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

Halfdan’s Viking Mead Recipe


“Ale has too often been praised by poets.
The longer you drink, the less sense your mind makes of things.”

–Ancient Viking Hávamál Proverb

       Halfdan’s Viking Mead Recipe   

  Mead (Honey Wine) – 5 gallon recipe

 8-10 lbs pure raw honey (for light, delicate Mead) (or)
 12-13 " " " " (for medium sweet Mead) 
(or) 15-16 "" " " (for very sweet or alcoholic Mead)
 4-5 gallons purified spring water (not distilled)
 3 tsp. yeast nutrient (or 5 tablets)
 1 tsp. acid blend (combination malic/citric acid) 
5-7 oz. sliced fresh gingerroot (1 finger's length)
 1/4 tsp. fresh rosemary (optional, as desired) 
5-6 whole cloves (optional, asdesired) 
1-2 vanilla beans (optional, as desired)
 cinnamon/nutmeg (optional, as desired) 
lime/orange peels (optional, as desired) 
crushed fruit (peaches, strawberries, grapes, etc.) 
1 tsp. Irish Moss(to clarify Mead)
 1/2 tsp. clear gelatin (to clarify Mead) 
1 spotted newt's tail (optional, asdesired :) 
1 packet yeast (champagne or ale yeast) 

Heat spring water 10-15 minutes till boiling. Stir in honey, yeast nutrients, acid blend, and spices (rosemary, ginger, vanilla, cinnamon, nutmeg, cloves, lemon peel). Boil for another 10-15 minutes, (overcooking removes too much honey flavor), skimming off foam as needed (2 to 3 times during last 15 minutes). After 15 minutes, add Irish Moss or clear gelatin to clarify. After last skimming, turn off heat, add crushed fruit, and let steep 15-30 minutes while allowing mead to cool and clarify. After mead begins to clear, strain off fruit with hand skimmer and pour mead through strainer funnel into 5 gallon glass carboy jug.

Let cool to room temperature about 24 hours. After 24 hours, warm up 1 cup of mead in microwave, stir in 1 packet “Red Star” Champagne, Montrechet, or Epernet yeast (or Ale yeast in order to make mead ale), and let sit for 5-15 minutes to allow yeast to begin to work. Add this mead/yeast mixture to carboy jug and swirl around to aerate, thereby adding oxygen to mead/yeast mixture.

Place run-off tube in stopper of bottle, with other end of tube in large bowl or bottle to capture “blow-off” froth. Let mead sit undisturbed 7 days in cool, dark area. After initial violent fermenting slows down and mead begins to settle, rack off (siphon off) good mead into clean sterilized jug, leaving all sediment in bottom of first jug. Attach airlock to this secondary carboy. After 4-6 months, mead will clear. During this time, if more sediment forms on bottom, good mead can be racked off again to another clean sterilized jug.

When bottling, in order to add carbonation, add either 1/4 tsp. white table sugar per 12 oz bottle, or stir in 1/2 to 1 lb raw honey per 5 gallons mead (by first dissolving honey with a small amount of mead or pure water in microwave).

Enjoy! Skål!Source: http://www.blue-n-gold.com/halfdan/meadrecp.htm

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!

 

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

 

 

Mystery Cults


MYSTERY CULTS

 

Mystery religionssacred Mysteries or simply mysteries, were religious cults of the Greco-Roman world, participation in which was reserved toinitiates.[1] The main characterization of this religion is the secrecy associated with the particulars of the initiation and the cult practice, which may not be revealed to outsiders. The most famous mysteries of Greco-Roman antiquity were the Eleusinian Mysteries, which were of considerable antiquity and predated the Greek Dark Ages. The popularity of mystery cults flourished in Late AntiquityJulian the Apostate in the mid 4th century is known to have been initiated into three distinct mystery cults. Notable among these late cults was the Mithraic Mysteries.

Due to the secret nature of the cult, and because the mystery religions of Late Antiquity disappeared after the 4th century (Theodosius I closed the Eleusian sanctuaries by decree in 392 AD), the details of these religious practices are unknown to scholarship, although there are educated guesses as to their general content-

Mithraeum

Mithraeum, a place for the worship of Mithras

DEFINITION

The term “Mystery” derives from Latin mysterium, from Greek musterion (usually as the plural musteria μυστήρια), in this context meaning “secret rite or doctrine.” An individual who followed such a “Mystery” was a mystes (a mystic) “one who has been initiated,” from myein ”to close, shut,” a reference to secrecy (closure of “the eyes and mouth”[4]:56) or that only initiates were allowed to observe and participate in rituals. The Mysteries were thus cults in which all religious functions were closed to the uninitiated and for which the inner-working of the cult were kept secret from the general public.

 

Dionysian

Place for Dionysian worship at Pompeii

CHARACTERISTICS

Mystery religions form one of three types of Hellenistic religion, the others being the imperial cult or ethnic religion particular to a nation or state, and the philosophic religions such asNeoplatonism. This is also reflected in the tripartite division of “theology” by Varro, in civil theology (concerning the state cult and its stabilizing effect on society), natural theology(philosophical speculation about the nature of the divine) and mythical theology (concerning myth and ritual).

Mysteries thus supplement rather than compete with civil religion. An individual could easily observe the rites of the state cult, be an initiate in one or several mysteries, and at the same time adhere to a certain philosophical school. In contrast to the public rituals of civil religion, participation in which was expected of every member of society, initiation to a mystery was optional within Graeco-Roman polytheism. Many of the cultic aspects of public religion are repeated within the mystery, sacrifices, ritual meals, ritual purifications etc., just with the additional aspect that they take place in secrecy, confined to a closed set of initiates.

This is important in the context of the early persecution of Christians: Christianity was seen as objectionable by the Roman establishment not on grounds of its religious tenets or cultic practice, but because early Christians chose to consider their new faith as precluding the participation in the imperial cult, which was seen as subversive by the Roman establishment.

The mystery cults offered a niche for the preservation of archaic religious ritual, and there is reason to assume that they were very conservative. The Eleusian Mysteries persisted for more than a millennium, more likely close to two millennia, during which period the ritual of public religion changed significantly, from the archaic cult of the Bronze to Early Iron Age to the Hero cult of Hellenistic civilization and again to the imperial cult of the Roman era, while the ritual performances of the mysteries for all we know remained unchanged. “They had, more often than not, come up from a barbarous underworld. They were singularly persistent. The mysteries at Eleusis near Athens lasted for a thousand years; and there is reason to believe that they changed little during that long period.” For this reason, what glimpses we do have of the older Greek mysteries have been taken as reflecting certain archaic aspects of common Indo-European religion, with parallels in Indo-Iranian religion in particular, by Janda (2000).

Face

The mystery cults of Greco-Roman antiquity include the Eleusinian Mysteries, the Dionysian Mysteries and the Orphic Mysteries. Some of the many divinities that the Romans nominally adopted from other cultures also came to be worshipped in Mysteries, so for instance Egyptian Isis, Persian Mithraic Mysteries Thracian/Phrygian Sabazius and Phrygian Cybele.

 

List of reconstructionist polytheistic pagan religions


Polytheistic reconstructionism (Reconstructionism) is an approach to Neopaganism first emerging in the late 1960s to early 1970s, and gathering momentum in the 1990s to 2000s. Reconstructionism attempts to re-establish historical polytheistic religions in the modern world, in contrast with syncretic movements like Wicca, and “channeled” movements like Germanic mysticism or Theosophy.

Many practitioners of folk religions live outside of the original cultures and territories from which those historical religions arose, and reconstructonists consequently face the problem of understanding, and then implementing, the worldview of pre-modern rural societies in a modern, possibly urban environment.

1.

  1. There is no attempt to recreate a combined pan-European paganism.
  2. Researchers attempt to stay within research guidelines developed over the course of the past century for handling documentation generated in the time periods that they are studying.
  3. A multi-disciplinary approach is utilized capitalizing on results from various fields as historical literary research, anthropology, religious history, political history, archeology, forensic anthropology, historical sociology, etc. with an overt attempt to avoid pseudo-sciences.
  4. There are serious attempts to recreate culture, politics, science and art of the period in order to better understand the environment within which the religious beliefs were practiced

Celtic shrine

Asatru – Norse  (Please keep in mind that some practices of Asatru differ between Scandinavia and America, partly since the custom never really left here butb stayed in traditions, folklore, placenames and so on. The actual FAITH is the same though).

http://www.asatru.ca/?page_id=3

Hellenismos – Greek

http://hellenismos.us/b/

Religio Romana – Roman

http://www.novaroma.org/religio_romana/

Anglo – Saxon Heathenry – Anglo – Saxon

http://www.englatheod.org/anglosaxon.htm

Celtic Revivalism – Celtic

http://redbranchsociety.wikidot.com/celtic-revivalism

Natib Qadish – Caanaanite

http://canaanitepath.com/introduction.htm

Romuva – Lithuanian

http://www.romuva.lt/en.html

Finnish Paganism – Finland

http://www.taivaannaula.org/finnish_paganism.php

Estonian Paganism – Estonia

http://mysticwicks.com/showthread.php?t=162063

Kemeticism – Egyptian

http://www.inkemetic.org/Library/kemeticism.htm

Slavic Paganism

http://www.circe-argent.com/slavic_paganism.htm

Romuva

These are only a few (the biggest) reconstructive religions out there, and dont forget that using terms like “Germanic, Celtic” or “Slavic” are simplifications.

There whyere several tribes of each of these larger ethnic groups and  time and geography would mean variations. Even within what is now Sweden there where differences in cult.

The biggest reconstructive polytheistic religion last i checked was Asatru.

Members of YSEE, a Hellenic Reconstructionist group, perform a ritual.

Hellenists

There are about a 100 000 Hellenists in Greece, a country that only recently gained religious freedom (ie it was forbidden to be a Hellenist) and a whole lot in the US

 

Invocation


An invocation (from the Latin verb invocare ”to call on, invoke, to give”) may take the form of:

These forms are described below, but are not mutually exclusive. See also Theurgy.

AC as Osiris

Aleister Crowley as Osiris (in “Sign of Osiris risen – A 5-6 degree LVX sign, Golden Dawn)

A FORM OF POSSESSION

The word “possession” is used here in its neutral form to mean “a state (potentially psychological) in which an individual’s normal personality is replaced by another”. This is also sometimes known as ‘aspecting’. This can be done as a means of communicating with or getting closer to a deity or spirit and as such need not be viewed synonymously with demonic possession.

In some religious traditions including PaganismShamanism and Wicca, “invocation” means to draw a spirit or Spirit force into ones own body and is differentiated from “evocation”, which involves asking a spirit or force to become present at a given location. Again, Crowley states that

To “invoke” is to “call in”, just as to “evoke” is to “call forth”. This is the essential difference between the two branches of Magick. In invocation, the macrocosm floods the consciousness. In evocation, the magician, having become the macrocosm, creates a microcosm.

Possessive invocation may be attempted singly or, as is often the case in Wicca, in pairs – with one person doing the invocation (reciting the liturgy or prayers and acting as anchor), and the other person being invoked (allowing themselves to become a vessel for the spirit or deity). The person successfully invoked may be moved to speak or act in non-characteristic ways, acting as the deity or spirit; and they may lose all or some self-awareness while doing so. A communication might also be given via imagery (a religious vision). They may also be led to recite a text in the manner of that deity, in which case the invocation is more akin to ritual drama. The Wiccan Charge of the Goddess is an example of such a pre-established recitation. See also the ritual of Drawing Down the Moon.

The ecstatic, possessory form of invocation may be compared to loa possession in the Vodou tradition where devotees are described as being “ridden” or “mounted” by the deity or spirit. In 1995 National Geographic journalist Carol Beckwith described events she had witnessed during Vodoun possessions:

A woman splashed sand into her eyes, a man cut his belly with shards of glass but did not bleed, another swallowed fire. Nearby a believer, perhaps a yam farmer or fisherman, heated hand-wrought knives in crackling flames. Then another man brought one of the knives to his tongue. We cringed at the sight and were dumbfounded when, after several repetitions, his tongue had not even reddened.

Possessive invocation has also been described in certain Norse rites where Odin is invoked to “ride” workers of seidr (Norse shamanism), much like the god rides his eight-legged horseSleipnir. Indeed, forms of possessive invocation appear throughout the world in most mystical or ecstatic traditions, wherever devotees seek to touch upon the essence of a deity or spirit

 

AC as Foo Hee

Aleister Crowley as Pinyin 拼音 ,”The luaghing Buddha

 

Evocation


EVOCATION IS THE ACT OF CALLING OR SUMMONING A SPIRITDEMONGOD OR OTHER SUPERNATURAL AGENT, IN THE WESTERN MYSTERY TRADITION. COMPARABLE PRACTICES EXIST IN MANY RELIGIONS ANDMAGICAL TRADITIONS.

EVOCATION IN THE WESTERN MYSTERY TRADITION

John Dee and Edward Kellyevoking a spirit

The Latin word evocatio was the “calling forth” or “summoning away” of a city’s tutelary deity. The ritual was conducted in a military setting either as a threat during a siege or as a result of surrender, and aimed at diverting the god’s favor from the opposing city to the Roman side, customarily with a promise of better-endowed cult or a more lavish temple. Evocatio was thus a kind of ritual dodge to mitigate looting of sacred objects or images from shrines that would otherwise be sacrilegious or impious.

The calling forth of spirits was a relatively common practice in Neoplatonismtheurgy and other esoteric systems of antiquity. In contemporary western esotericism, the magic of the grimoires is frequently seen as the classical example of this idea. Manuals such as the Greater Key of Solomon the King, The Lesser Key of Solomon (or Lemegeton), the Sacred Magic of Abramelin the Mage and many others provided instructions that combined intense devotion to the divine with the summoning of a personal cadre of spiritual advisers and familiars.

The grimoires provided a variety of methods of evocation. The Spirits are, in every case, commanded in the name of God – most commonly using cabalistic and Hellenic ‘barbarous names’ added together to form long litanies. The magician used wands, staves, incense and fire, daggers and complex diagrams drawn on parchment or upon the ground. In Enochian magic, spirits are evoked into a crystal ball or mirror, in which a human volunteer (a ‘seer’) is expected to be able to see the spirit and hear its voice, passing the words on to the evoker. Sometimes such a seer might be an actual medium, speaking as the spirit, not just for it. In other cases the spirit might be ‘housed’ in a symbolic image, or conjuring into a diagram from which it cannot escape without the magician’s permission.

While many later, corrupt and commercialised grimoires include elements of ‘diabolism’ and one (The Grand Grimoire) even offers a method for making a pact with the devil, in general the art of evocation of spirits is said to be done entirely under the power of the divine. The magician is thought to gain authority among the spirits only by purity, worship and personal devotion and study.

In more recent usage, evocation refers to the calling out of lesser spirits (beneath the deific or archangelic level), sometimes conceived of as arising from the self. This sort of evocation is contrasted with invocation, in which spiritual powers are called into the self from a divine source.

Important contributors to the concept of evocation include Henry Cornelius AgrippaFrancis BarrettSamuel Liddell MacGregor MathersAleister CrowleyFranz Bardon and Kenneth Grant. The work of all of these authors can be seen as attempts to systematize and modernize the grimoiric procedure of evocation. Only more modern authors, such as Peter Carrolland Konstantinos, have attempted to describe evocation in a way independent enough from the grimoiric tradition to fit similar methods of interaction with alleged supernatural agents in other traditions.

However, the most enthusiastic and romantically inspired figure in the field of evocation/invocation arts and overall a devotee of the Western mystical tradition is known today by the name of Carol “Poke” Runyon, the Grand Magus of O.T.A. and the author of several books, who attempted to describe particularities of ceremonial working in order to summon spirits to “physical appeareance” and even provided a video as an example of going through a real process of “Solomonic Magick” which is an alternative name for Goetia or simply a complex of techniques to conjure lesser deities of a lower astral realm (demons) to the temple of the magician.

Native American ”conjuror” in a 1590 engraving

Conjuration in traditional and most contemporary usage refers to a magical act of invoking spirits or using incantations or charms to cast magical spells. In the context of legerdemain, it may also refer to the performance of illusion or magic tricks for show. This article discusses mainly the original and primary usage, describing acts of a supernatural or paranormal nature.

The word conjuration (from Latin conjureconjurare, to “swear together”) can be interpreted in several different ways: as an invocation orevocation (the latter in the sense of binding by a vow); as an exorcism; and as an act of producing effects by magical means.

The word is often used synonymously with terms such as “invocation” or “evocation” or “summoning”, although many authors find it useful to maintain some distinction between these terms. The term “conjuring” is also used as a general term for casting spells in some magical traditions, such as Hoodoo. In that context, amulets and talismans are often kept in a “conjure bag” and “conjuring oils” may be used to anoint candles and other magical supplies and thus imbue them with specific magical powers.

Alternatively, the term “conjuration” may be used refer to an act of illusionism or legerdemain, as in the performance of magic tricks for entertainment.

One who performs conjurations is called a conjurer or conjuror. The word (as conjuration or conjurison) was formerly used in its Latin meaning of “conspiracy”.

 

History of Odd Fellow


 

 

 

 

Thomas WildeyOdd Fellows History

 

 
Origins and Nature of the Institution

The Order of Odd Fellows is a benevolent and social society, sometimes classified as a friendly benefit society having initiatory rites and ceremonies, gradation or degrees in membership, and mystic signs of recognition and communication.

While Odd Fellowship is not a religious institution, many of its principles, tenets, practices, and objectives are based upon the teachings of the Holy Bible. Many of the rites and ceremonies, of ritual and lectures, the secret passwords, signs, and counter-signs, have a Biblical origin or significance.

Any friendly and benevolent society is a mutual association of individuals which has as its chief purpose the welfare of its members. One of its primary aims is to provide its members with aid when suffering for the needs of life because of illness, unemployment, or other misfortunes. The relief or sustenance of members, of their families and close relatives, of their widows and orphans in case of death, appears to have been the chief purpose of the organization of Odd Fellowship in its beginning. These aims and purposes have been consistently and faithfully maintained throughout the history of the Order.


By 1796 Odd Fellow organizations were numerous in England, and each was independent from the others. Fraternal groups such as the Odd Fellows were suppressed in England for a time, but by 1803 the Odd Fellows were revived by an organization called “London Union Odd Fellows,” which later became known as the “Grand Lodge of England” and assumed authority over all Odd Fellow lodges in that country.

Victory Lodge in Manchester declared itself independent of the Grand Lodge of England in 1809. In 1814, the six Odd Fellows lodges in the Manchester area met and formed The Manchester Unity of the Independent Order of Odd Fellows, which elected officers and proceeded to standardize degree work of the lodges.


Why the Name Odd Fellows?

There are several different reasons given for our strange name. One old and apparently authoritative history of Odd Fellowship gives the explanation, “That common laboring men should associate themselves together and form a fraternity for social unity and fellowship and for mutual help was such a marked violation of the trends of the times (England in the 1700’s) that they became known as ‘peculiar’ or ‘odd,’ and hence they were derided as ‘Odd Fellows.’ Because of the appropriateness of the name, those engaged in forming these unions accepted it. When legally incorporated the title ‘Odd Fellows’ was adopted.”

Another, similar explanation is that the original Odd Fellows were men who were engaged in various or odd trades, as there were organizations for some of the larger trades.

Modern references state that the true reason for the name Odd Fellows isn’t known or documented. Whatever the reason may have been, the unusual name has been the object of public curiosity (and on occasion derision or mirth) for well over 200 years.

Odd Fellowship In North America

Among the first records of the Order in America is that of five Brothers of the English Order who met in New York City in 1806 and formed Shakespeare Lodge No. 1.

The founders were three boat builders, a comedian, and a vocalist – a group befitting the name “Odd Fellows,” indeed. The lodge was self-instituted, a common practice in those times. Their first candidate was a retired actor who was the keeper of the tavern where they met. Accounts state that lodge meetings were accompanied by merry making and mirth and that the wares of the tavern were freely indulged in. This lodge was dissolved in 1813 due to poor attendance brought on by controversy over the War of 1812.

Another lodge of which little is known existed briefly in New York in 1816. In 1818, Shakespeare Lodge in New York was re-instituted in the Red Cow tavern, operated by a former member who had in his keeping the books and papers of the former lodge. They claimed to have received a charter from the Manchester Unity which gave them authority over all other Odd Fellows Lodges in the United States, but this authority was not accepted by other lodges. Several more lodges were founded in the New York City area and one in Philadelphia, due to the efforts of the Brothers of Shakespeare Lodge.

The Independent Order of Odd Fellows as we know it today began in Baltimore, Maryland, where five members of the Order from England founded Washington Lodge No. 1 on April 26,1819, by self-institution. One of these Brothers was Thomas Wildey, the first Noble Grand and the man revered as the founder of Odd Fellowship in North America. A charter was received from Duke of York Lodge in Preston, England, in 1820, a year and a half after its self-institution.

A second lodge was formed in Baltimore in 1819, but these two lodges and those in New York were unaware of each others’ existence for some time, communications being slow in those days, and there being no reason such information would travel from one city to another except by pure chance.

In 1821, the “Grand Lodge of Maryland and of the United States of America, of the Independent Order of Odd Fellows,” was founded. Brother Wildey also served as the first Grand Master/Grand Sire of the first Grand Lodge, for a period of 12 years. Several more lodges were established, and in 1824, the “Grand Lodge of the United States” now termed “The Sovereign Grand Lodge,” was separated from the Grand Lodge of Maryland. The Independent Order of Odd Fellows in North America (United States and Canada) became independent from the Order in England in 1834.

Members of Lodge #64 Sven Ericsson, Sweden

Source: http://www.iooftn.org/history.htm

 

Blot


The blót (Old Norse neuter) refers to Norse pagan sacrifice to the Norse gods and the spirits of the land. The sacrifice often took the form of a sacramental meal or feast. Related religious practices were performed by other Germanic peoples, such as the pagan Anglo-Saxons. The blót element of horse sacrifice is found throughout Indo-European traditions, including the Vedic Indian, Celtic, and Latin traditions.  The verb blóta meant “to worship with sacrifice”,[3] or “to strengthen”.[4] The sacrifice usually consisted of animals, in particular pigs and horses. The meat was boiled in large cooking pits with heated stones, either indoors or outdoors. The blood was considered to contain special powers and it was sprinkled on the statues of the gods, on the walls and on the participants themselves. It was a sacred moment when the people gathered around the steaming cauldrons to have a meal together with the gods or the Elves. The drink that was passed around was blessed and sacred as well and it was passed from participant to participant. The drink was usually beer or mead but among the nobility it could be imported wine. The old prayer was til árs ok friðar, “for a good year and frith (peace)” They asked for fertility, good health, a good life and peace and harmony between the people and the powers.  Modern adherents of the reconstructionist religions Theodism and Ásatrú continue to practice the ritual of blót, which is one of the most important ritual observances of their religion, in addition to symbel.

The blót (Old Norse neuter) refers to Norse pagan sacrifice to the Norse gods and the spirits of the land. The sacrifice often took the form of a sacramental meal or feast. Related religious practices were performed by other Germanic peoples, such as the pagan Anglo-Saxons. The blót element of horse sacrifice is found throughout Indo-European traditions, including the Vedic IndianCeltic, and Latin traditions.

 

The verb blóta meant “to worship with sacrifice”, or “to strengthen”. The sacrifice usually consisted of animals, in particular pigs and horses. The meat was boiled in large cooking pits with heated stones, either indoors or outdoors. The blood was considered to contain special powers and it was sprinkled on the statues of the gods, on the walls and on the participants themselves.

It was a sacred moment when the people gathered around the steaming cauldrons to have a meal together with the gods or the Elves. The drink that was passed around was blessed and sacred as well and it was passed from participant to participant. The drink was usually beer or mead but among the nobility it could be imported wine.

 Sacrifice (via Old French from Latin sacrificium, from sacra ”sacred rites” + facere, “to do, perform”) is the religious practice of offering food, objects (typically valuables), or the lives of animals or people to the gods as an act of propitiation or worship. While sacrifice often implies ritual killing, the term offering (Latin oblatio) can be used for bloodless sacrifices of cereal food or artefacts. For offerings of liquids (beverages) by pouring, the term libation is used.  In modern Heathen /  Pagan religions like Wicca and Neo Druidry animals are NEVER sacrificed, EVER. Both in modern and historical religions Oblatio and Libation has been the most common (and human sacrifice the least common). Livestock would have been expencive and sacrificed at the bigger celebrations. Human sacrifice was mostly common in times of dire danger and panic.  Among Polytheistic reconstructionism animal sacrifice is a matter of debate but many are for it IF it is performed by a butcher, hunter, farmer or anyone else with a PROFFESSION including slaughter. It should be said too that both in historical times, and now, the meat is eaten (as opposed to popular belief). Generally only the blood, fat or something similar (or maybe portions of the meat) is set aside for the Gods. Sacrifice is not meant to leave you without.   The practice of sacrifice is seen in the oldest records. The archaeological record contains human and animal corpses with sacrificial marks long before any written records of the practice. Sacrifices are a common theme in most religions, though the frequency of animal, and especially human, sacrifices are rare today. Literally anything of some value may be a sacrifice in some religion’s practices. The more valuable the offering, generally, the more highly the sacrifice is regarded but the more difficult to make. On a day-to-day basis, offerings may be quite simple indeed: flowers, candles, incense, spilling some of the drink from a cup before drinking. Commonly, the most valuable sacrifices have been that of lives, animal or human.  The Latin term came to be used of the Christian eucharist in particular, sometimes dubbed a “bloodless sacrifice” to distinguish it from pagan practices of “blood sacrifice”. In individual pre-Christian ethnic religions, terms translated as “sacrifice” include the Indic yajna, the Greek thusia , the Germanic blōtan, the Semitic qorban/qurban, etc. The term is also used metaphorically to describe selfless good deeds for others or a short term loss in return for a greater gain, such as in a game of chess. Recently it has also come into use as meaning ‘doing without something’ or ‘giving something up’ (see also self-sacrifice)

The old prayer was til árs ok friðar, “for a good year and frith (peace)” They asked for fertility, good health, a good life and peace and harmony between the people and the powers.

Modern adherents of the reconstructionist religions Theodism and Ásatrú continue to practice the ritual of blót, which is one of the most important ritual observances of their religion, in addition to symbel.