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Satyr

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Ceremonial Magic 102
« on: July 16, 2019, 02:33:44 AM »
This is intended to be a continuation of Ceremonial Magic 101, and it will be assumed that the student is familiar with the contents of that thread. It will also be assumed that the student has a working familiarity with the simple opening outlined in CM101, or one of its elaborations, or something functionally equivalent. And, as usual, it is assumed the reader is familiar with Liber O and 777.

Most of this thread will likely be spent working with the elements and eventually setting up Watchtowers. It is therefore recommended, though not necessarily required, that the student read through p 44 of Israel Regardie's, Ceremonial Magic: A guide to the Mechanisms of Ritual (Wellingborough, England: Aquarian Press, 1981). It is also recommended that the student have access to Liber Chanokh (The Equinox, Vol I, Nos VII and VIII) and Regardie's, The Golden Dawn (unfortunately editions various).

pantare

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Re: Ceremonial Magic 102
« Reply #1 on: July 17, 2019, 04:31:17 PM »
I'm sure we'll get there, but will we be setting up the Watchtowers using Enochian? Is that a large jump from performing the LRP?

pantare

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Re: Ceremonial Magic 102
« Reply #2 on: July 17, 2019, 04:37:38 PM »
I expect we'll discuss the various elemental pentagrams here. For anyone having trouble remembering how to draw the respective stars:

When invoking the "parent" elements fire and water, approach the point as if drawing the star clockwise. For the "children" elements air and earth draw counter clockwise towards their points. When banishing just reverse direction of the first drawn line.

Satyr

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Re: Ceremonial Magic 102
« Reply #3 on: July 17, 2019, 05:39:30 PM »
I'm sure we'll get there, but will we be setting up the Watchtowers using Enochian?

Yes, eventually.

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Is that a large jump from performing the LRP?

Not as large as you might think. We can limit somewhat how much force we bring to bear.

You're already touching upon Enochian in the LRP. The elemental attributions of the quadrants are the same as the watchtowers. The four archangels are reflected in the four kings. And so on.

The GD began exposing the aspirant to Enochian in the Zelator degree, as we shall soon see.

saltonaslug

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Re: Ceremonial Magic 102
« Reply #4 on: July 23, 2019, 06:34:20 PM »
Just confirming that I am in fact lurking in these threads and waiting on what is being posted here.


Surgo

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Re: Ceremonial Magic 102
« Reply #5 on: July 24, 2019, 12:43:45 PM »
Soon™.

I'm excited about the square workings. That'll give me something productive to do.
Please treat any magic/ esoteric/ occult claims I make as doubtful, if not straight up lies.

Shaula

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Re: Ceremonial Magic 102
« Reply #6 on: July 26, 2019, 01:34:07 AM »
excited to finally participate
is this a functional skeletal outline of the ritual?
https://hermetic.com/enochia/watchtower

will I need consecrated implements?

Satyr

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Re: Ceremonial Magic 102
« Reply #7 on: July 26, 2019, 02:00:05 PM »
is this a functional skeletal outline of the ritual?
https://hermetic.com/enochia/watchtower

That is a decent skeletal outline. What I developed is similar.

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will I need consecrated implements?

You should need no more equipment than we have used already in the previous temple openings.

Satyr

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Re: Ceremonial Magic 102
« Reply #8 on: July 26, 2019, 02:37:30 PM »
Once we have a ritual opening and closing that suits our needs, and have practiced it until we are quite comfortable, we naturally start looking for something to do inside our metaphysical temple. One of the more obvious things seems to be the Greater Ritual of the Pentagram - GRP - invoking or banishing one or more of the elements. But, if you are like many of us, it is not immediately obvious how to turn the instructions in Liber O for the GRP into a working ritual.

The two most pressing questions seem to be how to go about working with a specific element and, perhaps more importantly, why we might wish to work with a specific element.

One possible answer to the second question involves how we translate intent or desire into the language of magic. Constructing a sigil that encodes our desire is relatively simple, and should be familiar to anyone exposed to chaos magic. In the most common method, we write down what we want in a simple sentence, strike out the duplicate letters, and arrange the remaining letters into a single, pleasing figure. We then draw that figure on fine paper within a circle just big enough to comfortably contain it.

Around this circle we draw another circle, big enough that between the two we may write the names of those forces or powers we wish to inform and aid our request. And choosing appropriate names is where we turn to our four elements.

All this stuff around us, along with the means of manipulating this stuff and the people who manipulate it, may be placed in one of four somewhat arbitrary categories we know as the four elements. This is one of the fundamental tricks of our Western magical tradition. Agrippa does something like this in his Occult Philosophy, with his scale of the number four, but no source however authoritative is going to include everything we might want in these modern times. We must therefore develop our own sense of where things belong based on the qualities of the elements.

For example, computers, phones, digital tablets, and the like might be associated with air and the east, because of communication, the flow of information, and so on. Carpentry I should put in fire and the south, as it seems somewhat aggressive, all that cutting, chiseling, and sawing. Plumbing seems an obvious fit in water, in the west. So does anything involving emotions, such as alcohol and bartending. Rocks and minerals I should put in earth, in the north, and by extension probably stone masons and masonry work generally.

With some thought any material need or desire can be associated with a particular element and so it is with the desire expressed by our talisman. Knowing the appropriate element, we might choose to write the name of the archangel we associate with that element's quarter between the concentric circles of our talisman. For an appropriate god name we might turn to 777 and the “God-names in Assiah” (Table I, Column V), where we find the name ALHIM for the element of fire (Key Scale 31), AL for water (23), IHVH for air (11), and the god-name ADNI [HARTZ] for earth (32 bis).

These two names, those of the appropriate archangel and god-name, inscribed between the two circles of our talisman should be enough for our purposes. Then, with the talisman complete and satisfied with our work, we destroy completely all of the sketches, scraps, notes and such, that we produced in the process of creating our talisman, leaving only the finished product.

With our sigilized desire in hand, encircled with the proper elemental names of power, we may now address our first question: how shall we work our particular element in a ritual setting to our magical advantage? Liber O informs us that, for spirit, we have the portal signs, and two pentagrams, one active, one passive, each with an invoking and banishing form for a total of four figures. The active and passive forms each have their own god-name. Then for each of the four remaining elements appears a grade sign, a god name, and a pair of pentagrams, invoking and banishing.

Some of this should already be familiar. The god-names of the elements are from Col V of 777, as we saw above. In that same column we also find that AHIH, the name associated with the active invoking pentagram of spirit, is found rather appropriately at Key Scale 1, the sphere of Kether. The grade signs many of us know quite well, since we have been giving them after Resh each day for some time. (And those who are not practicing Liber Resh are strongly advised to do so.)

As an example, let's assume that all of our efforts to acquire a certain piece of communications equipment - an airy thing - have failed and we must therefore resort to magic. We thus create a sigil expressing our desire for the equipment and construct a simple talisman incorporating that sigil with the names RPAL, the appropriate archangel, and IHVH, the proper god-name, inscribed around it.

For some idea how we might erect a ritual space suitable for charging our talisman we shall have a quick look at Crowley's Liber Chanokh (Part II, The Equinox, Vol I, No VIII), specifically, “The Opening of the Temple in the Grade of 2=9” (pp 105-106):

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[Give the Sign of Shu.]

[Knock.] Let us adore the Lord and King of Air!
Shaddai El Chai! Almighty and ever-living One, be Thy Name ever magnified in the Life of All. [Sign of Shu] Amen!

[Make the Invoking Pentagram of Spirit Active in these names: AHIH AGLA EXARP.]

[Make the Invoking Pentagram of Air in these names: IHVH ShDI AL ChI.]

And Elohim said:  “Let us make Adam in our image, after our likeness, and let them have dominion over the fowls of the air”.

In the Names of IHVH and of ShDI AL ChI, Spirits of Air, adore your Creator!

[With air-dagger (or another suitable weapon) make the sign of Aquarius.] In the name of RPAL and in the Sign of the Man, Spirits of Air, adore your Creator!

[Make the Cross.] In the Names and Letters of the Great Eastern Quadrangle, Spirits of Air, adore your Creator!

[Hold dagger aloft.] In the Three great Secret Names of God, ORO IBAH AOZPI that are borne upon the Banners of the East, Spirits of Air, adore your Creator!

[Again elevate dagger.] In the Name of BATAIVAH, great King of the East, Spirits of Air, adore your Creator!

In the Name of Shaddai AL Chai, I declare that the Spirits of Air have been duly invoked.

The Knock: 333—333—333.

Some of this seems familiar, given what we know from Liber O, and some is new. We will return to this opening in detail in due time. For now we may concentrate on merely using what we currently understand in light of what has been covered so far, along with what may be learned from 777. “Shaddai AL Chai” is the god-name in Assiah of Yesod (777, Table I, Col V, Key Scale 9), which in the Golden Dawn scheme of things is associated with the element of Air (777, Col XI, Key Scale 9).

Using the above as a rough guide, we might do something like the following.

Prepare a suitable place for ritual. Set up a simple altar in the east as before, this time including your talisman wrapped in a piece of cloth. Having bathed and clothed appropriately, light the candles and kindle the incense.

Open the temple as previously instructed: banishing, then purifying and consecrating the space with water and fire.

With the opening complete, advance to the east. Give the Sign of Shu and say, “Let us adore the Lord and King of Air! Shaddai El Chai! Almighty and ever-living One, be Thy Name ever magnified in the Life of All.”

Take up the dagger and, facing east, trace the invoking active pentagram of spirit, while vibrating AHIH, then inscribe a circle, clockwise, around the pentagram. Still facing east, trace the invoking pentagram of air, while vibrating IHVH ShDI AL ChI, then inscribe a circle clockwise around that pentagram as well.

Say, “In the Names of IHVH and of ShDI AL ChI, Spirits of Air, adore your Creator!”

Say, “In the name of [vibrate] RPAL and [trace the sign of Aquarius] in the Sign of the Man, Spirits of Air, adore your Creator!”

Hold the dagger aloft and say, “In the Name of Shaddai AL Chai, I declare that the Spirits of Air have been duly invoked”.

Replace the dagger. Hold your hands above the talisman in its cloth and say, “May this innocent creature be free of all evil influences and wholly dedicated to the Great Work. Amen.” With your fingers, sprinkle a few drops of water on the wrapped talisman saying, “I purify with water”. Take up the talisman, pass it through the incense smoke, saying, “I consecrate with fire”.

Then, finally removing the cloth, proceed to charge the talisman in whatever nefarious way you see fit.

We close the temple as we have before, only this time making a slight alteration in our license to depart. Instead of the previous wording, we might face east, take up our dagger, and say something like:

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“Depart in peace unto your abodes and habitations in the names [trace the banishing pentagram of air while vibrating] IHVH ShDI AL ChI. Let there be peace between you and me, yet be always ready to come, should I have need or call”.

After closing, we write up the operation in our journal, and then do our very best to forget all about it. This includes our charged talisman. My teacher and I like to hide them in books. A friend of mine used to bury them in flower pots. Details don't matter. What's important is forgetting.

And as usual, the above is intended to be suggestive, not slavishly followed, and the student will no doubt find other uses for elemental work besides charging talismans.
« Last Edit: August 03, 2019, 04:00:10 PM by Satyr »

Surgo

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Re: Ceremonial Magic 102
« Reply #9 on: July 26, 2019, 05:45:07 PM »
Interesting stuff.

I can't say I ever worked things this way; I normally used the LBRP/ XXV to open and close. When invoking for a particular purpose, I usually just went along with the appropriate name of God, and the relevant Archangel. Didn't really mess with the elementals, spirits, and such; always assumed they'd naturally follow from the name/ angel.

I'll need to give this a go, sometime.
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Shaula

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Re: Ceremonial Magic 102
« Reply #10 on: July 27, 2019, 07:59:42 AM »
That piece about hiding talismans is quite fun and I would like to try it

My urge when opening for the first time is to just kind of sit in an asana and just see what comes to my vision, is that standard in this sort of practice?

Satyr

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Re: Ceremonial Magic 102
« Reply #11 on: July 27, 2019, 02:21:12 PM »
My urge when opening for the first time is to just kind of sit in an asana and just see what comes to my vision, is that standard in this sort of practice?

I think that's perfectly acceptable. I have often done ritual work just for its own sake, as a sort of kata.

I would also open a temple and then read aloud whatever weird science I was studying, relevant scripture, whatever. Assuming my spirits come sit with me, reading to them seems appropriate.

Crayola.880

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Re: Ceremonial Magic 102
« Reply #12 on: July 29, 2019, 12:09:59 AM »
That piece about hiding talismans is quite fun and I would like to try it
 

Agreed, and placing them in books or other places like that where at some point down the road you might stumble on them again by accident might prove auspicious for that future time, place and context in some completely unforeseen way. 

reading to them seems appropriate.

I really like that, I'll have to try it.  In slightly different context, I've started practicing veneration of ancestors/the dead, and it would work very well with that I think.

pantare

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Re: Ceremonial Magic 102
« Reply #13 on: August 03, 2019, 07:41:14 PM »
I'm working on an invocation of Michael, and currently thinking of using the godnames of both Tiphereth and Hod for both solar and mercurial aspects. Would it be wiser or more effective to focus only on one particular aspect and use the appropriate godname as opposed to both?

Negi Springfield

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Re: Ceremonial Magic 102
« Reply #14 on: August 04, 2019, 12:39:49 AM »
I'm working on an invocation of Michael, and currently thinking of using the godnames of both Tiphereth and Hod for both solar and mercurial aspects. Would it be wiser or more effective to focus only on one particular aspect and use the appropriate godname as opposed to both?
If you think something with help, use it. If not then don't. That's a pretty simple way to approach magick. For a lot of people the plug and play approach of using traditional methods works. However, some people may want to use other methods. I used to really be a hardcore traditionalist, but I've lost that in time. Anyway, my suggestion is pretty much use the most generic divine names. If you're more studious, give older versions of Hebrew and Aramaic a look.