Liber Artis Magickae

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Magick


  

 

Part II 

 

 

Magick 

 

 

 

1974 -1983 

 

Ravenhurst 

Royalston, Massachusetts

 

 

 

_______

 

 

 

 "In our Quest for Truth

Grim Charon didst row us

Even unto the far shore

Of the dreaded River Styx,

Amongst the Flaming Daemones

Didst we make grim council

Even with the Dark Lord Himself,

And lo, hath returned unscathed!" 

 

Elof II

 

 

 _______

 

  

Introduction to Part II

 

The use of magickal procedures is best confined to ceremonies honoring important ideals and events, or for the celebration of the seasons. It is usually best to achieve other goals without the use of ritual procedures of any kind unless absolutely necessary. The ethical problems involved in trying to exert influence over other people at a distance are complex and parallel the issues surrounding the use of subliminal messages and surveillance. 

Having reconciled beforehand the moral rightness of any particukar working, the actualization of desired change in the external world can be effected within the context of magickal procedures thusly: 

1. By ordinary, mundane methods, including all those known to profane science. 

2. Through the manipulation of ancient archetypal imagery to inspire one's own subconscious mind to bring about the desired result. Latter day terms for watered-down versions of this are "psychodrama" or "Creative Visualization".

3. By inspiring the subconscious minds of others, either present, or at a physical distance through telepathy, or in the future, by utilizing their expected clairvoyant reaction to things enacted now. 

4. Directly, at a distance, by telekinesis. 

5. By any combination of the above, including total astral projection. 

6. By other methods utilized by certain individuals, not necessarily understood even by them, which "might" be working anyway, even accidentally. These also in combination with any other methods.

7. By necromantic processes, which the author must urgently warn against. Case histories abound. 

There is no known instance of any properly performed ritual consistant with evolutionary principles which did not accomplish the intention perfectly. In the case of those which would seem to indicate influence at a distance, the author has usually been at a loss to explain how the ritual actually worked and has never felt the slightest need to know. After all, it is results that one is seeking, not explanations. 

It is not the author's intention to here present a lengthy treatise on magick, but rather to offer a corpus of very simple magickal procedure which has evolved in the course of his own experience. 

It has been remarked that this approach to magick is like that of a meticulous attorney making a contract with elemental forces - a contract streamlined and succinct and yet very inclusive, leaving no loopholes for daemons. 

Although these rituals lack the length and complexity which would render them difficult to recall, and therefore to perform, by severely flickering lantern light on a secluded windswept mountain top in unbearably exciting company on Samhain Eve, they have nonetheless been found to be extremely effective. Since some of them serve as a mere "setting of the scene" in preface to other rituals of individual choice or device, the practitioner desiring ornate complexity has therein, a free hand as the occasion demands. 

Ritualis Anu, referring to Heliopolis, is a simplification of Crowley's Liber Resh, a rejoicing in the Sun for use at any hour of the day or night. 

Ritualis Dotum Animi should always be preceded by Ritualis Anu and is a very versatile exercise based upon the Golden Dawn Middle Pillar Ritual. The essence of a Sephira of the practitioner's choice in Atziluth is "drawn down" into the Sephira of choice in Assiah. This is extremely practical and works unfailingly if done properly.  

Ritualis Elementariorum is a variation of the Golden Dawn Lesser Pentagram ritual predicated on the idea that archangels need not be involved in relatively mundane matters. There are instances in some of the more complex rituals ahead where one uses only the tracing of Pentagrams of White Flame, wanting to evoke or visualize nothing more at that moment than the desired scene within which to complete the remainder of the ritual.

It is a principle here that the magician of power need never perform a ritual banishing of any entity whatever. All potencies can be won to allegiance in sufficient measure, regardless of stature.

The above three exercises form a prelude in varying degree for all the remaining rituals. 

Ritualis Primae Lucis is a morning eye-opener for daily performance and greatly aids in the art of good balanced living.

Ritualis Lunae et Sabbatorum is for Full Moon nights and traditional Sabbat days. The appropriate ritual following the preliminary steps can be obtained from any of various books which reflect the particular spiritual heritage of the practitioner or may be written individually. 

Ritualis Consecratii gives complete leeway for the creative channeling of vital energy in the consecration of magickal instruments. This is a very personal area. It is advised that the practitioner think carefully concerning what he is about, and here especially, should make written record for future reference. The setting up and evolving of a ritual chamber can be one of the most rewarding areas in magick and should be attended to meticulously.

Consecration renders any item a living tool and weapon of power for the magician's exclusive and practical use in furthering the Great Work, especially as it concerns formal magickal or occult procedures of any kind, whereas naming, with or without consecrating, renders any item a living object of recognition, tribute, inspiration, and power in a less formal sense. Items long known by a specific name need not be named ritually, just as items possessing natural or legendary properties rendering them suitable to a specific use need not be consecrated. 

Although it is true that a transition or funerary ritual usually should, because of it's importance, be placed under the more elaborate format of Grandis Propositii, offered here is a much shorter Ritualis Transiti.

Since the rite may have to be performed in a public cemetery or, when there are ashes from cremation, aboard a ship or in some other not very private place, one in mourning may prefer a very brief ritual which can be completed before any busy onlookers or "concerned" elements have time to impinge.

Regardless of which ritual is used, it is advisable that the magician consecrate the remains as a talisman to his service. In this one very practical sense, Transiti is also a variation of Ritualis Consecrati.

The next two rituals were written originally as parts of Grandis Propositii. They are rarely used in any other context, but could be if the practitioner desires. 

Ritualis Salutionis is an abbreviated version of the Preliminary Invocation Ritual from Crowley's edition of "The Goetia" here adapted as a salutation to God, as the Totality of All (1). The practitioner will find that if read forcefully, the power of this salutation has been concentrated by compactness.

Ritualis Convocatii is a balanced and effective calling forth of Cosmic Forces and is really the backbone of Grandis Propositii. The heart of any ritual is of course, the part that the magician writes and acts out, especially later, outside of the context of ritual. Convocatii embodies the same principle of balance found in The Three Scrolls. It is likewise preceded by a page comparing the categories of attributions.

Ritualis Grandis Propositii should only be used for matters of the utmost importance. It is recommended that such be confined to conjurations associated with overwhelming lust(2) , ceremonies of marriage or divorce, and to the charging and consecration of major talismans of a universal nature.

Works of compassion or justice are best dealt with outside of the formal procedures of magick. Important works of any nature, magickal or otherwise, should always be contemplated dispassionately and planned carefully well in advance.

Immediately following Ritualis Grandis Initiatii is Liber Historiae Occasi, a chart which chronicles certain events, some probably mythical, most verifiable, and all of special interest to initiates and seekers of further knowledge.

 

 

Eric F. Magnuson

 

11:19 PM,  July 14,  1983

 

Ravenhurst 

Royalston, Massachusetts 

 

 

______

 

 

 

An Important Additional Note 

 

In Evolutionary Dualism, the altar is positioned against the north wall of the chamber. The practitioner initiates cardinal procedures in the North, turns deosil in these, and addresses most other operations to the South. This arrangement gives a very symmetrical stance relative to the entire sweep of the heavens by both Sun and Moon. It gives a good command of the chamber and of all dominions to the South. It also puts the impassable frozen domain of the North and the Pentacle at one's back.

Herein the practitioner will find an Old Norse symbol utilized as a universal inspiration. The World Tree is a representation of steadfastness and eternal life through unimpeded evolution and has it's counterpart in many other cultures. In Evolutionary Dualism it is appropriate to use this representation on the North wall as the Pentacle. As a part of magickal growth, however it is traditional for the aspirant to create his own Pentacle. The importance of this cannot be exaggerated. There is, of course, nothing to prohibit the incorporation of The World Tree into the individual design, or vice versa.

Another symbol refereed to herein is the Ten Rayed Star. This is a very pure representation of Evolutionary Dualism. It is the two Pentagrams interlaced. It has it's own planetary and Zodiacal attributions. Clockwise from the uppermost point the planets are represented at each point thusly: Sun, Saturn, Venus, Neptune, Mercury, Moon, Jupiter, Mars, Uranus, Pluto. Understanding this glyph can be achieved from the study of Scroll E and is a good preliminary exercise to creating one's own Pentacle.

 

 

 

E. F. M. 

 

2:30 PM,  January 11, 1993

 

Elfinhaus 

Easton, New Hampshire

 

 

_______

 


 General Information on Magick

 

1. The word "occult" means "hidden." There can be occult or arcane knowledge pertaining to anything about which the average person is generally ignorant. A secondary meaning, but much more common, is to describe phenomena commonly associated with the so called "supernatural." There is no such thing as the supernatural. This is a silly and self contradictory term.

2. In the universe there are three kinds of natural phenomena: those known to profane science and therefore to the populace at large, those known to wizards and adepts, and those known to no man.

3. Spirituality is positive only when it uplifts, not when it retards or enslaves. The fanatical or bigoted religioner lives in credulous superstitious impotence and makes slavish obeisance to things which clearly do not exist. The magician of light, with the power conferred by truth, works with elemental forces often couched in that obscure archetypal symbolism which would make the uninitiated observer attribute an even greater credulity and superstition to the magician himself.

4. Those who must make obeisance to things which do not exist are often terribly resentful of those who are not similarly afflicted, and are also to that extent, "insane". In Medieval times the use of obscure symbolism in magick was a product of necessity, not only as a way of keeping power out of the hands of the profane, but to avoid being murdered by insane religioners.

5. Black books, or grimoires, in the Middle Ages were a cookbook method to obtain that which would more apathetically be sought through prayer. They were frequently used by popes, but were forbidden as evil because they were seen as eliminating the need for a clerical middleman between the user and God. In some instances they were regarded as dangerous. Today of course, there is even violent stuff in some of them (3).

6. There is one goal for the true magician ~ total and absolute mastery of the universe. While such will not be immediately achieved, one who works diligently will accomplish far more than otherwise. The magician, in this instance, should first concern himself with the microcosm, that recapitulation of the macrocosm  within.

7. A good ritual, properly performed, can be a milestone in one's life and will glitter like a constellation of bright stars in one's memory.

8. The subconscious of the wizard king is the commander of all his legions. The king must advise this captain wisely because the king himself becomes marshaled among the ranks. Remember - Whatever thou believest, so will it be unto thee.

9. Evil entities on any plane, without producing evil side effects, can be utilized for good purposes only by the most advanced of adepts.

10. Speak not upon profound matters in the presence of profane individuals. Objects also of an arcane nature should be kept from the sight of the uninitiated or profane. People of little seriousness will seldom ask questions, frequently will have their "own ideas" about what they see, will make value judgments, form conclusions, and often repeat these conclusions as though they were facts.

11. The citadels of human rottenness are often priceless architectural treasures which will be ritually cleansed and consecrated to higher purposes at some point in the future. Take heart!

 

_____

 

On the Purging of the West (4)

 

"Beware the cowardly slaves of false and unnatural prophets. Cast them out and shun them, for they are the shamefast servants of vileness."

"Eventually it will be proclaimed throughout the land that these false ones are false, and wherever they shalt walk they shalt walk ashamed, and in that time it will be clearly seen that they have been terribly, terribly swollen, nay, bloated, with the wretched false importancy of the lower self, and that their words have been merely the vile banal trumpetings therefrom." Those of Nordic ancestry see the following:

 

 Ritual für den Tod

 

 ______

 

 

 

Chart of Ritual Procedures 

 

N    10    OYN

 

 

 

March 5, 1983

 

Ravenhurst

 

____
 


 Preliminaries

 

1. Write Ritual. Clean Chambre. Leave Chambre.

2. Undress, Exercise, Breath Deeply. Enter Chambre.

3. Place Magickal Items.

4. Light Incense and Candles. Leave Chambre.

5. Put on Amulet and Robe. Enter Chambre.

 

 

Chart of Ritual Procedures

 

Ritual

Anu

Primae Lucis

Lunae et

Sabbatorum

Consecrati

Transiti(5)

Grandis

Propisiti

Divination

Steps

1

3

5

5

5

11

1

Purpose

Salutation

Inspiration

Adoration

Consecration

Tribute

Purpose

Context

Time

Anytime

Morning

FM Eve

Sab Morn

Solar Noon

Anytime

Context

See Key

Items

X

X

X

X

X

See Key

X

Incense

X

X

Seasonal

Context

Context

See Key

Context

Candles

X

X

All

All

All

All

See Key

Amulet

X

X

Personal

World Tree

Personal

World Tree

Personal

Dress

Skyclad

Skyclad

Skyclad

Robe

Robe

Robe

Skyclad

Implement

X

Athame

Athame

Athame

Athame

See Key

X

Sephiroth

X

Context

4 6

6+9 9

4 6

See Key

X

Bell

X

X

Horn

Yes

Yes

Yes

X

Ritual

Anu

Primae Lucis

Lunae et

Sabbatorum

Consecrati

Transiti

Grandis

Propisiti

Divination

 

 Key

 

Time:  Divination- Waxing Moon.  Tarot- Midnight.  Initiation- Solar Noon.  Lust- Anytime.

Items:  Lust -Venus.  See "Liber Lapidorum" for Stones.

Incense:  Initiation: Rose.

Candles: Tarot- Single White. "All" in Evolutionary Dualism means B+W (L+R)- Altar.

Blue- North (Icecandle).  Red- South (Firecandle).  Purple- General Illumination.

Implement:  Lust- Wand. Field Athame can be used for any outdoor cemeony.

Sephiroth:  Lust- 5+7+9.  Initiation-  6.  Consecration 6+9.


Footnotes:
 
1. Repeat from Intro - The name Baphomet in used here in the sense of Eliphas Levi's famous drawing of the ancient Pan-like fertility goat surrounded by other symbols, together representing in a lusty fashion, the Totality of All, or God. The priapic or orgiastic overtones render this imagery most appropriate for young, horny people. This imagery is of course, highly suitable for outdoor use. If preferred, one can substitute from their own heritage any name or names which address the important aspect here.
 
2. Preferably with the desired individual present as a co-participant.
 
3. "Bile of Traitor, Vile Userer's Lung, Cruel Husband's Cullions, Shrill Wife's Tongue.
       At Dark of Moon, Oathbreaker's Dung, beat out with Sticks, before he's hung."
                                                ~ Grimoire of the Sun Warrior
 
4. Quotations are from Elof II.
 
5. If ritual is performed in public: inscense, candles, amulet, robe, athame, bell could be dispensed with.