Now, this is what a Magician/Wizard should look like.Plus, Theurgy.


When I was a child, and dreamed of being a wizard, this is how I thought I would look. Dude looks awesome….and I don’t care what you say, how you feel and look while practicing your magic is important. I know a lot of you non-GD magicians (and some of you lazier GD mages…=)  ) do your work in whatever you happen to be wearing, and that’s fine if it works for you.  I personally think the vestments serve an important purpose; they help to create the proper frame of mind for magical work. When I don my robe and sash, I’m not just my mundane self, I’m myself as Magician–the Magician bit is highlighted and brought to the front.

Full article by http://heavenswithinearth.blogspot.com/2010/04/now-this-is-what-magicianwizard-should.html

 

The Orthodox Schema-Monks are doing it right, ya'll.

Nice article!
Something i often overlook myself nowadays.
I usually wore my Ordo Arcanae grade robe or even did the ceremony naked (depending on its nature) but now i have gotten lazy.

I have heard arguments against robes, implements, titles and so on for some time and to be perfectly honest almost got to a point where lazyness became a virtue (“look mom, no hands”).

One could see a non implement approach as a sign of skill but still, after all is said and done, “like attracts like”.

The same “free” pagans (in my case ) that would call robes and titles silly and superflous would gladly make themselves a talisman.

Robes, as oppose to God forms, are physical, material. Thus if “like attracts like” any operation with an desired outcome of a material nature should be strengthened by wearing, weilding and navigating among material symbols.

Thus reaching the conclusion that Thaumaturgists should really benefit from it (the Goetic circle and triangle are always physical for example).

Next ritual i will don my robe while playing “Putting on the ritz” at full volume. 😉

L.V.X

Frater R.i.G.

First Fruit


I went to the gods
To the wheel
To the forge
To the very gates
And shook my fist
With yells and cries and shouts of defiance

 

I left from the gods
To the car
To the mud
To the banality of the mundane
And went my way
With ego and hubris and childish satisfaction

I went about my days
Pushing my boundaries
Pushing my comforts
Pushing my self imposed limits
And complimented myself
For daring to travel an inch out of my way

And now the first fruits of my arrogance falls ripe from the tree I planted
Into my open hand

To refuse it is to mock all I have claimed I wanted

To accept it is to release the safety of predictable banality

If I wait too long
The fruit will rot in my hand
A decision must be made

It tastes of bitter fear
Sweet hope
Acrid hubris

I suspect
As the tree matures
The fruit will taste better

I will find out for myself

 

Kerian Nox

 

 

http://threedifferentways.katalytis.com/

1. Golden Dawn Temple Initiation & Magick Rituals Documentary With Opening Lecture by David Griffin


http://Golden-Dawn.EU/ Part 1 of Golden Dawn Paris Centenial Celebration, hosted by the Ahathoor Grand Temple of the Hermetic Order of the Golden Dawn® in Paris.

I usually do not use a vibrato when i intone the names. Sounds nice and sacral.
Very impressive how the Imperator greets people in English, Dutch, Spanish, Portuguise, French and Swedish.

(Source: hermetic-golden-dawn.blogspot.com)

Theurgy


Dore´

Theurgy (from Greek θεουργία) describes the practice of rituals, sometimes seen as magical in nature, performed with the intention of invoking the action or evoking the presence of one or more gods, especially with the goal of uniting with the divine, achieving henosis, and perfecting oneself.

Theurgy means ‘divine-working’. The first recorded use of the term is found in the mid-second century neo-Platonist work, the Chaldean Oracles(Fragment 153 des Places (Paris, 1971): ‘For the theourgoí do not fall under the fate-governed herd’).[5] The source of Western theurgy can be found in the philosophy of late Neoplatonists, especially Iamblichus. In late Neoplatonism, the spiritual Universe is regarded as a series ofemanations from the One. From the One emanated the Divine Mind (Nous) and in turn from the Divine Mind emanated the World Soul (Psyche). Neoplatonists insisted that the One is absolutely transcendent and in the emanations nothing of the higher was lost or transmitted to the lower, which remained unchanged by the lower emanations.

Although the Neoplatonists were polytheists, they also embraced a form of monism.

For Plotinus, and Iamblichus‘ teachers Anatolius and Porphyry, the emanations are as follows:

  • To En (τό ἕν), The One: Deity without quality, sometimes called The Good.
  • Nous (Νοῦς), Mind: The Universal consciousness, from which proceeds
  • Psychè (Ψυχή), Soul: Including both individual and world soul, leading finally to
  • Physis (Φύσις), Nature.

Plotinus urged contemplations for those who wished to perform theurgy, the goal of which was to reunite with The Divine (called henosis). Therefore, his school resembles a school ofmeditation or contemplationIamblichus of Calcis (Syria), a student of Porphyry (who was himself a student of Plotinus) taught a more ritualized method of theurgy that involved invocationand religious, as well as magical, ritual.[6] Iamblichus believed theurgy was an imitation of the gods, and in his major work, On the Egyptian Mysteries, he described theurgic observance as “ritualized cosmogony” that endowed embodied souls with the divine responsibility of creating and preserving the cosmos.

Iamblichus’ analysis was that the transcendent cannot be grasped with mental contemplation because the transcendent is supra-rational. Theurgy is a series of rituals and operations aimed at recovering the transcendent essence by retracing the divine ‘signatures’ through the layers of being. Education is important for comprehending the scheme of things as presented by Aristotle, Plato and Pythagoras but also by the Chaldaean Oracles.[citation needed] The theurgist works ‘like with like’: at the material level, with physical symbols and ‘magic’; at the higher level, with mental and purely spiritual practices. Starting with correspondences of the divine in matter, the theurgist eventually reaches the level where the soul’s inner divinity unites with The Divine

My other blogs and Twitter


My other blogs and Twitter: http://westernmystery.tumblr.com/ Hermeticism, Theurgy, Thelema, Freemasonry, Heathenry, Golden Dawn, OTO, Ceremonial Magick, Kabbala, Enochian, Yoga, Paganism, Rosicrucianism, Esoterica, Alchemy, Voudoun, Santeria and more http://fornsed.tumblr.com/ Viking Age, Archeology, History, Anthropology, Scandinavia, Germanic tribes, Asatru, Heathenry, Anglo - Saxon faith, Vikings, Norse, Culture,Mythology and more http://jazzage.tumblr.com/ Vintage, 1920´s, Flappers, Charleston, Jazz, Gangsters, Prohibition, Movies, Music, Fashion, Hairstyles, Make Up, Attitudes and more https://marcelgomessweden.wordpress.com/ Personal blog. Longer articles http://twitter.com/#!/MarcelIoPan Twitter Yup, i´m whoring myself out!

My other blogs and Twitter:

http://westernmystery.tumblr.com/

Hermeticism, Theurgy, Thelema, Freemasonry, Heathenry, Golden Dawn, OTO, Ceremonial Magick, Kabbala, Enochian, Yoga, Paganism, Rosicrucianism, Esoterica, Alchemy, Voudoun, Santeria and more

http://fornsed.tumblr.com/

Viking Age, Archeology, History, Anthropology, Scandinavia, Germanic tribes, Asatru, Heathenry, Anglo – Saxon faith, Vikings, Norse, Culture,Mythology and more

http://jazzage.tumblr.com/

Vintage, 1920´s, Flappers, Charleston, Jazz, Gangsters, Prohibition, Movies, Music, Fashion, Hairstyles, Make Up, Attitudes and more

http://marcelgomes.tumblr.com/

Personal blog.

http://twitter.com/#!/MarcelIoPan

Twitter

Yup, i´m whoring myself out!

 

Intellect, emotion and spirituality


Who came up with the idea that emotion is closer to (or equal too) spirituality?

In many religions rationality and intellectualism is held in great regard ( many forms of Judaism often values intellectual endevours highly for example).

In the kabbala intellect (Ruach) is actually “closer” to spirituality than emotions (Nephesh).
It should be said though that the soul is divided a whole lot in kabbala and terms like “intellect” and “emotion” doesent nearly cover it.

Among Ceremonial Magicians it is known that you can actually “think” or “study” yourself into a trance state.

Havent you ever had such a flow of thought, often based on an “aha” experience, when you get things and see things in perspective and clearness so that it totally takes you over (possably inducing euphoria and thus taking over emotion too)leaving you in a state of almost single pointedness (Dhayana or Dharana depending on)?

Liber Al vel Legis


1904 Apr 8 – British occultist and writer Aleister Crowley began transcribing The Book of the Law, a Holy Book inThelema.

“Do what thou wilt shall be the whole of the law”

“Love is the law, love under will”

Liber XV, The Gnostic Mass


Aleister Crowley wrote The Gnostic Mass — technically called Liber XV or “Book 15” — in 1913 while travelling in Moscow, Russia. In many ways it is similar in structure to the Mass of the Eastern Orthodox Church. However, the comparison ends there, as Liber XV is a celebration of the principles ofThelema. It is the central rite of Ordo Templi Orientis and its ecclesiastical arm, Ecclesia Gnostica Catholica.

The ceremony calls for five officers: a Priest, a Priestess, a Deacon, and two acolytes, called Children (though current practice is that the part is usually performed by adults). The end of the ritual culminates in the consummation of the eucharist, consisting of a goblet of wine and a Cake of Light, after which the congregant proclaims “There is no part of me that is not of the gods!”

Crowley explains why he wrote the Gnostic Mass in his Confessions:

While dealing with this subject I may as well outline its scope completely. Human nature demands (in the case of most people) the satisfaction of the religious instinct, and, to very many, this may best be done by ceremonial means. I wished therefore to construct a ritual through which people might enter into ecstasy as they have always done under the influence of appropriate ritual. In recent years, there has been an increasing failure to attain this object, because the established cults shock their intellectual convictions and outrage their common sense. Thus their minds criticize their enthusiasm; they are unable to consummate the union of their individual souls with the universal soul as a bridegroom would be to consummate his marriage if his love were constantly reminded that its assumptions were intellectually absurd.

I resolved that my Ritual should celebrate the sublimity of the operation of universal forces without introducing disputable metaphysical theories. I would neither make nor imply any statement about nature which would not be endorsed by the most materialistic man of science. On the surface this may sound difficult; but in practice I found it perfectly simple to combine the most rigidly rational conceptions of phenomena with the most exalted and enthusiastic celebration of their sublimity

 

The Temple

There are four main pieces of furniture in a Gnostic Mass temple:

The High Altar: the dimensions are 7 feet (2.1 m) long by 3 feet (0.91 m) wide by 44 inches (1,100 mm) high. It is covered with a crimson cloth. It is situated in the East, or in the direction of Boleskine House–Crowley’s former estate—on the shores of Loch Ness in Scotland (“Temple East”). The two-tiered super-altar sits on top of the High Altar. It all holds 22 candles, the Stele of Revealing, the Book of the Law, the Cup, and two bunches of roses. There is room for the Paten, and the Priestess to sit.

The High Altar is contained within a great Veil, and sits on a dais with three steps. On either side of the High Altar are two pillars, countercharged in black and white.

The Altar of Incense: to the West of the Dais is a black altar made of superimposed cubes.

The Font: this is a small circular item which is able to contain or hold water.

The Tomb: this is generally a small, enclosing space with an entrance that is covered by a veil. It should be big enough to hold the Priest, Deacon and the two Children.

Structure

There are six component ceremonies within the Gnostic Mass:

The Ceremony of the Introit

The congregation enters the temple, the Deacon presents the Law of Thelema, and the Gnostic Creed is recited. The Priestess and the Children enter from a side room. The Priestess raises the Priest from his Tomb, then purifies, consecrates, robes and crowns him.

The priestess consecrating the priest after resurection

The Ceremony of the Rending of the Veil

The Priestess is enthroned at the High Altar and the veil is closed. The Priest circumambulates the temple and he ascends to the veil. The officers give their orations, including theCalendar by the Deacon. The Priest then opens the veil and kneels at the High Altar.

Priest kneeling before Priestess and High Altar

The Collects

Eleven prayers addressed to the Sun, Moon, Lord, Lady, Gnostic Saints, Earth, Principles, Birth, Marriage, Death, and The End.

The Consecration of the Elements

The preparation of the Eucharist.

The Anthem

Of the Anthem, Crowley writes in Confessions:

During this period [i.e. around 1913] the full interpretation of the central mystery of freemasonry became clear in consciousness, and I expressed it in dramatic form in The Ship. The lyrical climax is in some respects my supreme achievement in invocation; in fact, the chorus beginning: “Thou who art I beyond all I am…” seemed to me worthy to be introduced as the anthem into the Ritual of the Gnostic Catholic Church.

The Mystic Marriage and Consummation of the Elements

The Eucharist is perfected and consumed. The Priest gives the final benediction. The Priest, Deacon, and Children exit. The People exit.

The narrative of the Gnostic Mass

 

The People enter into the ritual space, where the Deacon stands at the Altar of Incense (symbolic of Tiphareth on the Tree of Life). She takes the Book of the Law and places it on the super-altar within the great Veil, and proclaims the Law of Thelema in the name of IAO. Returning, she leads the People in the Gnostic Creed, which announces a belief (or value) in the Lord, the Sun, Chaos, Air, BabalonBaphomet, the Gnostic Catholic Church, the communion of Saints, the Miracle of the Mass (i.e. the Eucharist), as well as confessions of their birth as incarnate beings and the eternal cycle of their individual lives.

The Virgin then enters with the two Children, and greets the People. She moves in a serpentine manner around the Altar of Incense and the Font (symbolizing the unwinding of theKundalini Serpent which is twined around the base of the spine) before stopping at the Tomb. She tears down the veil with her Sword, and raises the Priest to life by the power of Iron, the Sun, and the Lord. He is lustrated and consecrated with the four elements (water and earth, fire and air), and then invested with his scarlet Robe and crowned with the golden Uraeus serpent of wisdom. Finally, she gently strokes his Lance eleven times, invoking the Lord.

The Priest lifts up the Virgin and takes her to the High Altar, seating her upon the summit of the Earth. After he purifies and consecrates her, he closes the Veil and circumambulates the temple three times, followed by the remaining officers. They take their place before the Altar of Incense, kneeling in adoration (along with all the People), while the Priest takes the first step upon the Dais before the Veil. In this symbolic crossing of the Abyss, the Priest begins with his first oration, invoking Nuit, the goddess of the infinite night sky. The Priestess calls to him as Nuit, enticing the Priest to ascend to her. He then takes the second step, and identifies as Hadit, the infinitely condensed center of all things — the Fire of every star and the Life in every person. The Deacon has the congregation rise and he delivers the Calendar. The Priest takes his third and final step, invoking Ra-Hoor-Khuit, the Crowned and Conquering Child of the New Aeon. With his Lance, he parts the Veil, revealing the now-naked Priestess who sits upon the High Altar. He greets her with the masculine powers of Pan and she returns it with eleven kisses on the Lance. He kneels in adoration.

The Deacon then recites the eleven Collects, which include the Sun, Moon, Lord, Lady, Saints, Earth, Principles, Birth, Marriage, Death, and the End.

The Elements are then consecrated by the Virtue of the Lance, transforming the bread into the Body of God and the wine into the Blood of God. Of these, the Priest makes a symbolic offering to On, being our Lord the Sun.

The Priest and all the People then recite the Anthem, which was taken from Crowley’s allegorical play “The Ship”, and represents the legend of the Third Degree of Masonry.

The Priest blesses the Elements in the name of the Lord, and also states the essential function of the entire operation, which is to bestow health, wealth, strength, joy, peace, and the perpetual happiness that is the successful fulfillment of will. He breaks off a piece of one of the hosts, and, placing it on the tip of the Lance, both he and the Priestess depress it into the Cup, crying “Hriliu” (which Crowley translated as “the shrill scream of orgasm”).

The Priest entreats Baphomet — “O Lion and O Serpent” — to be “mighty among us.” He then declares the Law of Thelema to the People – “Do what thou wilt shall be the whole of the Law” – who return with “Love is the law, love under will.” He finally partakes of the Eucharist with the words, “In my mouth be the essence of the life of the Sun” (with the Host) and “In my mouth be the essence of the joy of the earth” (with the Wine). He turns to the People and declares, “There is no part of me that is not of the Gods.”

The People then follow in Communication, one at a time, much as the Priest did, by partaking of a whole goblet of wine and a Cake of Light. They make the same proclamation of godhood as did the Priest. Afterwards, the Priest encloses the Priestess within the Veil, and delivers the final benediction:

+ The LORD bless you.
+ The LORD enlighten your minds and comfort your hearts and sustain your bodies.
+ The LORD bring you to the accomplishment of your true Wills, the Great Work, the Summum Bonum, True Wisdom and Perfect Happiness.

The Priest, Deacon, and Children then retire to the Tomb and return the torn veil. The People exit.

 

Pictures by:

Circle of Stars Sanctuary

http://hermetic.com/egc/1stlook.html

Thelema Lodge

http://people.tribe.net/lashtal/photos/9a053aba-1754-45f1-b9a6-38ba24a7b511

Guia da Cidade

http://www.oguiadacidade.com.br/video/Catholica+Ecclesia/

Gnostic Church LVX

http://www.gclvx.org/mass.html

Gnostic Mass

http://wn.com/Gnostic_Mass

Hygienehost

http://www.flickr.com/photos/haines/100551364/

T Polyphilus, Ep. Gn.

http://hermetic.com/dionysos/1stlook.htm