Liber DCCLVII: The Lesser Pentagram Ritual Of Da Shiznit


Ok, so i was tired and reeeeaaaly bored and there is not much booze around:

 

Perform the Kabbalistic cross thus:

Touch forehead and vibrate: Dude

Touch gender: Da crib

Touch right shoulder: Da powa

Touch left shoulder: Da sweet lovin´

Touch breast: Da bling an´da swagger, fo´eva an´eva.

word!

 

Facing east trace pentagram and piercing it with a Mercedes hood ornament vibrate:

Nero

Turn to south and repeat vibrating: Olsen twins

Turn to west and vibrate: Scorpion King

Turn to north and vibrate: Snoop Dog

 

Invoke the guardian principles around da circle:

Before me: Butterfly knife

Behind me: Moonshiners

On my right hand: Arsonists

On my left hand: Weed

 

Raise thine arms and voice in da paian: Eheieh Shiznit ( i am da shiznit)

 

Give the signs of swagger witch are described in tradition as:

  • The sign of Snoop Dog (traversing the circle deosil with a slightly bouncy walk, really enjoying your company) *Malkuth*
  • The sign of da bling (Lifting your lamen up and smiling like a radiator) *Tiphareth*
  • Sign of “I pity the fool” (Point and stare) *Daath*
  • Sign of da biatch (an “S” like movement with right hand, index finger extended, head “bobbing” from side to side)   *Binah*
  • Sign of “Whos your daddy” (Slapping movements with right hand while moving pelvis to and fro)   *Chokmah*

Repat Kabbalistic cross

 

Honestly, i´m not sure if anyone should actually PERFORM this ritual.

Damn, i´m going to hell!   😀

Ps: Gematric value of “Shiznit”    (Shznt) is 757, hence the name of the ritual.

The names around the circle are Fire = Shin, Gemini = Zain, Scorpio = Nun , Earth = Tau.

Rough


One rough part with any system of attainement, including Theurgical Ceremonial Magick, is that you have to face sides of yourself that you hate or have a hard time forgiving.

There is just no way getting past the negrido stage of alchemy.
Rebuilding without destruction would just be adding.

Doesent mean i have to enjoy it.

L.V.X. I.N.R.I.

 

Could Magicians Praying Have Over Sensetive Invocation Trigger Fingers?


Sounds like i´m kidding, i´m aware of that.

However it is something i have pondered as i am also religous and have a more “fit into everyday activities” spirituality.

Whats your problem dude?

Those who sing might have noticed how you sometimes just “silly sing” or hum and it sounds quite good for a guy with a toothbrush in his mouth.

One might think “Not bad for not using any technique” before realizing that one is actually using technique.

It has just gotten habit and is more in the back of the head (and very downplayed obviously).

Sometimes while and after praying i have experienced a feeling not unlike the one after an invication.

That feeling of being energized in a way that is not “general” but specific (i am a polytheist so we might even talk different Deities here giving it even more of a span). This feeling of “thickness” or charge in the air and the body.

Emotions running a bit wild, ideas running through the head (though less so than after an invocative ritual).

You know that feeling, when you know you need to banish. When it would be obvious to perform an LBRP if you where mid magical or Yogic practices.

Ofcourse ordinary exoteric religion doesent normally require any banishing type activity (when did you hear a praying Christian end with “Ok God, thanks, i will now purify the area from exess prayer mojo”).

Pondering

Could it be that someone who has practiced Ceremonial Magic…k…ue…for years, a few decades or so, might be so “used” to certain states, visualizasions and so on that practically anything that feels “spiritual” or “ritualistic” might trigger an internal “behaviour”. A number of effects accessing Yesod (or the supernals as Neschamah depending on if you internalize the Etz Chaii)?

If so that would mean that an LBRP might be a good idea even if all you have been doing is praying or being very devout in practices who normally wouldnt require it.

In my case i often have periods where either Ceremonial/Yogic/Alchemical work is done in a very concentrated way OR prayer/ devotion and sacrificial life is in focus.

I dont blend the Thelemic part and the Heathen part (in praxis).

Maybe this is part of what Crowley meant by it being impossible to leave magick once you entered (exept for the magickal vow part).

Structuralism, Cultural Relativism And Deprogramming


The term ethnocentrism was coined by William G. Sumner, upon observing the tendency for people to differentiate between the in-group and others. He defined it as “the technical name for the view of things in which one’s own group is the center of everything, and all others are scaled and rated with reference to it.” He further characterized it as often leading to pride, vanity, beliefs of one’s own group’s superiority, and contempt of outsiders. Robert K. Merton comments that Sumner’s additional characterization robbed the concept of some analytical power because, Merton argues, centrality and superiority are often correlated, but need to be kept analytically distinct.

Just as it may take “deprogramming” to get out of a “cult” (in the modern meaning) it may take some to get into a cult (proper).

A deprogramming of the norm so to speak.

It is very easy to by way of structuralism and ethnocentrism attempt to apply a teaching or way to ones life that is really nothing more than ones original one in other trappings.

I would say that this is true regardless of weather it is a mystery school such as Thelema, Kabbalah or Raja Yoga or if it is a reconstructivist or ethnic path.

I sometimes find myself struggling with sexual ideas, ideals as to what is “sacred” and what is “profane”, the nature of morals, philosophical and cultural ideals and so on that i can clearly see are Christian (despite not having been a Christian for decades), Post-Modern or other strains of philosophy that are part of contemporary mainstream  society.

This despite a number of initiations, years of religous practice and study.

This is probably (one reason ) why banishings are so essential to the Ceremonial Magician.

Taking out the trash leaves room for any other work.

Just like when studying another contemporary or ancient culture, the glasses of ones own has to come off.

Paralells that dont exist must be exorcicised and the subject must be studied objectively and with some degree of honesty.

This however also applies to the praxis that might follow.

Just like an ethnocentric antropologist would be more or less studying his own culture, a mystic or reconstructivist stuck in the norm of today would simply be a guy changing robes.

Tips for magicians


These tips are mainly aimed a ceremonial magicians since many other traditions allready fulfill a lot of it through their make up, or it doesent apply to them for some other reason (ontolgy, cosmology for instance).

I have found that “going back to basics” is sometimes important and that a lot of esoteric secret hide so well in plain sight that you smack your forehead when you get an “a-ha moment”.

These tips are ,however, most beneficial when doing thaumaturgic work, that is attempting to make a difference in the material world.

More strictly theurgic work, “only” affecting energetic and spiritual parts of the magician can often work just fine even if done in a purely astral circle with purely astral symbols (visualized letters, godforms, pentagrams and so on) with only the voice, movements and body of the magician having manifest form beyond Yesod.

  • Be specific. Names are formulas. Visualizing something or someone is formulaic but regardless of how you twist it, saying “that cute girl at Wall-Mart” is NOT the same thing as saying “Jenny O´Brien at Wall-Mart” and maybe even describing her. The same goes for brand names, company names and so on. It is very easy to try to increase the power of a ritual until you almost explode instead of simply making the ritual “clearer”. Describing you relationship and maybe history to whatever you try to affect also helps.
  • Sequencing can be helpful. Describing your path as it lead up to the ritual in question (as it applies to that actual ritual, not necessarily your whole life history). This CAN include titles, magical degrees and earlier rituals, but also more “mundane” parts of life, thus making the ritual the next logical step in a series of steps leading up to what´s aimed at.
  • Sequencing can also be a part of the formula of the ritual. LVX and L.V.X are not the same thing. That is one can invoke the elements as separate parts of the ritual, putting the verbal invocation so that what is called works in concert, but each part “doing its own thing”. OR one could put the invocations in a way so that it tells a story, invocing one element (or whatever the case may be) describing certain things in the invocation and then the next element describing events or operations following on the first. In other words, a circle where (for instance)”L” works with “V” and “X” in the circle, all in balance and for the same goal but as “individual” powers, all contributing. OR as “L” leading up to “V” and getting finalized in “X”. In one examples the powers are like three guys in a room working together, in the other the powers are like a story beginning with one followed by a second and ending with the final one, relaying the operation from one step to another. Imagine the difference in constructing a pentagram ritual where the elements are placed in their classical positions vs one constructed so that it follows a formula like the name ADNI (Adonai), starting with Aleph and invoking/banishing the same things in a chronological order to Yod.
  • The easiest way to affect someone/something that is geographically separated from you is via a link. The strongest link is not only the names, visualizations, talismans “Voodoo doll” parts of ritual but actually transporting a physical, mental, verbal or other (as it suits the work) link to the goal aimed at.In African and Afro/Caribbean magic the placing of talismans, potions and more or less astral “land mines” for the intended person to step over (no one else is affected since they are not implied in the ritual/on the talisman) is common. To create a link one has to create a talisman, this can be almost anything (even a somewhat formulaic phonecall or letter ) charged for the intention and that will get in physical, mental, emotional (or what the case may be) contact with the person or situation. The best link, ofcourse, being yourself, since you are a sentient, active being that can adapt to circumstances as they arise (besides, trying to make someone “fall for you” is in my view less morally defencible than simply making yourself one sexy mf ).
  • Make the ritual manifest. It is like above. If like attracts like it goes to reason that a ritual with material components will produce more material results (again, the supreme talisman or material agent is yourself). Create a talisman or use robes, implements and other physical ingredients in the ritual if physical change is aimed at ( i will write on talisman making/charging later). There is one thing of the ritual regardless of anything else that is manifest in Malkuth (the physical world) and that CAN manifest in Malkuth, YOU. Work WITH the ritual, not against it. Sitting on your ass will not produce the same or even similar results as actually doing something to realize the ritual. Again, like attracts like. If you made a ritual to become a great tennis player, practice tennis, THAT is in fact the completion of the ritual, NOT the closing of the temple and banishing. As with any other component of the work, be in concert with the powers invoked. If you made a ritual to be attractive, put on your best clothes, some perfume and attitude. If you made a ritual to get a job, apply for one (or several). You might say “but why make a ritual if i still have to do it all myself?”. Answer: Many religions and spiritual paths have a statement akin to “God helps those who help themselves”. To think otherwise would be to think that Divine powers are your servants. ALL you do is magic, or as it is so nicely put in a book i have (by Lon Milo Duquette ) “Dont make magick you life if you dont make your life magick”. First of all, the ritual might actually be the hardest work you put in. Second, the way you lead your life is an extention of your rituals (or should be), or rather part of their completion.
  • Vows. Magical vows are binding. You will have no chioce but to fulfill them (or face the consequences). This is one reason for why becoming a member of a  magical order, coven or similar group of an initiatory nature should be taken seriously. Oaths in an order are usually general and last forever, that is they are permanent in nature and one vow can not nullify another, only add to it. However, in magical work one can take temporal vows, only lasting to a certain date or in a certain situation (For example “O mighty Adonai, o Hephaistos, i swear to devote at least five hours of job searching every monday until i´m hired in some position within this industry” or “Ra Hoor Khuit, i vow to perform an adoration when the sun is at the horizon every day until this date” vs “I swear to henceforth…” or “I vow to devote my life to” ). Note however that even these oaths, though not everlasting are just as dire. Dont promise what you cant keep. Be reasonable. You will find great strength and discipline in them and might experience that the powers invoked help you as long as you make an effort, but also put in ordeals and trials of your resolve (that are reasonable, tough and rewarding) in it.

The Plague Again…


Today i woke up after a night of real ACTUAL sleep.

I have been bed ridden (strange expression) for five days, only getting out of bed to go to the bathroom or in two cases to buy juice (keeping my distance and gloves on to minimize the risk of spreading germs).

After a few days i even got some fish soup down before returning to my sweat soaked bed.

Coughing so  fall to my knees doesent in any way deter the village idiots (who probably put me here in the first place) from bugging me.

One of them comes here every time he gets pissed on whatever sherry smelling cheap crap he´s drinking (i live in a society with a collected IQ of 18).

I should say that this is not actually the guy though there are liknesses to most of the population here....of both sexes.

What people dont seem to get is that since i, by no volition of my own, am a loner i have no resistance.

That is, what is just a minor cold for others, or them not washing their hands after doing their business will knock me out.

Since i have no friends (as in physical biological entities who have met me and who gives a f*ck ) and only meet a small group of other people ever i never get exposed to normal dozes of viruses and bacteria (thats friendship for ya, they wont even treat me to their bacteria).

My last, non family, non business , personal phonecall was about four years ago (with one exeption who has remained a friend for decades now, despite both of us having lived in other countries). The same goes for E-mails or any other kinds of contacts.

The whole (now strangely kathtarctic ) mess started with some irritating coughing as i weant to bed. I though i might be sensetive to the materal in the pillow or somethng, nothing to bad.

It weant on to fevers followed by chills in episodes, coughing myself uncontrollably into fetal position and making a gurgling bubbly sound when i inhaled.

At one point i dragged myself up to flush cold water over my head (my mom, one of the few who phone me,  thought it would have been interesting to see what would have happened if i overheated).

Now i´m eating again . Only soups so far but i´m starting to feel hungry “for real” again so it´s fine.

I have aired the house out (as the cold leaves, the sense of smell reappears. Insult to injury?) and today i let the spring sun in.

The light makes me feel a bit wierd (the changing seasons, which are very clear in Sweden, always has a wierdish effect on me initially but here it is probably the fact that i havent really seen daylight in days).

It s funny too how one thinks as one lays there.

For a while my thoughts wandered away into some speculation regarding my last, very intense ritual and any potential connection between it and my sickness.

Getting sick from theurgic work (or simlar practices) is not necessarily a sign of failure.

Some “shamanic” (in lack of a better term) cultures and traditions even induce naucea, illness and hallucinations as part of their work (DONT experment with this. They have countless generations of experience) and alchemical transmutations presupposes a breaking down of the material, a death and resurection if you will.

It is not like i will repeat the ritual to find out (this ritual was not the repeating kind. There are rituals spanning from routine to….not so  routine). Ordeals are part of being a theurge (strangely, even my mom commented on this. She is not a mystic or even the least bit spiritual. She does however have a lot of connections to western Africa which might leave her a bit open to different ways of seeing things).

Regardless, it has been one hell of a one week ride and now i´m enjoying my second day of beng able to drinkl coffee.

I´m fatigued, cough and feel a bit wierd (though not entrely unpleasantly so) but start to bounce back.

I should have developed antibodies to this flu (?) now so…one down.

Ironic that my life is so boring that being sick feels like an interesting variation actually worth writing about.

Even more ironic that i feel so peaceful and harmonic now???

Maybe i just needed to experence something, as oppose to mindnumbing nothingness?

Maybe there is something to sweatlodge?   😉

Are We Being Sloppy With Our Banishings?


I´m not simply asking if we are cleaning after us.

I mean banishings as actual rituals and part of the work.

In “Liber 0” Crowley writes: “6. There are three important practices connected with all forms of ceremonial (and the two Methods which later we shall describe). These are: {16}
(1) Assumption of God-forms.
(2) Vibration of Divine Names.
(3) Rituals of “Banishing” and “Invoking”.

Somehow i think it is easy to regard the banishing part as merely a preparatory stage before an invoking ritual or a “cleaning” ritual for general use.

I actuality  would argue that any ritual or action you can do for invikatory reasons can also be done for banishing (distinction being made by “sign of silence”verbaly and by intent.

In short, are we really doing banishing rituals as full rituals with signs, God forms, conjurations and curses, full of visualizations and holy words?

 

 

In “Magick In Theory And Practice” Crowley writes: “Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.

That is a mere logical commonplace: in magick one must go much farther than this. One finds one’s analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.

That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable.

 

See, however, the Essay on Truth in “Konx om Pax”. The Circle (in one aspect) asserts Duality, and emphasizes Division.

If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker’s. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.”

In this case it is clearly meant a banishing before some other ritual but isnt the same true in general?

He continues: “The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper. In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that forces as existing in Nature is always impure. But this process, being long and wearisome, is not altogether advisable in actual working. It is usually sufficient to perform a general banishing, and to rely upon the aid of the guardians invoked. Let the banishing therefore be short, but in no wise slurred — for it is useful as it tends to produce the proper attitude of mind for the invocations. “The Banishing Ritual of the Pentagram” (as now rewritten, Liber 333, Cap. XXV) is the best to use.”

 

Now, if we do rituals of invokation because some things, be they what they are, are desireble, there must also be thing that are not desireble to our path, whatever it might be.

Not only undesireble for the ritual at hand but undesireble in general.

Ritual includes calling and calling away.

 

 

Why should the magician not clear his path and send away any energies, principles, concepts or influences he needs by as extencive and elaborate rituals as possible, strengthening his aura, the border of his universe as well as himself in its center?

Magick In Theory And Practice: “In most extant magical rituals the two operations are performed at once; or (at least) the banishing has the more important place, and greater pains seem to be taken with it; but as the student advances to Adeptship the banishing will diminish in importance, for it will no longer be so necessary. The Circle of the Magician will have been perfected by his habit of Magical work. In the truest sense of that word, he will never step outside the Circle during his whole life. But the consecration, being the application of a positive force, can always be raised to a closer approximation to perfection. Complete success in banishing is soon attained; but there can be no completeness in the advance to holiness.”

John William Waterhouse: The Magic Circle - 1886

 

Should we not strengthen our auras as much as possible rendering them impenerable?

Should we not do our utmost to get rid of crap and when the time comes for invokation, all the more easy it will be?

 

 

Isnt the sign of a magician not just what he conjures up, but also what he casts away?

It should be said though that invokative rituals will still be needed (obviously).

The first line of chapter 14 in “Magick In Theory And Practice” reads: “Consecration is the active dedication of a thing to a single purpose. Banishing prevents its use for any other purpose, but it remains inert until consecrated. ”

My own experience being that all that is called in , even to banish, is energizing.

All banishings are a kind of invokation.

Energy is energy but what is invoked in order to banish (so to say) only, or mainly throws things out (according to the nature of the ritual) and blocks the same.

It still gives effects that has to be considered though. A very aggressive ritual using Geburah, fire and brimstone and curses would give effects of an aggressive nature whether it be an invokative or a banishing ritual.

I just threw a light bulb to the floor and my body is very adamant in throwing crap out (including literally).

I once thought of the Kabbalistic Cross and the L.V.X. signs (among other things) in rituals such as the LBRP and LBRH as more or less “doing anything (=strictly invokative) but is that true?

If the intent is on banishing and blocking, isnt that what they mainly do?

Arent they doing in the interior what the pentagrams or hexagrams are doing on the border and the Arhangels in the exterior?

A double edged sword of weeding before planting.

That is, i belive, the path of the magician.