Tag Archives: Ritual

Mixed Qabalah and American Conjure

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Of the Circle, and the Composition Thereofe

As pseudo-D’Abano states in the Heptameron, or Magical Elements:

“The form of Circles is not alwaies one and the same; but useth to be changed, according to the order of the Spirits that are to be called, their places, times, daies and hours. For in making a Circle, it ought to be considered in what time of the year, what day, and what hour, that you make the Circle; what Spirits you would call, to what Star and Region they do belong, and what functions they have.”

For the purposes of this experiment, one will need a place on the floor that will provide the working space for the conjure lamp, ideally no less than three and a half feet, though modifications can be made. While it is preferable that one be able to draw this with chalk on a bare floor, this is not always possible so some modifications such as purchasing a piece of wood large enough on which to draw the circle, or a piece of fabric or paper where it can be drawn in blessed ink. Since this methodology is highly syncretic, one may use Dragon’s Blood or Bat’s Blood ink if this is to be drawn on fabric or paper.

Since this ritual will be dealing with the conjuration of Samael, the Angel of Tuesday and Mars, one will make the following considerations in the construction of the circle[1]:

  1. Create three concentric circles, the largest being about three feet, the second about two and a half feet and the third about a foot and a half.[2]
  2. In the middle circle, write the name of the hour in which you work. In this case it would be “Thanu”, followed by Michael, next his sigil, then his ministers Carmax, Ismoli, and Paffran; then the name of the present time which here is Casmaran; then the spirits ruling in this time which would be Gargatel, Tariel, and Gaviel; then the head of the time which here is Tubiel, the name of the earth which here is Festivati; next the Sun which is Athemay and the Moon which is Armatus.
  3. In the outermost circle, going clockwise, write Samax Rex (or King) at the 12 o’clock point, then Carmax at the three o’clock point, Ismoli at the six o’clock point, then Paffran at the nine o’clock point. Since the wind to which the angels are subject is East, the circle should be facing that direction.
  4. In the third circle, the Heptameron advises one to write, “four divine names with crosses interposed in the middle of the Circle; to wit, towards the East let there be written Alpha, and towards the West let there be written Omega; and let a cross divide the middle of the Circle.” The implication in the text is that one is to write Adonay in the upper right circle; Eloy in the lower right; Agla in the lower left corner, and Tetragrammaton in the upper left corner. While personally I tend to stick with those directions, there’s no particular reason that it couldn’t be substituted with the names found in Agrippa, the Golden Dawn or elsewhere.
  5. In the innermost circle, where traditionally the magician would stand with his or her company, one quarters this area into an equal armed cross with “Alpha” written at the top and “et ω” at the bottom.
  6. Outside of the circle Southeast, Southwest, Northeast and Northwest portions of the circle, draw four pentagrams. These don’t need to be anything more elaborate than simple, five-pointed stars.

Naturally, the above directions concerning the specific names will change throughout the course of the year or the time chosen to perform the ritual, but these can be easily figured out beforehand and drawn out on a separate piece of paper to help with the construction during ritual.

The Consecrations and Benedictions: and first of the Benediction of the Circle, The Benediction of Perfumes, & The Exorcisme of the fire upon which the perfumes are to be put.

After completing the construction of the circle, one goes through the consecrations and benedictions of the working area and tools to be used. The procedure is familiar enough to those who have some degree of experience in Solomonic magic (who may already have most of these tools at their disposal), however for others who may be unfamiliar I highly recommend Aaron Lietch’s Secrets of the Magical Grimoires as a comprehensive starting point.

In the meantime however, let’s look at how we can approach this with the bare minimum of materials. For the aspergillum, which you will use for aspersing the various items and working space, one can easily use an evergreen branch of some kind or, following the Greater Key of Solomon, one can make a sprinkler of vervain, fennel, lavender, sage, valerian, mint, garden-basil, rosemary, and hyssop, in the day and hour of Mercury or, at minimum, in the hour of Mercury. Next you will need some holy water either procured from a Church (Catholic and Episcopal Churches generally have a ready supply) or make your own following the instructions in chapter five of the Greater Key of Solomon, which is readily available online, concerning the baths and how they are to be arranged.

With this, asperse the circle reciting the versicle from Psalms, “Thou shalt purge me with hyssop, O Lord, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow.” While it’s not implicit in the text, there’s no reason necessarily that one couldn’t take the time to asperse all the working implements for this particular working.

Next, one will need the perfumes as listed in the text. The Heptameron, being somewhat simplistic, suggests pepper as the incense for Mars. While this is certainly not without precedent, even burning small portions of pepper can have quite the effect on one’s mucous membranes. For a much less harsh suffimigation, I suggest Aaron Leitch’s recipe found on his blog entry on planetary suffumigations[3]:

“1 part Pipe Tobacco (or, my favorite, “Black and Mild”)

1/2 part Cinnamon

1/8th part Crushed Red Pepper”

As he advises, and I reiterate, DO NOT use too much pepper. It can burn. One could feasibly substitute ground black pepper which, while potent, doesn’t have as harsh of an effect.

Once you have made or prepared the incense, make the sign of the cross upon yourself, and recite the following and sprinkle a little more holy water on the incense:

“The God of Abraham, God of Isaac, God of Jacob, bless here the creatures of these kinds, that they may fill up the power and virtue of their odors; so that neither the enemy, nor any false imagination, may be able to enter into them: through our Lord Jesus Christ, your Son who lives and reigns with you and the Holy Spirit, One God, forever and ever.”

Next, having lit the charcoal in your censer (which could just be as simple as a soup bowl used specifically for this purpose), recite the following:

“I exorcise thee, O thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasm from thee, that it shall not be able to do any hurt in anything. Bless also, O Lord, this creature of fire, and sanctify it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the Exorcist (or Magician) or Spectators: through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, One God, forever and ever. Amen.”

While the traditional text implies that one can and should have special garments set aside for the working, this is not strictly necessary. It’s more than enough to wear clean clothing or, drawing inspiration from African Diasporaic traditions, all white clothing may be considered as a viable alternative. These can be sprinkled with holy water prior to being put on while saying:

“Ancor, Amacor, Amides, Theodonias, Anitor, by the merits of thy Angel, O Lord, I will put on the Garments of Salvation, that this which I desire I may bring to effect: through thee the most holy Adonay, whose kingdom endureth for ever and ever. Amen.”

The Heptameron suggests working when the moon is increasing and equal, effectively during the waxing period of the moon or on the Full Moon itself. In my opinion there’s no reason this can’t be worked with in such a way as utilizing the increasing of the moon cycle for beneficial or positive purposes or the waning cycle for bindings or other such operations.

Here is where we depart from the traditional text.

Of the Lampe of the Arte

At this point in the Heptameron, the magician would enter the circle and begin a long cycle of prayers and conjurations of the spirits, but piggy backing off the inspiration of Chad Balthazar, its at this point that the magical lamp takes out place. Up to this point I’ve established the more or less traditional procedures for creating the temple and arranging the basic items, but here is where we enter into American folk tradition. These items, like the above, can be arranged in the same way as the others or blessed and consecrated as in the Greater Key of Solomon. I don’t particularly place priority on one or the other as it’s primarily a matter of aesthetic. What you will need for your Martial lamp are the following objects:

  • An small iron cauldron or black, fire-proof bowl.
  • At least 12 oz, or about .35L of mustard oil
  • Enough aluminum foil to cover ¼ to ½ of the container
  • Wormwood, licorice root chips, and asafetida powder (hing) [4]
  • Dragon’s blood oil[5] or Fiery Wall of Protection
  • Coffin Nails
  • Graveyard dirt from a soldier, police office, or judge.
  • A natural cotton ball rolled out into a wick shape or a floating wick
  • A piece of parchment or paper bag for your petition
  • Optional, beeswax for a poppet of the individual(s) you wish to work on or their pictures which could be found in a newspaper or social media.

To prepare the lamp, you can purify it with holy water as in the above or, if you’re inclined, you can clean it with Florida Water, War Water, Peace Water or the like depending on your purpose. Next you can bless the herbs by reciting the above prayers over it or use traditional Psalms. In this case one could use, Psalm 3:2-9, Psalm 133, Psalm 71, Psalm 121, and/or Psalm 100 for justice or victory. After you pray the Psalms over each of these herbs individually you place them in the container. The same can be done with the physical objects such as the small poppets with the offending person’s name written on it while anointing them with the intended oil and being placed in the container.

If you are using a poppet, construct them in the appropriate gender of the given person and write the person’s name on their back. You can also add appropriate herbs or oils to them after “baptizing” them in the name of the person. From here it can also be pierced with nails, pins, glass or bound to effect what your desires are.

On the piece of parchment, write the person’s name five times (relating to the number of Mars) and turning it clockwise for protection write over it: “Deliver from Evil” or, for coercive magic, write: “Punish for their Crime”. On the back of the paper, you can draw the sigil of Samael and Machen as given in the Heptameron and then anoint the paper with the condition oil and place at the very bottom of the container before adding the herbs or place under the physical container.

Next, pour the mustard oil into the container while reciting a personal prayer or statement of intent for this lamp. For something coercive you can pray something along the lines of:

“In the name of God the Father Almighty, Samael, Michael and all the hosts of heaven, upon the Earth and under the Earth; I call upon you to bring justice and persecute [Name of Person] until they are brought to true Justice. May they may never know peace or quietude until they stand before Judgement. I ask this in the name of Christ your Son, the Just Judge, who reigns with you and the Holy Spirit, one God forever and ever.”

For a protective operation, one may recite something like the following:

“O Lord, you who protected the people of Israel as they were enslaved by Pharaoh and brought them out of Egypt. Look kindly on [Name of Person, Activist Organization, or General People] your sons and daughters who cry to you for Justice and Relief. Grant thou that their prayers be heard and effective and lasting Justice reign over all. I ask this in the your Name, through Christ our Lord, who lives and reigns with you and the Holy Spirit, one God forever and ever. Amen.”

Finally, make a small hole in the aluminum and place the rolled up wick into it, allowing it to soak up all the oil. If you’re so inspired you may also add some conditioning oil to it in order to increase the connection between all the objects. At this point you may also anoint four red candles and situate them in the pentagrams outside the circle itself. Having prepared the lamp, placed it in the middle of the Circle. You may begin the conjurations as outlined in the text.

An Exorcisme of the Spirits of the Air.

First, kneel, facing East and pray the following:

“O Angels of the Lord, come to my aid and aid me in the petitions I’m about to make.”[6]

Next, repeat the following at each of the four directions:

“I adjure thee to come and bear witness, by the seat of Adonai and by these other names: O Theos, Ischuros, Athanato, Paracletos, Alpha and Omega; and by the secret and ineffable names: AGLA, ON, TETRAGRAMMATON, that you come at once and fulfil what I most desire.”[7]

Next, perform the exorcism of the Spirits of the Air, saying:

“Imbued and made in the image and likeness of God after His Divine and Most Powerful Will, and by the name of God, EL, strong and wonderful, I exorcise thee by the one who spake and it was done, and by all the names of God, and by the name ADONAI, EL, ELOHIM, ELOEH, SABAOTH, ELION and ESHERCHIE; and in the Name of JAH, TETRAGRAMMATON, the Spirit of the Lord Most High, do I exorcise thee and command you to appear in a fair and comely form without any tortuosity or deformity. I call you in the name of this seal and by the name of YOD which Adam heard and was made sensible; and by the Name of God, AGLA, which Lot heard and was saved together with his family, and by the name JOTH which Jacob heard from the angel wrestling him and was delivered from the hand of Esau; and by the power of Thy Name: ANAPHEXETON, which was spoken and Aaron heard and became wise; and by the name SABAOTH which Moses spake and the rivers and marshes in Egypt became blood; and by the name ESCHERHIE which Moses spake and the banks became infested with mice and frogs which went into the houses of the Egyptians; and by the name ELIONAS, which Moses spake and there was a hail such as which had not been since the beginning of the World; and by the name ADONAI which Moses spake and caused locust to appear over the face of Egypt and consume all the grains; and by SCHEMA AMATHI which Joshua called and the Sun delayed its course; and by ALPHA and OMEGA which Daniel spake and caused Ba’al – that great dragon – to fall asunder; and in the name EMMANUEL, which being spoken saved the three children Shadrach, Meshach and Abednago from the furnace of burning fire causing them to flee singing; and by the name HAGIOS, and by the seat of ADONAI, and O THEOS, ISCHUROS, ATHANATOS and PARACLETOS; and by these three names AGLA, ON, TETRAGRAMMATON, I adjure you spirits to testify before Lord, the Almighty, Ever Living and True; you, O Spirits, who fell from heaven, who had been cast into hell, I exorcise you by him who brought it all to pass, to whom all creatures obey, who created the awe inspiring sea, and sits above the Earth with the Four Mighty Spirits before His Throne, and by all the holy angels of Heaven, and by the Church of God and by the sum of [8]His Almighty Wisdom do I potently exorcise thee that you may appear and fulfill our will and that of all men of good will; and by Seat BALDACHIAE, and by His Name PRIMEUMATON, which Moses named and swallowed the Dathan, Korah and Abiram into the Deep; and by the power of PRIMEUMATON, which the unleashed the hosts of heavens to curse and deprive you of your duties, bound you in the depths of the Abyss until the Day of Be With Us, and dispatched you into the Eternal Fire, and threw you into the lake of fire and brimstone, and call you by ADONAI SABAOTH, ADONAI AMIORAM, to come! Come! Come thou in the name of ANONAI, SHADDAI, King of Kings, EL, ATY, TITEIP, AZIA, HYN, JEN, MINOSEL, ACHADAN: VAY, VA, EY, HAA, EYE, EXE, A, EL, EL, EL, A, HY, HAU, HAU, HAU, VA, VA, VA, VA!”

The above is addressed to the spirits of the air or aerial daemons who according to classic thought could appear in several forms and imitate other spirits. Naturally, by medieval times, their identity switched from daemonic to demonic.

A Prayer to God, to be said in the four parts of the world, in the Circle.

Next, say this prayer to the four directions:

“A Morule, Taneha, Latisten, Rabur, Taneha, Latisten. Escha, Aladia, Alpha & Omega, Leyste, Oriston, Adonay: O my most merciful heavenly Father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious Spirits, that I by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name. I humbly implore and beseech thee, that these Spirits which I call by thy judgement, may be bound and constrained to come, and give true and perfect answers to those things which I shall ask them, and that they may declare and shew unto us those things which by me or us shall be commanded them, not hurting any creature, neither injuring nor terrifying me or my fellows, nor hurting any other creature, and affrighting no man; but let them be obedient to my requests, in all these things which I command them.”

Then:

“I do invocate and conjure thee, O Spirit, N. 1; and being with power armed from the SUPREME MAJESTY, I do strongly command thee, by BERALANENSIS, BALDACHIENSIS, PAUMACHIA, and APOLOGIAE SEDES; by the most Powerful Princes, Genii, Liachidæ, and Ministers of the Tartarean Abode; and by the Chief Prince of the Seat of Apologia in the Ninth Legion, I do invoke thee, and by invocating conjure thee. And being armed with power from the SUPREME MAJESTY, I do strongly command thee, by Him Who spake and it was done, and unto whom all creatures be obedient. Also I, being made after the image of GOD, endued with power from GOD and created according unto His will, do exorcise thee by that most mighty and powerful name of GOD, EL, strong and wonderful; O thou Spirit N. And I command thee and Him who spake the Word and His FIAT was accomplished, and by all the names of God. Also by the names ADONAI, EL, ELOHIM, ELOHI, EHYEH, ASHER EHYEH, ZABAOTH, ELION, IAH, TETRAGRAMMATON, SHADDAI, LORD GOD MOST HIGH, I do exorcise thee and do powerfully command thee, O thou Spirit N., that thou dost forthwith appear unto me here before this Circle in a fair human shape, without any deformity or tortuosity. And by this ineffable name, TETRAGRAMMATON IEHOVAH, do I command thee, at the which being heard the elements are overthrown, the air is shaken, the sea runneth back, the fire is quenched, the earth trembleth, and all the hosts of the celestials, terrestrials, and infernals, do tremble together, and are troubled and confounded. Wherefore come thou, O Spirit N., forthwith, and without delay, from any or all parts of the world wherever thou mayest be, and make rational answers unto all things that I shall demand of thee. Come thou peaceably, visibly, and affably, now, and without delay, manifesting that which I shall desire. For thou art conjured by the name of the LIVING and TRUE GOD, HELIOREN, wherefore fulfil thou my commands, and persist thou therein unto the end, and according unto mine interest, visibly and affably speaking unto me with a voice clear and intelligible without any ambiguity.”

After this you likely won’t have much need for the pentacle as described in the original text so the conjurations concerning that are omitted in this particular case. If you should choose to use the pentacle, you may draw it on a piece of paper or parchment and wear it around your neck or as your waist level.

Conjuration for the Day of Tuesday, and Visions and Apparations

Next, light the lamp and place incense in the charcoal and repeat the following which is the Conjuration for the Day of Mars:

“I invoke and conjure you, O Spirits, by the hosts and legions of angels and saints, and by these names: Ya, Ya, Ya, He, He, He, Va, Hy, Hy, Ha, Ha, Ha, Va, Va, Va, An, An, An, Aie, Aie, Aie, El, Ay, Elibra, Elohim, Elohim and by all the names of the Lord Most High who caused the waters to quit and dry land appear, who didst bring forth the trees and herbs from the Earth and found it to be Good; and by His Name and the angels who rule in the Fifth Heaven and do Serve thy Holy Angel, great, powerful and honored above, and by the name of your planet Mars, and by the above names, do conjure thee, Samael, angel of Greatness, who art chief ruler of the day of Mars and by the name Adonai, the true and living God, that thou wilt heed my petition that I present before you.”

Because this operation is somewhat different from the traditional conjuration, wait for a few moments until you sense the presence of the angel. Signs that he might be present are that the flames of the candles burn more brightly or taller or that you feel a sudden wave or heat. Be patient. If the angel does not immediately make himself known, repeat the above up to five times.

When you sense his presence, you may make your petition known to the angel as you would during any other standard invocation. You may also consider inquiring the names, order, and sigils of the angels of Samael that would be best suited to your needs. Naturally, since this isn’t a formal conjuration, his presence may not be felt that strongly or visibly, in which case you may ask that he send you a vision in a dream of the sigils and appropriate information of the spirits you may wish to conjure yourself and put into your employment.

Once you are done with communicating with the Angel and his attendant spirits with your request, you may politely thank them for their assistance and bid them license to depart by saying:

“+ In the Name of the Father, and of the +Son, and of the +Holy Spirit, go in peace back unto your abodes and habitations and may there be peace between us until I call again.”

 

Following this operation, you may consider burning the lamp for a period of nine days as one would a novena candle. Every day, preferably in the hour of Mars; you may refill the oil lamp, trim or replace the wick, and maybe add a drop or two of the conditioning oil while reciting the conjuration for the day of Tuesday.When the nine day period is over or when you, may thank Samael once again either through conjuration or through performing an action de gras[9] or some other formal offering.

 

Magus_Circle1
Also, one should not, not use this in an applied manner such as bringing justice people who systematically oppress others, like this person here, here, or here.

[1] This article, being written in August for the third hour of Mars, I discuss the circle as it would be made in this season. Minor alterations will need to be made to account for various seasonal patterns.

[2] 91.44, 76.2, and 45.72 centimeters, give or take.

[3] http://aaronleitch.wordpress.com/2012/03/07/planetary-suffumigations-incenses/

[4] For coercive workings to bring justice: Valerian root, whole red pepper, knotweed

[5] For coercive workings one may consider oils such as Victory oil, Crossing Oil, or Commanding Oil

[6] In the Heptameron, “O Angels supradicti, estote adjutores meæ petitioni, & in adjutorium mihi, in meis rebus & petitionibus”, paraphrase mine.

[7] O vos omnes, adjuro atque contestor per sedem Adonay, per Hagios, ò Theos, Ischyros, Athanatos, Paracletos, Alpha & Omega, & per hæc tria nomina secreta, Agla, On, Tetragrammaton, quòd hodie debeatis adimplere quod cupio.

[8] Sophia?

[9] An act of thanksgiving, usually performed in vodoun to petition or thank a spirit for its aid.


Weaving Webs of Belief

In a recent article by doctoral candidate Samuel Webster, he proposes the suggestion that belief is a mental illness. While making some interesting observations, it is unfortunate that his own personal biases against minority beliefs in Christianity have created a problematic logic in his thesis, namely that faith is first the sole central component to Christianity (and I’d presume by extension Judaism and Islam), and that faith itself is irrational and somehow counter to reason. In omitting definitions of belief, he seemingly exempts his coreligionists from having some form of belief, as well as creating a rather messy category of the subject matter. To this end, I am led to the following conclusions.

First, I propose we look at some definitions of faith in order to address some of the misconceptions of this article. According to Protestant, existentialist philosopher and systematic theologian, “[Faith] is the state of being ultimately concerned”[1], “being” in this case referring to the Dasein or principle of humanity at its most genuine state. He continues in stating that as a centered act, faith is the movement of being toward the sum total of being itself – one here may make the argument that this sum total could be referred to as God, or in the case of Neoplatonic philosophy, the noetic One that exists from the sum total of the henadic worlds. Less philosophically, faith is a duty of fulfilling one’s trust[2], or confidence based on reason in that being ultimately concerned.

Belief, then, is the trust in which we are concerned with the sum total of being in contrast to the state of being which is faith. How then do we rest our trust on things that are purportedly immaterial[3]? Belief becomes the element of faith in the self-affirmation of one’s being in spite of the powers of non-being. In his discourse, Fear and Trembling, Søren Kierkegaard suggests that faith is not an aesthetic emotion, but something higher because it has resignation as its supposition; paradoxical to be sure, however affirmative of Being in that it is entirely rational and capable of apprehension by the aesthetic person, perceivable by the ethical person, and experiential by the religious self. In the his classic Summa Theologica, Thomas Aquinas even states, “Science begets and nourishes faith, by way of external persuasion afforded by science; but the chief and proper cause of faith is that which moves man inwardly to assent.” [4] Here, we approach the threat of non-being through discursive measures to arise at a faith that itself is entirely rational and founded on experience as the core of humanity’s nature.

Arguments that faith is the result of some psychosis, are clearly unfounded even at a basal etymological level describing derangement[5]. Since faith is rational it cannot be the result of psychosis, however that does not excuse the reality or possibility of actions that are affronts to faith on the part of believers and may sometimes be irrational as well as rational. Affronts to faith, in this case, could also be considered affronts to reason itself since they indicate either a form of willingness against the objects of faith or they concern the rejection thereof either out of ignorance or spite and are therefore more appropriately acosmic in their natures as they themselves are concerned with an element of non-being.

To illustrate a point, belief is fundamental to religious activity is predicated on the a priori acceptance of a superior ontology of Being. An individual engaging in religious activity is operating in the realm of faith. Were one, for example to build an image some deity, engage in operations dedicated to that deity such as prayers and offerings, yet not believe in the reality of that state of being, then they are merely engaging in pantomime. For the religious person, who may believe in a manifestation of the divine, consecrate it and make offerings, they are necessarily engaging in the activity of faith and, as would happen, believe in that manifestation of Being, a good example would be the affectionate titles of that deity, such as κύριος (Gk. Lord) as well as σωτήρ (Gk. Savior) – epithets of divine affiliation common from the Ancient Greek deity Hermes as well as Jesus the Christ.

Faith is real in every period of history regardless of the symbols associated with the varieties of faith from history to the common era and cannot be discredited by superstition or authoritarian distortions. The denial of faith, in this sense, if indicative of its triumph as it is itself an expression of faith as that movement toward the ultimate concern. If there is a problem with faith in the modern age, it is that the concepts of faith and belief have been reinterpreted as “faith/belief in something unbelievable”. Empirical and epistemological inquiry does nothing to harm faith, instead it is reason and this self-criticism that provide validity to the emblems contained within each faith.

Raphael-Plato-and-Aristotle

 

[1] Tillich. Dynamics of Faith.

[2] faith (n.) mid-13c., “duty of fulfilling one’s trust,” from Old French feid, foi “faith, belief, trust, confidence, pledge,” from Latin fides “trust, faith, confidence, reliance, credence, belief,” from root of fidere “to trust,” from PIE root *bheidh- (source also of Greek pistis; see bid). For sense evolution, see belief. Theological sense is from late 14c.; religions called faiths since c.1300.

[3] https://medium.com/the-physics-arxiv-blog/5e7ed624986d

[4] Aquinas. Article I. Faith. Secunda Secunae Partis.

[5] psychosis (n.) 1847, “mental derangement,” Modern Latin, from Greek psykhe- “mind” (see psyche) + -osis “abnormal condition.” Greek psykhosis meant “a giving of life; animation; principle of life.


Christianity as Theurgy

In a recent post my colleague Rufus Opus recently discussed his experiences as a Christian and a magician. For myself, I have been frequently met with the same essential question, “How can one be a Christian and a Magician?” While it may seem strange to reconcile the two apparently disparate ‘practices’, fundamentally my views of Christianity, esoteric and non-esoteric, is fundamentally a theurgical religion, organized as a mystery tradition – a shared point of origin with many other traditions that helped create the Western Esoteric Tradition, an root to which I personally feel drawn and representative of the true roots of Christianity to which we must return.

800px-Bronnikov_gimnpifagoreizev

The early Christian movement arose alongside the mystery schools of the Hellenic world, eventually competing with them well into the fourth century. As such, Christianity borrowed much of its early terminology from the mystery schools that prevalent at the time and, as it spread, also adopted much of the language of Neoplatonism. At its core, Christianity is a mystery religion – a religion with particular semiotic markers, signs and symbols and experiences separating initiates from non-initiates. To this day, in orthodox and heterodox churches, the sacraments are oftentimes referred to as mysteries or realities that transcend created intellect.

From here, it is very easy to understand where Christian mysteries and the practice of occultism become necessarily intertwined. The actual process of initiation is experienced separately from the ritual itself, the ritual creating a symbolic scaffold that the initiate would be able to use in integrating the semiotic content into their individual learning and developmental process leading to a greater understanding of one’s relation to the divine either through union with the uncreated logoic nature through contemplation or prayer or through mystical visions of the kosmos and celestial spheres. Applied prayer in the Christian context is nothing short of living theurgy; the miracles attributed to saints and holy persons a form of applied thaumaturgy by those who have by virtue of their initiations and contemplation of Deity are able to directly impact the subtle material world.

delville_school_ plato

By the time of the late Middle Ages and the emerging Renaissance, Christianity once again was able to reconnect with its esoteric nature with the translation of the Hermetica and the rise of natural philosophers such as Giovanni Pico della Mirandola, Marsilio Ficino, the School of Florence, Abbot Johannes Trithemius, Johann Reuchlin and many others. In his Oration on the Dignity of Man, Mirandola explains:

“As the farmer weds his elms to the vines, so the magus unites earth to heaven. For nothing so surely impels us to the worship of God than the assiduous contemplation of His miracles and when, by means of this natural magic, we shall have examined these wonders more deeply, we shall more ardently be moved to love and worship Him in his works, until finally we shall be compelled to burst into the song: “The heavens, all of the earth, is filled with the majesty of your
glory.”

The Rennaisance, here, represents a return to the mysteries of early Christianity and the ancient schools of Greece through theurgy and the practice of so-called natural magic. The modern magician and Christian is an inheritor of this great chain of union between past and present and as such draws on this great power stretching from beginningless time to the Omega Point at which Godhead draws all things into itself completing the process of reintegration. Magic, here, is an essential tool to facilitate the process, best characterized by Louis Claude de Saint-Martin in his opus, Man: His True Nature and Ministry:

“The powerful virtues of men of God of all epochs are offered us, to strengthen and support us, that our own spiritual virtue may take courage and confidence in the fight, as well as to instruct us in the marvels and grandeur which fill the Kingdom of God, which they began to know, even while they were still in their earthly bodies…. the virtual sacred support of the Redeemer is granted to us, to revive within us all our former regions and powers, upon which He is pleased to take His seat, and to which He communicates His universal life.”

While the more conventional Christian or critic of Christianity and mysticism may find ritual and evocation to be bizarre at best and dangerous or useless at worst – the Christian magician recalls the words the living Christ left to his disciples as the most potent of invocation in the Lord’s Prayer, invoking the Divine Beloved to be radically present to establish the reign of God in the very real here and now. In the Lord’s Prayer, the Christian not only raises themselves to divine union but also, becomes God themselves as co-creator and participant in Creation itself. Therefore, as an initiate in the mysteries of Christ the Christian has no choice but to radically engage and exercise his arete as a being made in the likeness and image of Godhead.

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Musings on Angels, Daemons and Working With One’s Personal Pantheon

In Chapter twenty six of the Three Books of Occult Philosophy, the great expositor of esoteric wisdom, Henry Cornelius Agrippa, provides us with one of the most complete modern variations of the ancient concept of tutelary spirits, which he divides as the Angel, the Genius and Evil Daemon:

“Drawing [the name] from the disposition of the heaven; as for example, any Celestiall Harmonie being proposed to thee for the making an image or ring, or any other work to be done under a certain constellation; if thou will finde out the spirit that is the ruler of that work… [casting] forth letters in their number and order from the degree of the ascendent, according to the succession of signes through each degree by filling the whole circle of the heaven: then those letters which fall into the places of the Stars the aid whereof thou wouldest use, being according to the number, and powers of those Stars, marked without into number, and order, make the name of a good spirit: but if thou shalt do so from the beginning of a degree falling against the progresse of the signes, the resulting spirit shall be evil.”

Further, he elaborates on the nature of such spirits as they relate to the individual:

“Every man hath a threefold good Demon, as a proper keeper, or preserver, the one whereof is holy, another of the nativity, and the other of profession. The holy Demon is one, according to the Doctrine of the Egyptians, assigned to the rationall soul, not from the Stars or Planets, but from a supernaturall cause, from God himself, the president of Demons, being universall, above nature: This doth direct the life of the soul, & doth alwaies put good thoughts into the minde, being alwaies active in illuminating us, although we do not alwaies take notice of it; but when we are purified, and live peaceably, then it is perceived by us, then it doth as it were speak with us, and communicates its voyce [voice] to us, being before silent, and studyeth daily to bring us to a sacred perfection.”

This concept of a Three-Fold Divinity is common in nearly every Semitic and Indo-European culturea, similarly popping up in some East Asian and African religious traditions as well. For the purposes of this, I’m merely going to treat the Indo-European perspective of the Abrahamic religious tradition through the lens of the Neoplatonism which would have been familiar to Agrippa in his writing.

According to Neoplatonic philosophy, spiritual beings exist heirarchically in two prinicpal forms, a tetrad comprising the unitive intelligible forms of divinity; and a triad, composed of intelligible forms that may be classified as hypercosmic, liberated and encosmic. The Tetradic hierarchy is mostly cosmic, from a a modern Western Esoteric perspective, one might not do wrong by examining much of the material on the mysteries of the Tetragrammaton (YHVH) or, from a Gnostic perspective, the Simonian mysteries of the Father, Mother, Son and Daughter as a Tetradic expression of the Trinity. The function of the triadic hierarchies is to facilitate illumination and purification toward Godhead, or in classical Neoplatonic terms, the Pre-essential Demiurgos which is not to be confused with the Demiurge as commonly depicted in Gnostic legend.

From this vantage point, it seems clear that Agrippa’s Genius and Evil Daemon function somewhat as two aspects of the individual’s personal spiritual ‘pantheon’, with the Guardian Angel at the apex of the hierarchy. This is a particularly important consideration as it removes the otherwise gross consideration of having a little angel and a little devil vying for control over a person’s life in a much unsophisticated, dualistic manner that I’m fairly certain Agrippa had not intended. The Genius and Evil Daemon, then, may be seen as enforcers of the Holy Guardian Angel prior to the mystical or theurgical illumination in which the magician or mystic attains knowledge and conversation with the latter and, finally, acheive henosis with the Pre-essential Demiurgos – i.e. Godhead.

The third, or fourth, entity in Agrippa’s schema of personal daimonology is the Daimon of Profession. From a surface reading, it may seem that this particular entity may complete a tetradic heirarchy, I doubt that this was necessarily implied as it does not seem to function in any distinct way other than influencing one’s personal profession which, at the time was more or less fixed according to class (e.g. a son inheriting the father’s business; the daughter, becoming wife and moving up or down social rank through marriage) which we understand now is neither conducive to the concept of Free Will nor theurgic ascent. For this reason, I view it as a changeable entity separate from the triadic heirarchy.

To begin working with the Genius and Evil Daemon, Agrippa conveniently lays out a system of arriving at their natural names through an advanced system of Hebrew gematria and astrological calculation, Three Books of Occult Philosophy, Book 3, xxvi:

“There are also the Arabians, and many others, and some Hebrews, who finde out the name of a Genius by the places of the five Hylegians, and making projection alwayes from the beginning of Aries, and the letters being found out according to
the order of Hylegians with the Astrologers, being reduced into a known order, and being joyned together, make the name of a good Genius: but they draw the name of an evil Genius from the opposite Hylegian places, projection being made from the last degree of Pisces against the order of signs.”

While one may easily calculate this by hand, there are fortunately many avenues of arriving at this presently; personally, I would suggest finding a person such as the contemporary occult writer Frater Rufus Opus who does so for a small fee and from whom one may obtain much informative literature; the second is through computational means such as those provided by Frater Acher in his blog, “My Occult Circle“. The methodology of Frater Rufus Opus is will be well suited to anyone with a vested interest in Agrippan and Trithemean methods of magical practice and I highly recommend them for those inclined toward that angle. My own personal method, drawing much on my own experiences working more in line with Graeco-Egyptian magic are outlined below.

On a convenient day, preferably making first contact on your own birthday but any Sunday seems to work, arise early at the first hour of the sun and purify the temple space with water and incense. In a symbolic alphabet such as the celestial alphabet or having transliterated the name into a known alphabet be it Greek, Latin or Coptic, draw the name of the Genius at the back of the altar in consecrated oil. Having composed an invocation beforehand; call to that spirit and make an offering of frankincense. Toward the front of the altar, in the same manner, write the name of the Evil Daemon in consecrated oil, make an offering of myrrh and recite a similar invocation. In the center of the altar, light a large pillar candle in offering to your Holy Guardian Angel to mediate between these two forces.

The above ceremony can be done on any day, according to one’s inclinations, to facilitate conversation with these lesser daimones and to indicate to the mediating Holy Guardian Angel one’s intentions toward attaining Knowledge and Conversation, which is not a pre-requisite to this practice and, in fact, I would suggest holding off on until one has a more thorough understanding of the supporting and persecuting forces in their lives.

It should be important to note, that one may choose at some point to only work with the Good Genius or the Evil Daemon on a particular day. This is highly encouraged. From the Good Genius, one may obtain a clearer picture of their own progress along the path of their practice and from the Evil Daemon, obtain a record of their pitfalls from which they are able to rise above, make amends where possible, and move closer up the theurgic ascent. As a note, I absolutely reject the concept of subjugating or otherwise eliminating the Evil Daemon on the basis that I find reconciliation between opposing dynamic forces to be more beneficial and symbolic of uniting relative and ultimate truths of one’s nature and thus Macro and Microcosms, than dividing everything grossly and unscrupulously.

Until one attains to Knowledge and Conversation with their Holy Guardian Angel, there is ample opportunity to explore their own spiritual hierarchy through conversing with the more immediate daimonic forces. I strongly suggest this beneficial practice of obtaining and working with these spirits to be to the ultimate benefit of the aspirant to K&CHGA and significantly more confidence increasing than the current modality of pass and fail with the HGA working alone. To those who may have found benefit with this brief essay, I look forward to hearing your results and if there are any questions, please feel free to comment below.

PlatonicDaimon

Platonic Daimon from the Neoplatonic Tarot by Jeffrey Kupperman


The Way of the Heart and the Way of the Cup

Handed down from master to disciple in an unbroken chain of succession, the prayer of the heart as a spiritual discipline was fixed in writing by the eleventh century Byzantine, hesychast monk Symeon the New Theologian who taught that humanity could and should directly experience theoria, or direct contemplation of the experience of Godhead. In the Orthodox tradition, the preparation for vision of God takes place in two stages: purification, and illumination of the mental faculties. Without this it is impossible for man’s selfish love to be transformed into selfless love and unceasing prayer, as praised by the Apostle Paul who exhorts us in Thessalonians to, “Pray without ceasing.”

Though never achieving much currency in the West, the way of the heart as an esoteric discipline would become a central principal in the writings of the French philosopher, Louis Claude de Saint-Martin who, in his Theosophic Correspondences shares with us, “The inward or centre is the principle of everything; so long as this centre is not open, the greatest external wonders may seduce without advancing us; and, if I may venture to say so, it is our inward which ought to be the true thermometer, the true touchstone, of what passes without. If our heart is in God, if it is really become divine, by love, faith, and ardent prayer, no illusion can surprise us.” In Saint-Martin’s teachings, through similar meditation on God, one may undergo a spiritual process of reintegration with the Divine.

The way of the heart, in both hesychast and esoteric doctrines, is ultimately a form of theurgy. For Neoplatonists such as Iamblichus, the goal is henosis, or unity with God; in the Orthodox East, it is theosis, or the absorption into a divine way of life. I would posit, similarly, that in the esoteric doctrine of the West and the principals of the teachings of Saint-Martin, the achievement of reintegration is a form of spiritual and evangelical salvation of the soul at home with the universal Mind which, after its descent into the innermost core of being, must spread outward in all directions in a like manner as Christ, having experienced at a pivotal point in time descended into Hades and, upon ascent, drew them likewise out of the depths and later, again, spread outward in the form of the Holy Spirit at Pentecost imbuing the Apostles with the same knowledge of doing the same.

Although penitential in tonality, the way of the heart does not contradict Iamblichean principals of theurgy, but indeed does “[enlarge] very greatly our soul’s receptivity to the gods… and accustoms [our] eyes to the brightness of divine light, and gradually brings to perfection the capacity of our faculties for contact with the gods.” (De Mysteriis 5.26.18-40) Similarly, Saint Martin writes: “I think they would do better to call it the sentiment of the presence of intermediate agents doing the will of God. I believe we always perceive this reaction of the Virtues whenever we seek the Verb, not outside of us, but within, looking with intelligence at the temple in which He dwells.” My personal preference for keeping Saint-Martin’s usage of the ‘Verb’ adequately presents the activity of the divine as opposed to the rather abstract and now poorly understood Word, or Logos.

It occurred to me recently that this process is a form of eternal liturgy resulting in the fractio of our limited selves into the chalice representing the fullness of both our hearts and minds. Joining together these two species into one sacrament and consuming it, we experience joy of heaven on earth and partake of the ecstatic ‘Verb’ or action of Godhead. Far from the melancholy, the way of the heart teaches us to live in accordance with our intellect in the very real here and now instead of trying to escape to some indeterminate eschatological future. This bliss and this ecstasy, open to all, brings us not only contemplatively closer to Godhead, but is a challenge and affirmation of our own divinity and active co-participation in the Creation of a redeemed Humanity.

Sacred Heart doves Chalice


Wild Gnosis

In ancient Greece and in the Hellenic world, the operative title for most magicians would have been pharmakós, literally ‘one who delivers (drugs)’. At the time of the classical pharmakoi, the differentiation between medical practice and magic was not as clearly defined as it would become in the modern world. The role of the pharmakós would be to divine, diagnose and treat the various psychological, physical and spiritual ailments of their clients or members of a particular cult.

As we read in many of the anti-heresiological writings and can confirm in the magical papyri, it’s very clear from an early period that many of those who would eventually come to be called gnostikoi were also pharmakoi involved with the same practices as their pagan counterparts, practicing in a very similar methodological framework. We can surmise, similarly, that they also had a similar cosmology and anthrosophy of spirit, especially when it came to the use and distribution of various herbal, mineral and animal curatives. Essentially, a pan-psychical understanding of pneumatology where the spirits or essences of these things, in sympathy, could help cure or create illnesses.

Flashing forward some 1,700 years, modern gnostics – indeed, modern occultists in general – could learn to benefit from understanding the psycho-spiritual relationships between the materials we continue to use and benefit greatly from the “synergy of shamanry“, as my friend and co-blogger at Bioregional Animism so eloquently phrased the dynamic. In the wake of the European Enlightenment, although many esotericists have no qualms about the ‘doctrine of signatures’ and ‘correspondence’, there is a fundamental disconnect between the urbane occultist and the natural world that I think should be reexamined.

Inspired by a series of questions on a group that I’m a member of on Facebook regarding the correspondences of various New World plants, it donned on me to engage in a series of experiments that I used when undergoing my apprenticeship in incense making. In my usual practice, when compounding incenses for various needs, I keep a large brazier with fresh coals burning in order to add a bit of plant material so I can smell it individually and separately from my intended compound. It occurred to me, in addition to this, why not evoke the spirit of the plant by praying to it, invoking it in the smoke and tasting it in the form of a tisane or tincture to fully experience what it has to offer.

My initial experiments have opened up a whole new understanding of the shamanic and animistic nature of the natural world and have given my practice the boost I needed and, instead of relying on ‘dead matter’ with some arbitrary correspondence, I learned that speaking with the spirit of the plants is something that Western Esotericism is profoundly missing in many regards but, perhaps more distressing, is the profound disconnect between many occultists and their own native bioregions.

For a few years now I’ve been following the writings of Sarah Anne Lawless, a Pacific Northwest traditional witch and fellow bioregional animist. Her writings on connecting with the local land-spirits is something that I admired but never felt the need to explore until quite recently. Reading the writings of my friend and co-religionist P. Sufenas Virius Lupus on the topic of local spiritual topography, I decided to explore more of the urban spirits of the place in which I live and, similarly, received remarkably interesting results.

Last week, while on a date of sorts with a friend, we decided to venture into a local park and invoke the spirits of the place. I filled by messenger bag with simply my wand, a censer, some incense provided by Rosarium Blends, and my memorized general invocation of spirits. After walking around avoiding some college students who were engaged in some experiments of their own, we managed to find the right location and performed our evocation. After three recitations, we both experienced some very clear and congruent communications with one of the spirits of the park in addition to the larger spirits (goddess to some) who provided some fascinating insight into the locality and provided me with a sigil – a pleasure to my ceremonialist heart.

In the days that followed, I ended up returning to the park, drawing the sigil in the ground and repeating the process and received similar results and confirmation of the spirits. At one point, when I felt like my operation may be being overlooked, I asked the spirit to peaceably remove the distractions that were impacting my practice and within a few moments the entire park was once again quiet – quieter than even before.

The point of this relation is not to mark myself as a great occultist – I’m not any better or worse than anyone – rather it is to challenge and encourage my peers to look a little deeper into where they live, the environments of where they practice and return – or at the very least, experience – the power that resides in their locations. While one may and should experience the divine in the varieties that do exist, sometimes it’s better to work with what you have and where you are rather than immediately looking toward one of the many sources of power that come from a time and a place much more removed from our own immediate experience.

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A Vigil Rite in Times of Disaster

Following the wake of the Sandy Hook Elementary School shootings I, like many people around the world, was filled with a sudden sadness and loss of words (and thoughts!) about the immensity of the event. Words do not adequately lend themselves to these types of situations and, after reading all sorts of news articles on the events and reading increasingly sophistic writings about it on Facebook, I grew more sad and a little bit jaded about this event like many who are exposed on a constant level to the horrors that surround us. Each of us comes to terms with these things in different ways: some through song, some through talking and writing, others through crying, and others – such as myself – through prayer.

In the days immediately following the event, I wrote the following brief service based on my own religious tradition. It is not an official AJC ceremony by any means – I’m the only one whose prayed it before –  but I present it that it may be used, and modified, by those in my community or who are otherwise genuinely interested and wanting to contribute prayerfully in the wake of this most recent tragedy at the Boston Marathon.

______________________________________________________________

The Signum

 

Celebrant:          O Heavenly King, the Paraclete, the Spirit of Truth, who are present everywhere, emanating from the supreme source and filling all things, Treasury of Endless Good and Giver of Life, come and dwell in us, cleanse us from every stain, and heal our infirmities, O Good one.

Celebrant:          Holy are You, O Creator of the Universe. Holy are You, O God, Whose Will is perfected by its own Powers. Holy are You, O God, who desires to be known and are known by your own.

 All:                         +Holy God, Holy and Mighty, Holy Immortal One. Have mercy on us.

 Celebrant:          Holy are You, who by the Eternal Word did make all to be as it is. Holy are you, who made Nature to have an image. Holy are you, who are uncreated in Image.

 All:                         +Holy God, Holy and Mighty, Holy Immortal One. Have mercy on us.

Celebrant:          Holy are you, more powerful than All Power. Holy are you, transcending all preeminence. Holy are you, better than all praise.

 All:                         +Holy God, Holy and Mighty, Holy Immortal One. Have mercy on us.

 Celebrant:          Holy God, One in Three and Three in One, have mercy on us, forgive us our sins and bring us to everlasting life. Amen.

Celebrant:          God, come to my assistance.

All:                         Lord, make haste to help me.

 All bow

Celebrant:          Glory be to the Father, and to the Son, and to the Holy Spirit.

All rise

All:                         As it was in the beginning is now and ever shall be unto the Æons of Æons. Amen.

Optional, invocation of the holy archangels may take place here:

Invocation of the Archangels

 

Celebrant:          Hail Raphael, Ruler of Air, Divine Physician. As the breath of the Divine moves over the face of the Deep, so do we call upon you to move over the sanctuary of our being, giving voice to our prayer and strength to our journey.

All:                         Lord of Wind and Storm, we invoke thee!

 

Celebrant:          Hail Michael, Ruler of Fire, Divine Guardian. As our spiritual ancestors travelled through the darkness by a pillar of fire, so do we call upon you as pilgrims to light our path through the wilderness of ignorance into the Kingdom of Heaven.

All:                         Lord of Flame and Prince of the Seraphim, we invoke thee!

Celebrant:          Hail Gabriel, Ruler of Water, Divine Messenger. As the Incarnation of the Logos was foretold to our Mother by your                 presence, so do we call upon you that we may truly know ourselves as children of the Divine Beloved.

All:                         Lady of Stream and Ocean, we invoke thee!

Celebrant:          Hail Uriel, Ruler of Earth, Divine Companion. As you stand guarding the gates of paradise, so do we call upon you to lead us at our last through the portal of that undiscovered territory, from which no traveller returns.

All:                         Lady of Stone and Vale, we invoke thee!

Invitatory Prayer

Celebrant:          We gather together and are one of purpose as fellow citizens with the saints and of the household of God, who love the good land God has given us; who cherish the freedoms we enjoy, and who lament our innocence lost. With anger we come, and with sorrow;

with confusion and concern. O Lord, look with the eyes of your love upon our confusion and distress, grant that our vision may be made clear and that we not falter in loving one another as you had taught.

All:                         Amen.

Psalm 37, An Exhortation to Patience and Trust

Reader:               Do not fret because of the wicked;

do not be envious of wrongdoers,

for they will soon fade like the grass,

and wither like the green herb.

 

All:                         Trust in the Lord, and do good;

so you will live in the land, and enjoy security.

Take delight in the Lord,

and he will give you the desires of your heart.

 

Commit your way to the Lord;

trust in him, and he will act.

He will make your vindication shine like the light,

and the justice of your cause like the noonday.

 

Reader:                                Be still before the Lord, and wait patiently for him;

do not fret over those who prosper in their way,

over those who carry out evil devices.

 

All:                         Refrain from anger, and forsake wrath.

Do not fret—it leads only to evil.

For the wicked shall be cut off,

but those who wait for the Lord shall inherit the land.

 

Yet a little while, and the wicked will be no more;

though you look diligently for their place, they will not be there.

But the meek shall inherit the land,

and delight themselves in abundant prosperity.

 

Reader                 The wicked plot against the righteous,

and gnash their teeth at them;

but the Lord laughs at the wicked,

for he sees that their day is coming.

 

All:                         The wicked draw the sword and bend their bows

to bring down the poor and needy,

to kill those who walk uprightly;

their sword shall enter their own heart,

and their bows shall be broken.

 

Better is a little that the righteous person has

than the abundance of many wicked.

For the arms of the wicked shall be broken,

but the Lord upholds the righteous.

 

Reader:                                The Lord knows the days of the blameless,

and their heritage will abide forever;

they are not put to shame in evil times,

in the days of famine they have abundance.

 

All:                         But the wicked perish,

and the enemies of the Lord are like the glory of the pastures;

they vanish—like smoke they vanish away.

 

The wicked borrow, and do not pay back,

but the righteous are generous and keep giving;

for those blessed by the Lord shall inherit the land,

but those cursed by him shall be cut off.

 

Reader:                                Our steps are made firm by the Lord,

when he delights in our way;

though we stumble, we shall not fall headlong,

for the Lord holds us by the hand.

 

All:                         I have been young, and now am old,

yet I have not seen the righteous forsaken

or their children begging bread.

They are ever giving liberally and lending,

and their children become a blessing.

 

Depart from evil, and do good;

so you shall abide forever.

For the Lord loves justice;

he will not forsake his faithful ones.

 

Reader:                                The righteous shall be kept safe forever,

but the children of the wicked shall be cut off.

The righteous shall inherit the land,

and live in it forever.

 

All:                         The mouths of the righteous utter wisdom,

and their tongues speak justice.

The law of their God is in their hearts;

their steps do not slip.

 

The wicked watch for the righteous,

and seek to kill them.

The Lord will not abandon them to their power,

or let them be condemned when they are brought to trial.

 

Reader:                                Wait for the Lord, and keep to his way,

and he will exalt you to inherit the land;

you will look on the destruction of the wicked.

 

All:                         I have seen the wicked oppressing,

and towering like a cedar of Lebanon.

Again I passed by, and they were no more;

though I sought them, they could not be found.

 

Mark the blameless, and behold the upright,

for there is posterity for the peaceable.

But transgressors shall be altogether destroyed;

the posterity of the wicked shall be cut off.

 

Reader:                                The salvation of the righteous is from the Lord;

He is their refuge in the time of trouble.

The Lord helps them and rescues them;

he rescues them from the wicked, and saves them,

because they take refuge in him.

 

Standing Prayers

 

All stand.

Celebrant:          Glory to Thee, Our God, Glory to Thee.

All:                         Glory to Thee, our God, Glory to Thee. O Heavenly Queen, Comforter, the Spirit of Truth,

Who is everywhere present and permeates all things, the Treasury of all good things and the Giver of life: Come, and abide in us, and cleanse us from every stain, and save our souls, O Pure One.

Celebrant:          Holy God, Holy and Mighty, Holy Immortal One: have mercy on us.

All:                         Holy God, Holy and Mighty, Holy Immortal One: have mercy on us.

Celebrant:          All Holy, All Mighty, Everlasting Trinity, have mercy on us; cleanse us from our sins, pardon all our iniquities, visit and heal us from our infirmities for Your Name’s sake.

All:                         Kyrie eleison, kyrie eleison, kyrie eleison.

Christi eleison, Christi eleison, Christi eleison.

Kyrie eleison, kyrie eleison, kyrie eleison.

Celebrant:           Glory be to the Father, and to the Son, and to the Holy Spirit.

All:                          As it was in the beginning is now and ever shall be, forever and ever. Amen.

The Lucernarium

The Celebrant pour oil in the lamp and seven members of the community come forth and place a single tear of frankincense into the oil. If alone or with less people, the tears may be divided up accordingly.

Celebrant:           O Logos who dwells on high, we praise the glory of Your majesty Whose light is the light of the luminaries, Who sends forth light from heaven over all the world of humankind

Through You we have the sun to light the day and moon and stars to light the night-time. Through you we have the Lamp to drive back shadow. You are light laudable, holy and primal light. From You does darkness and evil flee.

O Christos, send forth Your healing light into our hearts. Restore us to the glory of the Fullness within and without. Comfort our minds, bodies and spirits, and wipe away every tear from our eyes. Blessed is the Name of Your holy glory and to You we sing a hymn of praise and glory. To the Fullness, to the Word and to Wisdom.

The Celebrant or youngest person present comes forth to light the candle.

Celebrant:          As you illumine this lamp, O Lord

All:                         So illumine our dark places

Celebrant:          The Light shines in the darkness and the darkness does                 not overcome it.

O Gracious Light (Phos hilaron)

All:                         O gracious Light,

pure brightness of the ever-living Father in heaven,

O Lord, the Christ, holy and blessed!

Now as we come to the setting of the sun,

and our eyes behold the vesper light,

we sing your praises, O God: Father, Son, and Holy Spirit.

You are worthy at all times to be praised by happy voices,

O Son of God, O Giver of life,

and to be glorified through all the worlds.

Amen.

All:                         We give thanks unto you, O Light, in whom darkness dwells not.

The Universal Prayer

Celebrant:          Having set this vigil light, let us pray to receive and foster the Divine Light which enlightens the world, that within all of us the Sacred Flame may grow ever stronger and we all grow in love and understanding.

Silence or brief meditation as members come up to light their own candles from the lucernarium.

All:                         Amen.

 

Reader:                For our reigning Sovereign Pontiff __________, and presiding Bishop __________, and all bishops of the Apostolic Johannite Church, bishops in amity, and leaders of faith throughout the world, we pray to the Lord.

Or,

For the leaders of our respective communities of faith, wherein we find our connection to the Sacred Flame, especially __________…

All:                         Lord, hear our prayer.

 

Reader:                For our President __________, our Governor __________,  and all members of local and regional government and all who give their lives in tireless service to the common good, may they be guided by the Sacred Flame and create the foundations for a holy society, free from tyranny and oppression.

All:                         Lord, hear our prayer.

 

Reader:                For those who give their lives in service to the poor, the needy, the marginalized and imprisoned as well as those in need and from want, suffering ostracism and imprisonment; may they all be preserved bodily, mentally and spiritually.

All:                         Lord, hear our prayer.

 

Reader:                For our church and faith communities throughout the world; especially __________,  our (mission, narthex, parish, etc.), that they be beacons of light in the sea of existence and guide people to You, in the myriad of ways you provide.

All:                         Lord, hear our prayer.

 

Reader:                For our friends and family and all those suffering illness, especially __________, may you renew them bodily, mentally, and spiritually that they may remain with us presently and in future joy.

All:                         Lord, hear our prayer.

 

Reader:                For those who have left this world and have gone onward to that other shore from which no one returns, especially __________,  may they be rightly guided by the lights you have set for them and may they be uplifted and encouraged by our prayers.

All:                         Lord, hear our prayer.

 

Reader:                                For our own personal needs at this time…

 

All may state their petitions out loud or silently at this time.

 

All:         Lord, hear our prayer.

 

Celebrant:          O Lord, You make all things new. As these prayers are lifted up toward you, renew the world and all those for whom we have prayed that they may abide forever under the providence of your divine light. May all those, especially the victims of [name or location of tragedy] find speedy healing and protection under your wings and may the wings of Holy Wisdom brush gently at our hearts, removing from us the defilements of anger, hatred and confusion.

Closing

Celebrant:          The Lord be with you.

All:                         And also with you.

Celebrant:          The Lord bless us, and bring us to wholeness, compassion and understanding. The Lord enlighten our minds, comfort our hearts and sustain our bodies. May all those in suffering soon find healing, comfort and aid and may we all do what is meet and right in our ways as members of your body, O Lord, to commit ourselves to repair of the world.

All:                         Amen.

Optional, dismissal of the archangels.

 Dismissal of the Archangels

 

Celebrant:           Hail, mighty Raphael, Archangel of the Air, Healer and Guardian of Wind and Tempest. We thank thee for thine attendance and protection here, and before thou departest for thine airy realms, we bid Thee hail and farewell.

All:                          Hail and farewell.

Celebrant:           Hail, mighty Michael, the Defender, Lord of Fire and Prince of the Legions of Heaven. We thank thee for thine attendance and protection here, and before thou departest for thine fiery realms, we bid Thee hail and farewell.

All:                          Hail and farewell.

 

Celebrant:           Hail, mighty Gabriel, Lady of Water, Heavenly Herald, who didst bring glad tidings to Our Blessed Mother. We thank thee for thine attendance and protection here, and before thou departest for thine watery realms, we bid Thee hail and farewell.

All:                          Hail and farewell.

Celebrant:           Hail, mighty Uriel, Dark Lady of Earth, who bringest all at last unto the Nether Shore, Companion of all who offer up their lives in the defense of others. We thank thee for thine attendance and protection here, and before thou departest for thine earthy realms, we bid Thee hail and farewell.

All:                          Hail and farewell.


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