The Witches Spell for January 24th – Full Moon Scrying Ritual

Gothic Comments

Full Moon Scrying Ritual

The upcoming summer months are the perfect time for Full Moon Scrying and I’d like to pass on an old, time honored scrying ritual originally written by D.J. Conway that I have used many times during the long summer nights:

Items Needed:  1 bright, shiny silver coin  1 small, black cauldron or scrying bowl filled with water

Perform this ritual outside where the rays of the Moon can fall directly onto the water in the cauldron. If you cannot go outside, stay in a darkened room near a window that the Moon shines through. Place the coin in the water and take the cauldron in both hands. Gaze up at the Moon and say:

“Lovely Lady of the night,  Mysteries old and futures bright,  Give me a glimpse of that to be  And as I will so mote it be.”

Look down at the coin shimmering in the cauldrons water. With your eyes half closed, adjust your vision as if you were looking into and through the coin. Don’t try to analuze anything you might see or that might come into your mind. Just accept it. Some people, rathar than seeing actual pictures within the cauldron, will have mental impressions, feelings or pictures. When you have finished, bow to the Moon and say thank you. Pour the water out on the ground. You’re done!

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RITUAL DEDICATING YOUR RUNES

RITUAL DEDICATING YOUR RUNES

Start with a set of 24 blank Runes of your choice from any material you are comfortable with and begin to inscribe or dedicate them.  If your set is already inscribed, then you will begin the dedication ritual.  Remember you can do this in a 24 hour period or over a 24 day period.  Always begin with the First Aett and first Rune Feoh.  Then continue with the Second Aett and then the Third Aett till you have completed either one Rune per hour or one Rune per day. The corresponding hour to begin a 24 hour dedication would be to start at 12 noon and finish 12 noon the next day.  For a 24 day dedication start on a New Moon or Full Moon (After viewing Moon Calender, make sure you use “Back” to return to this page!) as the first day and continue for 24 days.  During either vigil, write down your very own thoughts and feelings about each Rune as you also study many different books and versions written by other people.

Make sure you have the proper tools handy to inscribe your Runes properly.  You might burn, etch, engrave, gouge, paint, hammer, draw, or cut the runes onto the appropriate material of your choice.

Whether you dedicate store bought runes or the ones you made yourself, follow this ritual or write your own to dedicate each Rune according to your very own spiritual path.

1.  Center and ground yourself.

2.  Thank your Higher power(s) Odin/Woden, Freja, Thor, Norns, or favorite Norse God/dess and the Nine Worlds as you light your incense, candles or smudge sticks.  The Norse traditions always starts with the North, so face North!  Put your shield or cone of protection up.

3.  Dedicate your Rune with it’s appropriate name. Repeat the name inside your head as you inscribe your Rune.  Imprint yourself with it’s name, e.g. “This Rune is Feoh.”  Keep repeating the name until you are finished inscribing.

 

4.  Once the Rune is inscribed or ready to dedicate, hold it up, look at it, and say it’s name our loud three times.  Then while still holding that Rune say it’s meaning out loud three times.  Then say the Rune’s name plus the meaning three times.  Write this down in your journal along with the date and time.  Then write down whatever comes to your mind and the research you have done on this Rune.

5.  Meditate the meaning of the Rune as you write.  Clear your head of undesirable junk and see the impressions of the Rune come to mind in either symbolic archetypical or spiritual images.  Hold them in your head, remember them and write them down.

6.  Thank your higher powers Odin/Woden, Freja, Thor, Norns, other favorite Norse God/ess and protector; thank and bless the Nine Worlds, for their protection and insight; snuff out the candles, incense and/or smudge sticks.

7.  Keep this journal containing your impressions from this sacred dedication.  Remember the story of how Odin received these Runes.  Remember that the Norn Sisters of Wyrd were there when Odin received the Runes.

I absolutely cannot condone a fast while doing a dedication of the Runes although some people like to experience what Woden/Odin did as a Shaman.  I have done both the 24 hour and 24 day rituals and I recommend the 24 day dedication ritual for most people.  You will have more time to memorize the runes and get acquainted with them.  Staying awake for 24 hours is difficult and must be planned when it won’t interfere with one’s work or academic schedule.  The plus side to staying awake for 24 hours is that you will probably experience a Shaman experience as the result of sleep deprivation.

 

Courtesy of the World of Wyrd

Pagan Lite: Being A Non-Magical Witch in A Magical World

Pagan Lite: Being A Non-Magical Witch in A Magical World

Author:   Charmed Boy 

This article is one I had hoped to put off writing for a while. It is a continuation of sorts to the first article I wrote entitled When Walking The Path…Wear Shoes.I am what I call a “non-magical” Witch. I don’t cast spells or perform elaborate rituals. That may be fine for most of my Pagan brothers and sisters but it’s not really my thing.

I first realized magic and spells weren’t my thing when I attended the last Samhain celebration hosted by my friend Fran. As many who have read my first article know, Fran was the High Priestess of a group here in Arkansas called Net-per-netjer which means “beautiful house of the Gods.” Fran was an amazing woman. She meant business when she donned the crown of Isis and acted as High Priestess and conducted rituals. She also cared about the people who attended the celebrations.

I remember one occasion; it was after ritual. Fran had made a delicious feast of ham and colcannon. My father and I had both attended but my father preferred to observe from outside of the circle. He’s not Pagan but he is very supportive of my choice of faith. Fran made sure everyone ate. I was sitting in the front room watching a movie when I heard Fran’s voice from the kitchen.

“Chuck! Where is your father?”

I shrugged. “I think he’s in the car.”

My father is the type of person who doesn’t like to get into other people’s way when they are doing things like ritual. Fran frowned.

“Tell your father to come in and eat something.”

I went out and got him. Fran made sure he ate before we left. That’s just the kind of person Fran was. Always concerned with the welfare of others. After that, Fran and I didn’t see each other. Not because there was an animosity between us but because we both had things going on in our lives. We e-mailed and spoke on the phone quite a lot.

One day last year I sent an e-mail to Fran just to say hi and see how she was. I got a reply from her husband informing me that Fran had passed away. I miss Fran very much. There isn’t a day that goes by that I don’t think about her and the good times we shared. Attending those rituals made me realize that, that sort of thing wasn’t what I wanted.

I took some time for meditation and reflection to decide if being a Witch and Pagan was really for me. I walked in the woods near my house and listened to the birds and the wind as it blew through the trees. During these walks I posed questions to myself. Do I really need to practice magic and perform rituals to consider myself a Witch and Pagan? Do I really need all the trappings that go along with it, such as candles and incense and athames? Where am I meant to be? I asked the Goddess and Fran for guidance. I asked them to speak to me and give me a sign if this is the path I am meant to be on.

One day I went out for one of my walks when WHAM!! The answer hit me like a ton of bricks: You don’t need to practice magic or perform rituals to honor the Goddess and or God.

I have spoken to other Pagans and Wiccans who have told me that if you don’t practice magic and do rituals you ‘can’t really call yourself a Witch and Pagan’. I believe differently. The definition of “Witch” as I understand it means “wise one” and “knowledge seeker” and that Pagan means “country dweller” I believe we are all Witches and Pagans, regardless if we cast spells and perform rituals… or choose not to.

I have come to realize things about my faith and myself. I am both a Witch and Pagan and am very proud of that fact. I wear my Pentacle with pride. Whenever a Pagan holiday or Full Moon comes around, I pray, make an offering of thanks to the Goddess… and that is pretty much it. No muss, no fuss. For many other Pagans and Wiccans, the lighting of candles and incense, the chanting and casting of a circle adds to the enjoyment of ritual, and that is awesome. I believe everyone should be able to do his or her own thing, whatever that may be. Goddess knows, I don’t have the right to judge someone by what they do or don’t do.

Occasionally I’ll read an article on Witchvox.com about performing ritual and working magic. Want to know what is magical to me? Standing outside on a cool night when the moon is full in the night sky and glows like a big orange night light. Talking to my best friend on the phone and hearing the sound of her laugh. Seeing the sparkle in my godson’s eyes when he is excited about something. Stepping outside in the wintertime and smelling the sharp, fresh, cold scent of the air and seeing the freshly falling snow on the ground. Seeing the leaves in the Fall change color from green to red and orange and yellow. Smelling the scent of burning leaves and wood. Eating handfuls of candy corn. Sipping hot apple cider on a cold October day while going on a hayride with my dad. Feeling the power and ancientness of All Hallow’s Eve. These are my rituals. This is my magic. This is the way I honor the Goddess.

Do I believe those who do cast spells and perform rituals are wrong? Of course not. Fran did, and seeing the joy and power it brought into her life was an amazing thing to witness. When I am asked what my choice of religion is and I tell them “I am a Witch”, the child within me claps his hands and squeals with glee. I laugh whenever someone asks me if I fly around on a broom. I smile and say “No but I wish I could. It would make getting from one place to another a lot more exciting!”

In all seriousness, I am very proud to call myself a Witch. Walking the path I have been walking for the past 12 years has made me the person I am today. I am a little wiser and a lot more compassionate and forgiving. I am humbled and honored daily by the compassion and endless love the Goddess has shown me. We are all her children, regardless of how we choose to honor her. I cherish the Pagan and Wiccan friends I have made, especially Fran. She will live on in my heart and in my memory forever.

In closing, to all my Witchy brothers and sister out there I say this to you: Be comfortable in your own skin. Don’t let others tell you your way of worshipping the Goddess and God is wrong. Wear your Pentacle with pride! These are indeed magical times!

Blessed Be!

Morning Ritual To Get Back In Touch With The Elements

Morning Ritual

This ritual can be used to get back in touch with the elements. Have a representation of each element around you.

Go outside if possible, face North and say:

“Good morning Spirits of the North.
I am successful
The cornucopia showers blessings into my life.”
 

Stand for a moment and let the energy of the Earth pour into your body and soul.

Turn to the East and say:

“Good morning Spirits of the East
I am creative
I am the spirit of the wind
My mind soars to other realms and back again.”
 

Turn to the South and say:

“Good morning Spirits of the South
I am passionate
I am the glow of the flame and lava
I magnetize and inflame the senses as I heal.”
 

Turn to the West and say:

“Good morning Spirits of the West.
I am beautiful
My blood contains the tears of the Mother
I am joy and hidden depths transcend from the Moon.
 

Look to the Sky and say:

“Good morning Spirits of Spirit I am balance
My body, mind, and spirits are in harmony
I stand in the center of my web, weaving.
Good morning Lord and Lady
I am your son/daughter/child
Guide me and guard me throughout this and every day.”
Blessed Be!
 

Stand for a moment and feel yourself coming to a place of balance. When you are ready salute and begin your day. You don’t need to cast a circle and this takes about 10 minutes.

Today’s Magick: A Simple, But Effective, Ritual for Easing Pain

Book & Candle Comments

 A Simple Magical Ritual To Ease Your Pain

This ritual may help ease your pain. Take a walk. As you walk, look for an ordinary stone that appeals to you. Place this stone on your altar. As you meditate about your day, hold this stone. Visualize all your pain entering the stone.

When the day comes that you feel your life is returning to normal, you may get rid of your stone. To do this, go out to a favorite spot, perhaps where you found your stone. Thank the stone, leave it. Keep walking and don’t look back.

Excerpt from:

The Sun Also Rises:
Dealing with Grief
James Kambos

~Magickal Graphics~

How Do We Include Kids in Ritual Without Making Adults Run Screaming?

How Do We Include Kids in Ritual Without Making Adults Run Screaming?

 

by L. Lisa Harris

Ask a group of ritual facilitators what their philosophy on children in ritual is, and at best you’ll get as many different opinions as there are people in the room. At worst, you will have pushed a hot button that operates an opener attached to a huge can of worms. This topic is near the top of my “ways to start an argument at a pagan gathering” list. I’ve seen this issue turn a harmless candle-making party and ritual planning session into a virtual war zone, and don’t even get me started on what it can do to an e-mail list.

Groups that put on large public rituals, those who work in small family coven structures and every sized group in between all eventually face this issue. Public ritual comes to most people’s minds first when they think about controversy over kids in circle. But even in small covens, where all of the members consider themselves a family and parents or “aunties and uncles” to the children of other circle members, disagreements as to if and when children should be in circle do crop up.

One of the many issues that parents who want to include their children in ritual can run into is what circle members wear (or don’t wear). Bob, a member of a “medium-sized traditional coven” is concerned about the legal ramifications involved in having children present in a group that works skyclad.

“There are certain considerations when allowing children in ritual,” he said. “For instance, being skyclad in front of a child can get a person charged with sexual abuse in many states.” Just because a child is taught that nudity is perfectly normal and not necessarily sexual, it doesn’t mean that society as a whole and the judicial system will see it that way. If a small child casually mentions seeing “Uncle John’s wee-wee” to a teacher or member of the medical profession, the parents are likely to receive a visit from Child Protective Services.

A greater danger arises when the parents of a child are separated or divorced. Even if there is no ritual nudity, a parent who wants full custody can claim that what goes on in ritual is damaging to the child. Seeing someone hold a blade to Mommy’s throat and issue a challenge to her when she enters a circle, or even witnessing a light ritual scourging, can not only be frightening to a child, these things are also not going to look good if a complaint is filed by an ex-spouse with an axe to grind.

Some small groups prefer that ritual be a place for adults only. “Circle is a place for women to relax and take a break from their daily parenting responsibilities and nurture themselves,” said Luna, who facilitates a women’s circle. She doesn’t want new mothers to be left out of circle but has very clear rules regarding the presence of children. “Babies at the breast are welcome in our women’s circle, but once a child is old enough to be left with family or a sitter, we expect that mothers will come alone. They need to be able to bond with other women and to have time that is theirs alone.”

Sage, a father of two, feels strongly that children should be included in circle. “It is vital that we teach our traditions to our children, or they will be left open to conversion by more aggressive religions and there will be no one to carry on after us.” His partner Oana agrees: “We have a responsibility to provide for the spiritual education of our children. Christian churches have Sunday school, so why is it wrong for us to teach our religion to our kids?”

When it comes to public ritual, not everyone has or understands children, and many people have very different ideas as to what is appropriate behavior and how much parental discipline is called for. Stardancer, a mother of three, feels “watching children joyfully play in a circle is a beautiful sight. We don’t want to suppress their natural energy, it can be quite infectious.” Kim, who is married and “childless by choice” does not agree. “Poorly supervised kids in ritual distract everyone else, and they don’t learn or experience anything. Don’t get me wrong, I like kids, but ritual should be a sacred space that is not filled with running around and yelling.” She doesn’t place the blame for disruptive behavior on the kids. “It’s ludicrous to expect a 3-year-old to stand quietly in a circle or to understand what’s going on.”

Some groups don’t allow anyone under the age of 18 at any event. “Our circles can get a little wild and crazy sometimes, and the owner of the place where we meet doesn’t want to worry about having minors around,” said Wolfehawk, a member of a small group that hosts open events. Other groups restrict the age of the children to middle-school-age or older and specify which events are appropriate for kids. Freya, a Covenant of Unitarian Universalist Pagans member, said, “We let older kids par-ticipate in most of our rituals, with the excep-tion of Samhain, as it tends to be a bit too intense. Although middle school seems to be a good cut-off point, it’s not always that easy. Reaching a chronological age or grade in school is not always a good indicator as to how a child will behave in circle. I’ve seen very young children pay attention and be respectful, while older kids in middle school have behaved atrociously. It’s really all about the individual level of maturity and how the child has been allowed to behave in public by their parents.”

A few groups have experimented with various forms of paid and shared childcare. “The problem with the concept of co-op child care is that one or two parents get stuck with all the kids all the time while the parents that tend to have the most badly behaved kids just dump them off and go have fun,” advised Morgan, a solitary witch and mother of two. “Sooner or later, you get tired of doing all the work and missing out on the festivities and ritual workings.”

Some groups that have considered hiring a babysitter to provide paid childcare have run into liability concerns. They are afraid that if a child gets hurt when childcare is being paid for at an event they sponsor that the group members will get sued. Anne, an attorney, advised, “The fear of lawsuits for an injury or allegation of abuse is very real, particularly if someone is providing care without a license. People will sue over anything, and you never know what a jury will do. Liability releases aren’t worth the paper they’re written on.” Another problem with paid childcare is the policy that most pagan groups have of not turning anyone away due to inability to pay. Either you give some people free childcare and not others, or you allow some parents to bypass childcare. Either way, someone is going to feel that it’s unfair.

Yet another possible solution is making all kids under a certain age check into childcare and requiring all parents to work a shift. This concept did not go over well with me at all when one local group suggested it about a year and a half ago. My daughter, 11 years old at the time, was still in elementary school and would have been required to check in as a kid. I have trained her as a witch, taught her circle etiquette and even given her small roles in ritual at the Unitarian Universalist Association of Tacoma (UUAT). She generally behaves better than many adults in circle, and I most certainly was not going to “reward” her hard work and good behavior by allowing her to be labeled and treated as a “child.” My rule is that if a young person has continually behaved like a responsible adult in circle, then he or she deserves to be treated as such. In addition to my objection to what I considered an insult to the maturity of my daughter, an older, well-behaved young woman, I didn’t feel that I should be required to baby-sit the children of parents who couldn’t be bothered to teach their children manners or to supervise them.

Several local groups have had great success with separate rituals specially designed for kids. I was at a Mabon event earlier this year where just such a ritual was put on. The quarters were marked with colorful balloons, and the adult leaders led the children in a merry dance to lively music. I overheard several adults say, “I wish I was a kid, so that I could be in that ritual.” In this case, the children’s ritual, along with other kid’s activities, was held before the adult ritual, which still left the issue of what to do with the kids during the adult ritual.

One of the major obstacles to successfully including children in ritual with adults is the lack of a standard of behavior. What one adult interprets as children freely expressing themselves is often viewed by other adults as a lack of parenting. “I have to ask myself, do these parents let their children behave like this in school, restaurants or in other peoples’ homes?” said Laura, a mother of a 7-year-old daughter whom she is raising in a goddess tradition.

David, whose children are grown, has had negative experiences at public festivals where children were not supervised by their parents. He said, “I was at one outdoor festival where a very expensive drum was ruined by kids whose parents were nowhere in sight. There was a band of unsupervised kids running around all over the place banging on the drums and playing with things on the altars. It was like their parents just walked off and figured that the community would take care of their kids for them.”

I am one who feels very strongly that we should include our children in our rituals when possible. I tried for almost three years to bill events at the UUAT as child-friendly and trust that parents would ensure reasonable behavior from their children. It became increasing apparent to me that this was not going to work. After several complaints from adults who felt that ritual was disrupted and after having to clean up several messes left by unsupervised kids, the Gaia’s Grove earth-spirituality group had to implement a set of rules for at UUAT events. The following statement is available at the check-in table, is posted on our Web site under the heading “parents please read” and is also addressed in pre-ritual discussion:

We love our children.

We want them to be part of our community and events.

We design our rituals to be child/family friendly.

Due to past damage to chairs, carpet and other UUAT property, and to ensure that all ritual guests get the most out of their experience, we must now abide by the following rules.

  • Children must physically be with a parent or adult guardian at all times.
  • Children must respect altars, drums and personal item as hands-off.
  • Children must not climb on stacked chairs.
  • Children must not walk on the furniture.
  • Children may not run nor roughhouse in the building.
  • Children in circle should participate in the circle, not play with other children and/or disrupt the person/people who are speaking.
  • Children may play in the nursery downstairs WITH ADULT SUPERVISION. The nursery must be picked up afterward.
  • The circle guardian will gladly cut parents with fussy kids in and out of the circle as necessary.

Even with the new rules in place, it seems that some parents are just not sure exactly where the line of “disrupting the ritual” gets crossed. I found that often the parents with the most disruptive children were oblivious and did not think their kids were a problem, while the parents with well-behaved kids, who weren’t quite perfect, stressed out trying to make them behave well. We decided to enlist the help of a circle guardian who gently and discreetly offers assistance to parents whose kids are pushing the limits of being disruptive. After Gaia’s Grove implemented the rule, a handful of people decided not to bring their kids anymore, which is too bad. The ones that still bring their kids are making a concerted effort to help them to respect the ritual and others in the circle.

The challenge to groups of any size is to balance the needs and desires of parents and communities to involve children in ritual with the needs of adults who don’t want their ritual experience disrupted. It is ultimately up to parents to decide if their children’s behavior is appropriate for the circle they are bringing them to, but it is also vital that ritual facilitators address this issue and make expectations and behavioral standards clear in a supportive, yet firm, manner.

Dressing a candle

Dressing a candle

 

Candles have been used for many years in rituals, to set an atmosphere and help to focus on a desired result of a the ritual. Here are steps to to take when dressing a candle for a ritual or for requesting a desired result. When working with candles, you will see that no two candles are alike, they each have their own character. (drip, flame, sound )

* Choose the candle to be used : type and color ( green for money, black/ white for cleansing).

* Cleanse the candle from prior energies. Here are some suggestions for cleansing:

A: Holy water

B: Sea salt

C: Pure soap

D: Baby oil

* Bless / Consecrate your oil to be used.

* State and engrave (if desired) what the candle is to represent (money, love, job, taking away unwanted habits, etc.)

* Anoint the candle with the oil you have chosen (it is important to focus on your desire when doing this).

A: — To achieve : start on the top to the middle in a downward motion(stop) then go the bottom to the middle in an upward motion(stop).

B: — To banish : start in the middle to top (stop) then go from the middle to the bottom (stop). Do not use a back and forth motion, it defeats the purpose.

* Bless / Consecrate the candle. Your candle is now ready to use. Light your candle with an incense of your desire or deity. Do not use matches, a lighter or incense should be used. honestly I know not why, just that the sulfur is the problem. But every book I have read states this, and I have read many.)

Meditate as long as possible (many don’t have a lot of time past 15min.) on your desired outcome while your candle is burning. Let the candle burn till the end.

If and when you need to extinguish your candle, snuff it out or swipe your hand enough to let the air blow it out. Do not blow or pinch it out. As blowing it out blows your desires away from you and pinching it out also pinches out your desires.

Third Eye Ritual

Third Eye Ritual

Ritual to open your third eye.

Perform this ritual three days before the full moon, preferably when the moon is in the sign of Cancer, Pisces, or Scorpio. Begin by brewing a strong tea made from yarrow or Mugwort. Light thirteen candles purple votive candles to help attract psychic influence. Drink tea, stare into a magick mirror, crystal ball or pyramid and chant three times:

“I invoke thee, O Asariel, Archangel of Neptune and Ruler of clairvoyant powers. I ask thee now to open my Third eye. Show me the hidden light. Let me see the future. Let me see the past. Let me perceive the Divine Kingdoms of the unknown. Let me understand the wisdom of the mighty Universe. So Mote It Be!”

After chanting, relax, breathe slowly, and concentrate on opening your third eye. Do not allow any negative thoughts to enter your mind.

On the Lesser Banishing Ritual of the Pentagram

On the Lesser Banishing Ritual of the Pentagram

by Tim Maroney

The Lesser Banishing Ritual of the Pentagram is one of the chief rituals of Western Magick. It has been with us at least since the Golden Dawn of the nineteenth century, and it has penetrated into all the many Golden Dawn spinoffs, including Neo-Paganism. Yet there is still no widely available, clear instruction. The directions of the magical orders are mere mnemonics for those who are assumed to have personal instructors. To formulate my personal approach to the ritual, to aid any others who may be considering practicing the LBR, and to satisfy the idle curiosity of any gawking onlookers, I have put together this short discussion of the ritual and its symbolism and performance.

A. Intent of the Ritual

The real action of a magick ritual takes place in the mind. Ritual is a form of moving meditation. The effect is also primarily psychological.* The LBR is a tool to facilitate meditation.

[*Not all players would agree with this statement. Many would say that the effect of the LBR is a fortified and cleansed area on the astral plane, which they think is as real as Hoboken, if not more so. It doesn’t really matter in practice.]

The experience of a proper LBR is pleasurable and soothing, yet energizing and empowering. One is made at home in the mystical realm, protected from lurkers and phantasms by strongly imagined wards. This solace from mundane experience is a precondition for more serious works of meditation or ritual, but it can also form a healthy part of the life of the mind by itself.

B. The Ritual

I’ll just reprint the description of the Lesser Banishing Ritual of the Pentagram from Liber O, a publication of the occult order A.’.A.’.

  1. Touching the forehead, say “Ateh (Unto Thee).”
  2. Touching the breast, say Malkuth (The Kingdom).”
  3. Touching the right shoulder, say “ve-Geburah (and the Power).”
  4. Touching the left shoulder, say “ve-Gedulah (and the Glory),
  5. Clasping the hands upon the breast, say “le-Olahm, Amen (To the Ages, Amen).”
  6. Turning to the East, make a pentagram (that of Earth) with the proper weapon (usually the Wand). Say (i.e. vibrate) “IHVH” (Ye-ho-wau*).
  7. Turning to the South, the same, but say “ADNI” (Adonai).
  8. Turning to the West, the same, but say “AHIH” (Eheieh).
  9. Turning to the North, the same, but say “AGLA” (Agla).
  10. Extending the arms in the form of a cross say:
  11. “Before me Raphael;
  12. Behind me Gabriel;
  13. On my right hand Michael;
  14. On my left hand Auriel;
  15. For about me flames the Pentagram,
  16. And in the Column stands the six-rayed Star.”
  17. until xxi. Repeat steps (i) to (v), the “Qabalistic Cross.”

[* Modern scholarship has a different take on the pronunciation of the Big Guy’s name. I use “Yahweh” rather than the “Ye-ho-wau” of Liber O because that’s what the Catholic priests of my youth taught me to say, and I’ve never been able to shake it off. Use whatever pronunciation you prefer, or a different name altogether.]

C. Politics of the Ritual

With practice, you will no doubt come up with your own style of performance, and your own different symbolism for ritual acts. Different people do rituals as differently as actors play parts, even though the lines and motions may be fundamentally the same. (The alternative is an authoritarian, dogmatic horror which is alien to the deep occult understanding of religion, but is still common in magical groups.) Slavish imitation will get you nowhere in Magick  — except, perhaps, to some high spiritual degree!

The Christianity — or at least angelic monotheism — of the ritual  symbolism may give a start to some. Many of us involved in occultism have strongly negative feelings about Christianity. These are perhaps justified, but there are a few saving graces here.

First, as with any ritual, you should feel free to make it yours, to mess around with it. If you don’t start to at least play with the styles of a ritual after a while, you are probably not doing it very well. It is perfectly legitimate to substitute cognate symbols at any time. However, the saying in the martial arts is that one first learns another’s style, and after mastering it, moves on to create one’s own. For a beginner, it will be easiest simply to use an existing ritual form in order to explore the meaning of a banishing ritual.

Given that experience, which transcends any mere set of symbols, one may devise a form more in keeping with the emergence of one’s personal style. For instance, Neo-Pagans use a highly reified form of the same basic ritual in many of their traditions, but with non-Christian deities, spirits, and heros at the quarters. Aleister Crowley wrote a new version which made the performance more dancelike, and used the names of Thelemic deities and officers rather than monotheist gods and angels. My private version, called “Opening the Threshold”, is entirely atheistic and philosophical.

In any case, of those people who so abhor Christianity, how many have looked at some of the practices of historical pagans in Europe, Asia, Africa and the Americas? No religion should ever be “accepted” by an occultist. When using any religion’s symbolism, the adept should cut to its sacred poetical core and discard the political dross. By this standard, Christianity looks about as good as any other religion. Without this standard and by factoring in historical excesses and power plays, almost all known religions look just about as bad as Christianity.

In other words, someone who will happily use Norse gods, Arthurian heroes, Taoist immortals, Voudoun loas, or what have you in rituals, but will never touch a Christian angel, is guilty of the same narrowness he or she probably imparts to the Christians.

The Vibration of God-Names

In the LBR, the vibration of the god-names “charges” or “enlivens” the pentagrams in the air. This is difficult to describe, but easy to recognize. There is a feeling of presence in one of these charged warding images — though not necessarily a feeling of true externality or separate intelligence.  Weare told to “vibrate” the names. The description and illustration of the “vibration” given in Liber O have been known to mislead people into hilarious postures. What the picture most resembles is the skulking monster from the movie The Mummy. To the modern eye, it is remarkable how truly unclear a photograph can be.  I didn’t learn how to vibrate a god-name until I signed up with yet another occult order and was taught it in person. I wouldn’t wish the ensuing experience on anyone, so here is a description which I hope will be adequate in print.

Vibration phase i — The Sign of the Enterer (1-4)

1. Stand upright. Blow all the air out of your lungs. Hold your arms straight out at your sides.

2a. Close your eyes and inhale nasally, imagining that the breath is the name. The exact nature of this imagination differs from person to person. Thus, you imagine yourself inhaling the name into your lungs.

2b. As you inhale, sweep your forearms smoothly and deliberately up so that your fists rest on your temples.

3. Imagine the breath moving down through your torso slowly, and through your pelvis, your legs, and finally to the soles of your feet. (Don’t do this so slowly that you are hurting for air when the name reaches your feet!)

4a. The instant the inhaled vibrational name hits the soles of your feet, imagine it rushing back up and out.

4b. Simultaneously, throw yourself forward, thrusting your left foot forward about twelve inches (or thirty centimeters) and catching yourself on it. Your hands shoot forward, together, like a diver. You bend forward at the waist so that your torso winds up parallel to the floor.

4c. The air in your lungs should be blown out through your nose at the same time, but imagine the name shooting out straight ahead.

Steps 3-4 are known as the Sign of the Enterer, or of Horus. This  symbolizes powerful active energy. The Enterer should be something of a “rush”. The vibrational name is projected outwards into more tangible manifestation — in this case, in the pentagrams of the LBR, which are charged by the force of the projected god-names.

It is highly inadvisable to omit the portion of step(4b) which reads “catching yourself on it.” But again, I have no desire to infringe on your freedom of choice.

Vibration phase ii — The Sign of Silence (5)

5. Finally, withdraw into a standing position, left arm hanging at your side, right forefinger on lips, left foot pointing ninety degrees out from the body.

Step 5 is called the Sign of Silence, or of Harpocrates. This Egyptian god was mistakenly believed (at the turn of the century) to pertain to silence, because his finger or thumb was touching his lips. This gesture is now believed to be a symbol of childhood; this correction appears in the World card of Crowley’s “Book of Thoth” Tarot deck. Harpocrates was the god of the Sun at dawn, and so symbolizes wonder, beauty, potential, growth. So, step 5 may be done in this academically corrected light instead.

However, the “hush” gesture of the Golden Dawn Sign of Silence is adequate for the modern occultist, even if deprived of A Divine Identification. It is a common gesture, at least in the European culture, meaning silence. Silence perhaps balances the ultra-active Sign of the Enterer better than does the more scholarly positive/active “Sign of Harpocrates the Rising Sun”, and silence is surely no alien concept to mystics.

The Invocation

The pentagrams are given form by the drawing, life by the vibration, identity by the four-part prayer of steps (x) to (xiv). Some people do very elaborate visualizations of angelic guardians on each of (xi) to (xiv). Because of my tragic personal deficiencies, I am content with strong feelings of presence, identity, and divinity in each of the four directions.

A horizontal cross is built up step by step as you say, “Before me Raphael”, etc, with you at the center; and the position of your arms forms a vertical cross, a renewal of the Qabalistic Cross from the start of the ritual. You may feel a quite peculiar rising and expansion when both of these crosses are formulated. One has become the center of the geometry of the space, and it is like a little world in itself, cut adrift from the mundane currents of everyday experience.

Steps (xv) and (xvi) are when the real banishing takes place, during “For about me flames the pentagram, and in the column stands the six-rayed star.” A great pulse of force is emitted during these steps, imposing the personal will on the space and clearing it of all hostile influences.

After this is done, the invoked “archangels” maintain the banishing effect, guarding in all four directions. Of course this talk of angels is all bullshit — the importance lies in the psychological effect. Whether there “really is” an archangel standing there keeping out inimical spirits is not important. The “feeling of cleanliness” is what matters.

Concluding Cross

The final Qabalistic Cross is an affirmation of the completeness and symmetry of the ritual, and also a new self-consecration. This is more efficacious than the previous Cross because it is done in a banished environment.

One is now ready to do a formal invocation, an evocation, a meditation, or whatever the overall purpose may be. The LBR is a preliminary ceremony, although it has a beneficial effect in itself. It can profitably be done as a stand-alone ritual, but you should move on. The LBR should keep away the horrible ickies that turn so many novices away from Magick. Its mastery is a first step to adeptship.

Self Blessings

Self Blessings

The purpose of the ritual is to bring the individual into closer contact with the Godhead. It can also be used as a minor dedication, when a person who desires dedication has no one who can dedicate him. This self blessing ritual may also be used as a minor exorcism, to banish any negative influences which may have formed around the person. It may be performed by any person upon himself, and at his desire.


Self-Blessing This ritual should be performed during the New Moon (at least when the moon is waxing) , but it is not limited to that phase. Need, not season, determines the performance. There is real power in the Self Blessing; it should not be used other than in time of need and should not be done promiscuously. The purpose of the ritual is to bring the individual into closer contact with the Godhead. It can also be used as a minor dedication, when a person who desires dedication has no one who can dedicate him. This self blessing ritual may also be used as a minor exorcism, to banish any negative influences which may have formed around the person. It may be performed by any person upon himself, and at his desire. Perform this ritual in a quiet place, free from distraction, and nude. You will need the following:

 

1. Salt, about one quarter teaspoon

 

2. Wine, about an ounce.

 

3. Water, abut one-half ounce.

 

4. Candle, votive or other. The result of the ritual is a feeling of peace and calm. It is desirable that the participant bask in the afterglow so that he may meditate and understand that he has called the attention of the Godhead to himself, asking to grow closer to the Godhead in both goals and in wisdom.

 

When you are ready to begin, sprinkle the salt on the floor and stand on it, lighting the candle. Let the warmth of the candle be absorbed into the body. Mist the water into the wine, meditating upon your reasons for performing the self blessing.

 

Read the following aloud: Bless me, mother, for I am your child. Dip the fingers of the right hand into the mixed water and wine and anoint the eyes, Blessed be my eyes, that I may see your path. Anoint the nose, Blessed be my nose, that I may breathe your essence. Anoint the mouth, Blessed be my mouth, that I may speak of you. Anoint the breasts, Blessed be my breast, that I may be faithful in my work. Anoint the loins, Blessed be my loins, which bring forth the life of men and women as you have brought forth all creation. Anoint the feet, Blessed be my feet, that I may walk in your ways. Remain…and mediate for a while

 

Note: Although this is probably as basic as dedication can get, this nevertheless is very useful even if only used for banishment of negativity.