual and social well-being, contorts the perspective of its most dedicated adherents into a neurotic monstrosity that really is far more of a threat to others than any fun-loving hedonist could ever be. It plants the seeds of extreme enmity in the minds of many of its most impassioned followers, leading the more unstable among them to despicable acts of violence against those who behave contrary to their unnatural standards. There are numerous serial killers whose vile actions are spurred on by their hatred for women who are openly promiscuous; and there are countless cases of reprehensible violence committed against gays merely because being gay is considered an atrocity in the eyes of some god who happens to exist only in the warped minds of the perpetrators of that violence. As if love, in any form, could ever be good reason for violent persecution.
What sort of "supreme being" reviles a man for his natural expression of love? Love is a beautiful thing, not a crime against heaven. Any god condemning one for loving another is nothing less than an enemy of humanity whom we should adamantly reject, not revere and force on society -- whether individually through violence and imposition of guilt or socially via restrictive legislation.
There is no state of "purity" contrary to natural happiness, except in the demented theology of men. All religion wherein some unnatural ideal is espoused -- an ideal that is detrimental to the health and happiness of man -- stems not from any "perfect" Supernal being but from man's own misinterpretation of an epiphany of a greater reality at the root of his own mind which he objectfies and idealizes as something beyond those aspects of himself that he considers base. For many so desperately want themselves to be considerably more than mere animals; but the fact remains that they "are" animals -- albeit very intelligent ones (in some cases at least) -- and the divine epiphany that the more enlightened among them realize is their very own hidden reality. Their activities are sacred, however base, provided that they contribute to their joy -- but only as long as they fail to do real harm to others.
Fanatical theism has been responsible for so much cruelty, suppression and genocide because humanity has failed to recognize the divinity in his own natural state of love and joy, seeking it instead in an unreal fantasy that he imagines as being superior to his own natural proclivity. It has resulted in the sacrifice of innocent humans and animals; the burning of art and books; the torture of "heretics" and the unjust persecution of "infidels". When will it stop? It is time that we wake from the nightmare of insane superstition and put an end to the madness of any theology that posits sanctity as anything other than pure, unconditional joy without primitive ideas of a supposedly superior deity demanding propitiation in exchange for a pipe dream.
Yet in so doing -- in championing the cause of liberating religious theory of archaic notions of so-called perfection -- in reconciling man's concept of divinity with his own potential for genius, we must not err as others have so often done by resorting to hatred and violence toward individuals with whom we disagree -- or by outlawing their own right to worship as they do. Each has the right to do as he please, to think as he please, to worship as he please -- no matter how pointless the deed, no matter how erroneous the thought, no matter how absurd the cult -- so long as he interfere with none other. Despising their stupidity is fine; brutalizing them is not. The way to save man from his madness is not to club him over the head -- for that merely emboldens those who would avenge him and tarnishes one's noble cause. The best way to do that is to assimilate the religion he espouses in an overarching spiritual law that purges any doctrine of its errors; and to promulgate a new way that will win over the less fanatical of his cult so that, in time, there are no more like him.
Whether one favors the religious approach or not, there is no other way to stamp out the madness of false religion (i.e. ideology of whatever variety that denies science and forces its followers to conform to an idiotic ideal that stifles natural happiness and creates neuroses). All primitive religions contain a germ of Truth: take that, dispense with the outmoded dogma that conflicts with science and that imposes illogical restrictions on society, then reconcile man with his own inherent divinity. Make it thoroughly convincing and eventually the religious problem which currently threatens humanity with extinction will be eliminated once and for all. Then humanity can take the next step in its evolution rather than fall back into oblivion.
The Law of Thelema outlines the way, and -- if well understood and properly applied to the problem at hand, with wisdom and patience -- it alone holds the key to getting beyond our global dilemma. There is no quick and easy path; but if we go with certainty, work with diligence and make every effort to tap our full potential for genius, we will not fail to win over the masses of confused fanatics -- with their own devices.
It "is "possible, no matter how difficult it may seem. "There is success." ("Liber Legis", 3:69.) We have gotten this far, conquered so many more arduous circumstances and overcome such abhorrent tendencies that this challenge pales in comparison. It just takes dedication, determination and unswerving perseverance. All great challenges are hard, but no problem is insurmountable given our infinite potential.
The error of theistic propitiation has been the cause of much unnecessary misery and madness. But religion itself is not to blame for that anymore than guns are to blame for crime. It is the way in which it is used that determines whether the effects are to our benefit or not. Religion, divorced from theistic superstition, utilized as a means by which to explore one's unlimited potential, is an instrument whereby one may realize infinitely more than ordinarily possible. It can lead one to the most extraordinary attainment of divine realization in the genius of our talent -- or to utter madness in the pointless idiocy of theistic propitiation. But all the problems associated with religion can be bypassed not by eliminating religion altogether -- for that would be throwing out the baby with the bathwater -- but by understanding it thoroughly and applying the mind to its method properly, in a way that is healthy for ourselves and for the planet.
Atheistic religion -- wherein the objective is not to curry the favor of some ethereal tyrant but to attain the Gnosis of one's own Holy Supernal Will -- is that way. It is our task to demonstrate its value, to lead by example. For it leads to a millionfold joy in our expedition to the Augoeides, our own Hidden Genius, in the accomplishment of our true Wills. And "that "is the Summum Bonum, True Wisdom and Perfect Happiness.
93
93/93
777
Suggested ebooks:
Aleister Crowley - The Supreme Ritual The Invocation Of Horus
Michael Ford - The Book Of The Witch Moon
Hermes Trismegistus - The Emerald Tablet Of Hermes Interpretation
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I am often asked how one becomes a witch. Do you find someone who is a witch and they make you one? Or are you a witch just by saying you are? Can you make yourself a witch?
The process of becoming a witch doesn't happen overnight. It is a life change, a new path upon the journey of your life. It takes consideration, study and work. If you have previously followed a mainstream religion, you may have things that take time to let go, and new things that take time to absorb. I have heard many people say it is often hard, coming from a life of Christianity, to feel comfortable praying to the Goddess. All new things take time, but if you are serious upon this path, you will find your way. The Gods call their own home to them.
No matter how you have came about finding the Old Religion, here you are. So where do you go? To the book store. For a novice, books are like the air you breathe. You must have them, or access to them in some way. If you cannot afford, or do not feel safe having books on the Craft, the internet is the next best place.
In both books and on the internet you will find a wealth of knowledge that will help guide you upon your new path. Of course, as with anything else, there is good information and bad information. Avoid any kind of book, or internet site, that speaks of controlling another person in any way, harming them, doing love spells on a specific person, or tells you to chant in Latin, even though you have no idea what you are saying (yes, I have seen sites like that). These books/sites will not fulfill your need for knowledge in the Craft and will only serve to confuse you.
Once you have read a variety of books and feel called to this path, the next step is to find a teacher. If you have access to a teacher, in my opinion this is the best course of action. A teacher or a coven can often be found if there is a new age book store in your community.
Having a mentor can offer so much to you when you are beginning. There will be things you come across that you have a hard time understanding and need clarification. If you have a teacher, they are just a phone call or email away. If you do not, you must try to decipher things on your own, and may not come to the correct end on them. If you do not have a teacher, again, the internet is the next best place to look.
If you are only looking for a 'how to' on casting spells, then the Craft is not for you. Witchcraft is a serious spiritual path, in which magick is performed, but is secondary to the religion itself. I would suggest you look to ceremonial magick for that.
A couple of things need to be said about beginning this path, in light of recent attitudes about the Craft. Here lately it seems that you have a people who, after reading a few books, feel as if they can call themselves a master of the Art. They throw on a title like Lady/Lord, or HP/s, add some black clothes, a pentacle the size of a hubcap, and they are ready to go. This is not what the Craft is about. If you have spent years following a particular path, have worked hard for the spiritual lessons that have been presented to you and through this have attained the title and rank, then by all means use it. But think of how you would feel if, after all that, you have a newbie with 6 months and 5 books under their belt walking about calling themselves Lady Starry Ski or Lord Thunderbutt. It is very offensive. Just like your parents told you when you were growing up (or maybe you still are) 'don't rush things, it will all come to you in the end, and be sweeter for the waiting'. This is true with the Craft. Using titles, putting on airs, and in general acting high and mighty are not going to make you any more spiritual. And that is what this path is about. What it will do is alienate you from people whom you may actually want to meet and get to know!
All of this being said the way to become a witch is through study and dedication. Gather all of the information you can. Find the best teacher possible. Read whatever you can get your hands on. Go outside in nature and commune with the Goddess and God. Listen to the trees and the wind and the rush of the water, for this is the witch's world.
Suggested ebooks:
Margaret Alice Murray - The God Of The Witches
Anonymous - Basic Technologies Of Witchcraft
Naomi Janowitz - Magic In The Roman World
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In Greek mythology, Eros is the god of love, son of Aphrodite. Eros can represent creativity, sexual yearning, or desire evoked by physical attraction or an expression of physical love. It is that “pull” that people feel when they are sexually attracted to one another. He excited erotic love in gods and mortals with his arrows. Eros love, however, represents a new, disorienting sort of passion. His influence was often conceived as an attack of undesirable yearning.
In psychiatry, Eros represents the sexual drive, the libido. The sum of life-preserving instincts that are manifested as impulses to gratify basic needs (as sex); as sublimated impulses motivated by the same needs, and as impulses to protect and preserve the body and mind called also “life instinct.” So much so-called brainpower has been spent debating whether or not polyamory is more Thelemic than monogamy that I refuse to waste ink going over this insignificant argument here. Suffice it to say, man has the right to love as he will, and doing what is most rightful to one’s true nature is as Thelemic as it gets. Making promises that one can’t keep, or forcing someone into oaths contradicting their own nature is not love, isn’t Thelemic, and certainly isn’t ethical. Misrepresenting one’s self is not only dishonest, but will eventually lead you to taking oaths you are unable of keeping. As my friend likes to say: Don’t write any checks you can’t cash.
Having said that, I have heard more than one critic of Thelema imply that Liber OZ condones rape. Some people are unable to hold two seemingly opposing thoughts until they are either reconciled or utterly destroyed. Liber OZ is applicable to all humans, not just Thelemites. Therefore, a rapist is in violation of his victim’s rights by forcing himself on her. The text reads: “love as he will,” and rape is hardly an act of love. Love is a God… and Love is the Law.
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The Magical Tradition, which included sex as a means to spiritual attainment, existed long before dynastic times in ancient Egypt, and there are early references to it in the sacred writings of India and China.
In Egypt this tradition was known as the Draconian or Typhonian Cult. It was the first systematized form of earlier African mysteries.
The doctrines which the Egyptians elaborated into a highly specialized cult, flowered later in the tantras of India, Mongolia, China, and Tibet. "Paradoxical as it may sound," writes Crowley, "the Tantrics are in reality the most advanced of the Hindus.
The essence of the Tantric cults is that by the perfor mance of certain rites' of Magick, one does not only escape disaster, but obtains positive benediction. The Tantric is not obsessed by the will-to-die. It is a difficult business, no doubt, to get any fun out of existence, but at least it is not impossible. In other words, he implicitly denies the fundamental proposition that existence is sorrow, and he formulates the essential postulate... that means exist by which the universal sorrow (apparent indeed to all ordinary observation) may be unmasked, even as at the initiatory rites of Isis in the ancient days of Khem (Egypt), a Neophyte presenting his mouth, under compulsion, to the pouting buttocks of the Goat of Mendes, found himself caressed by the chaste lips of a virginal priestess of that Goddess at the base of whose shrine it is written that No man hath lifted Her veil."
Crowley knew that the crux of tantric ritual lay in its connection with the magically induced ecstasies of sexual orgasm. Orgasm, in Reich's sense of a fulminant paroxysm involving the entire organism, is sometimes set against the Tantric concept of (a) a total orgasm, or (b) a total absence of orgasm; both these interpretations have been read into Tantric texts.
In either case, orgasm is commonly regarded as psychophysical phenomenon. But this is incorrect. Reich emphasized the distinction between ejaculation and orgasm, the one being physical, the other being, strictly speaking, metaphysical. Ejaculation without orgasm is a common occurrence, and, as Reich pointed out, total orgasm is a far less frequent phenomenon. It is undoubtedly even less frequent than he supposed. The Tantric conception of orgasm in its directly sexual sense (for it has others), is of a more comprehensive order; it may, in fact, be described as parasexual. It involves the Kundalini sakti, of which the sexual aspect is its most material form. The actual production of semen is the end-product, if not the waste-product, left over from an im properly and incompletely absorbed current of consciousness.
The Consciousness-Current is twofold: magical and mystical. The former operates in the lower chakras, the latter in the higher. That which ejaculates as semen is unabsorbed energy (prana or ojas), and it always contributes to the creation of material forms, whether lodged in a womb or not. If not, the overflow (as in masturbation, sodomy, fellatio, etc.), is taken up by the astral and quphotic entities and built into organisms already existing upon the subtle planes. Paracelsus refers to homunculi (artificially generated creatures) made from sperm independent of the female organism, and to astral larvae and parasitic monsters built out of the substance of voluptuous imaginings.
by Kenneth Grant
Suggested ebooks:
Malcolm Mcgrath - Practical Magickal Evocation
Solomonic Grimoires - The Magic Of Armadel
Marcus Cordey - Magical Theory And Tradition
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One of the misconceptions about magick commonly promulgated by Hollywood films is that magick involves some kind of supernatural force or energy that usually is represented by lightning or something similar that shoots from the magician's hand or from some sort of tool like a wand. It's kind of like Dungeons and Dragons - you cast a spell, get a big light show, and then roll a bunch of dice for damage.
In real life magick works by apparently natural processes, but the job still gets done. As an example, here's what happened to someone who may have been the target of a curse. It's possible that this individual is lying rather than admitting to having some sort of mental illness, but under the right circumstances the Saturn evocation that I have posted here could prompt something similar.
The key is that you never specify the means by which a spell should work. If you want to injure someone, do you really care if they get struck down by a bolt of lightning or set themselves on fire? You shouldn't - magick is about results.
Suggested ebooks:
Howard Phillips Lovecraft - The Curse Of Yig
Frater Hoor - A Thelemic Calendar
Paul Boyer - The Salem Witchcraft Papers Vol 3
What is common between Saint Francis of Assisi (1182-1226) and Jelaluddin Rumi (1207-1273)? Both are ecstatic mystic of divine love and the common source might very well be Shams of Tabriz's inner illumination, who is more known as the guide of Rumi. What is less known is the accounts that St Francis was in contact with Rumi's mentor at some important point in his life in Damascus.
Saint Francis of Assisi, perhaps the most beloved saint of the Western world, founded the Franciscan Order, and is known for his embrace of poverty (faqara, a very central attitude of the suifs), his commitment to creation, and to nonviolence. On the other hand Rumi is the most beloved poet of love not only in East but also in West. Francis and Rumi both are most celebrated mystics of love. Rumi and St Francis, the great names in Abrahamic mysticism, are thus given a point of contrast which reflects their spiritual unity. (credit)
Saint Francis's love for nature and his hymns to the sun, moon, earth, and birds have captured the hearts of millions of Catholics, and the respect of millions of people of all faiths. This saint achieved the highest state of consciousness possible to man, a divine union with God. Sounds familiar to Rumi readers?
Francis Bernardone was born in 1182, in Assisi in central Italy, into the family of a wealthy linen merchant, Pietro di Bernardone. The end of the twelfth century was a time of political turmoil, and as Francis grew to manhood he began to embrace the ideals of medieval chivalry as depicted in the troubadours' songs, influencing him to seek a military career as a knight. He was captured and imprisoned after his first battle (between Assisi and Perugia), and returned home a year later, very ill. Recovered, he determined to enlist again, this time fighting for the pope in the Crusades. The Crusades brought Francis to the Middle East, and there are accounts that St. Francis was in contact with Rumi's master, Shams, while Francis was in Damascus. Shams was a wandering dervish and Damascus was one of his most frequented places.
Its very likely that Shams initiated and influenced Saint Francis with Divine love by whispering similar secrets which he whispered to Rumi.
What was said to the Rose
that made it open,
Is said to me here in my chest
- Rumi -
Both Saint Francis and Rumi show similar pattern in many aspects of their framing of emotion on Divine.
Lord, grant that I might not so much seek to be loved as to love. - St. Francis of Assisi
Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.
Come out of the circle of time And into the circle of love. - Rumi
Francis had many visions in his life, and it was around this time that one of these visions made him realize a military career was not for him. He returned home and began a new life, on fire with love for God. He began to devote himself to helping the impoverished and the afflicted. It is said that he embraced and kissed a leper, and experienced a baptism of joy and triumph over fear.
Whereas Saint Francis abandoned his prospective career in military, in Rumi's case it was prestigious post as a theologian and professor, both driven by the all consuming fire of Divine Love.
In 1219 Francis went on a pilgrimage of non-violence to Egypt. Crossing the battle lines between the Sultan and Crusaders in Damietta, he was received by the Sultan Melek-el-Kamel. (credit)
It is said of Francis that his love for God at times made him so wild that few understood him. Sometimes when Francis was traveling with this brother monks he would pick up a stick and pretend it was a violin bow and his arms a violin, and he would start playing the violin and singing French songs that his mother had taught him as a child. Francis would leap about and dance and become ecstatic. This is another parallel trend of Rumi's ecstatic whirling dance and that of Saint Francis.
"The more I read about St. Francis the more I am convinced of two things: 1) He was the among the most genuinely committed Christians that ever were or ever will be. I mean, some may consider themselves good Christians, but Francis really went the extra mile in following Christ. And 2) The most lasting comparison comes from the Sufi mystics of Islam. A comparison that is not, in fact, too far fetched considering he likely got the idea of the Angelus three times a day from Islam, actively sought dialog with Muslims, and a Sufi legend reports that in his younger days he joined a Crusade and went to Syria where he played (and cheated!) at cards with Shams of Tabriz, the teacher of the great poet/theologian/mystic Rumi. If you want two pillars of the Church, look no further than Francis and Thomas Aquinas." - comment made by Matt Robare @ insight scoop blog.
. Poems of St. Francis of Assisi
. and Biography
[+] Please visit MysticSaint.Info For full multimedia experience and enjoy special music.
Blessings,
Sadiq
Suggested ebooks:
Franz Bardon - Initiation Into Hermetics A Course Of Instruction Of Magic Theory And Practice
John Nash - Spirituality And Gender
David Oringderff - Spiritual Philosophy And Practice Of Wicca In The Us Military
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Erecting The Temple
The Circle is marked out on the floor, there is a candle at each cardnil point, Yellow to the East, Red to the South, Blue to the West, Green to the North. The Alter is set up in the center of the Circle so that when you are facing it you will be facing East. On teh alter are one or two whit alter candles, thurible, dishes of salt and of water, Bell, bowl of anointing oil, goblet of wine, libation dish, sword and the preist's athames.
CENSERER Lights the insence and the alter candles, and leaves the Circle
to wait with teh rest of the Coven in the Northeastern Quarter.
PRIEST/PRIESTESS Enter the Circle from the East,(just on the northern
side of the east candle)-as will all-when they come in-and move to stand
before the alter, facing east. PRIEST Rings the Bell three times.
PRIEST/ESS: "Be it known that the Temple is about to be erected; the Circle is about to be cast. Let those who desire attendance, gather in the east and await the summons. Let none be here, but of their own free will."
PRIEST AND PRIESTESS Take an alter candle and move around the alter,
deosil, and across to the east. PRIESTESS lights the East candle from
the one that she carries.
PRIESTESS: "Here do I bring Light and air in at the East, to illuminate our Temple and bring it the Breath of Life."
They move round to the South, where the PRIEST lights the South Candle.
PRIEST: "Here do I bring Light and Fire in at the South, to illuminate our Temple and bring it warmth."
They move West, where the PRIESTESS lights the West Candle.
PRIESTESS: "Here do I bring light and Water in at the west, to illuminate our Temple and wash it clean."
They move to the North, where the PRIEST lights the North candle.
PRIEST: "Here do I bring Light and Earth in at the North, to illuminate our Temple and bring it strength.
They move on to the East, then back to the Alter and replace there
candles. PRIEST/ESS* Takes up the sword, and returning to the East, now
walks slowly around the Circle, Deosil, with the sword tip pointing at
the line that marks the Circle, As he/she walks he/she concentrates
power into the line of the Circle. When completed he/she returns to the
alter, the Bell is rung three times. PREIST places the point of his
ahtame into the Salt and says:
PRIEST: "As salt is life, let it purify us in all ways we may use it. Let it cleanse our bodies and spirits, as we dedicate ourselves in these rites, to the glory of the God and Goddess."
PRIESTESS takes up the satl dish, and using the point of her athame,
drops three portions of salt into the water. She stirs the new salted
water with the athame and says:
PRIESTESS: "Let the sacred salt drive out any impurities in this water, may we use it through out these rites."
PRIEST takes up the thurible; PREISTESS takes up the salted water, they
again move around the alter to the east, where they start to walk deosil
around the Circle, the Priestess sprinkles the salted water while the
Priest censes the line of the Circle. When they reach there starting
point in the East. They return to the alter and replace these tools. The
Priest then talkes a pinch of the salt and drops it into the anointing
oil, and stirs it with his finger, deosil, He then anoints the Priestess
(note: if robed the Celtic Cross alone is used, If skyclad, the petagram
and inverted triangle follow.)
PRIEST: "I consecrate thee in the name of the God and the Goddess, biding you welcome to this their Temple."
They salute, then the PRIESTESS anoints the Priest, with the same words
and salute. They both move together round the alter to the east, the
Priestess carries the oil, the Priest his athame. There he makes two
cuts along the line of the Circle, thus opening it. One at a time the
coveners enter the Circle, as they do they are anointed, the males by
the Priestess, the Females by the Priest, and greeted with the words:
PRIEST/ESS: "I consecrate you in the names of the God and the Goddess, bidding you welcome to this their Temple. Merry Meet."
The COVENERS move to stand all around the Alter, as far as possible,
alternating male and female, when the last has been admitted, the Priest
closes the Circle again by drawing his athame across the lines
connecting the two broken ends. The Priestess sprinkles a little oil on
the line, and then the priest seals the line by drawing a pentagram in
the air with his athame. Then they return to the alter, the bell is rung
three times.
PRIEST/ESS: "May you all be here in peace and in love. We bid you
welcome. Now let the Quarters be saluted and the Gods invited."
The COVENER standing closest to the East turns round and moves to where
he/she is facing the East Candle, With his/her athame raised he/she
draws an invoking pentagram and says:
COVENER: "ALL hail to the element of air, watchtower of the East. May it stand in strength, ever watching over our circle."
He/she kisses the blade of the athame, and returns to the Circle. When
he/she has returned the COVENER closest to the South turns and moves to
the South, facing the south candle he/she holds their athame high in
salute, draws the invoking pentagram and says:
COVENER: "ALL hail to the element of fire, watchtower of the South. May it stand in strength, ever watching over our Circle."
With this said he/she kisses the blade of the athame, and returns to the
Circle. When he/she has returned, the COVENER closest to the West turns
to face the west moves before the West Candle, raises his/her athame
draws the invoking pentagram and says:
COVENER: "ALL hail the the element of water, watchtower of the West,may it stand in strength, ever watching over our Circle."
With this said he/she kisses the blade of the athame, and returns to the
Circle. When he/she has returned, the COVENER closest to the North,
tuens to face the North, moves before the North candle, holds the athame
up in salute, draws an invoking pentagram and says:
COVENER: "ALL hail to the element of earth, watchtower of the north, may it stand in strength, ever watching over our Circle."
With this said he/she kisses the blade of the athame and returns to the
Circle. When he/she has returned, PRIEST/ESS draws a pentagram in the
air with the athamne and says:
PRIEST/ESS: "All hail the four quarters, and all hail the Gods! We bid the Lord and Lady welcome, and invite that they join with us, witnessing these rites we hold in their honor. ALL HAIL!"
ALL: "ALL HAIL!"
PRIEST: "Let us share the cup of friendship."
PRIEST takes the goblet, and pours a little of the wine onto the groud,
or into the libation dish, saying:
PRIEST: "The Lord and the Lady"
He then takes a drink and passes the goble to the Priestess who takes a
drink and passes it to the nearest covener on her left who takes a drink
and passes it left and so on. When the goblet has been around the Circle
and all have drunk, it is returned to the alter, the bell is rung three
times.
PRIESTESS: "Now are we all here and the Temple is erected. let none leave but with good reason, till the Temple is cleared, so mote it be!"
ALL: "So mote it be!"
Suggested ebooks:
Aleister Crowley - The Heart Of The Master
Aleister Crowley - Liber 030 Liber Librae The Book Of The Balances
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