katz - zodiacal rituals

THE ZODIACAL RITUALS

PRESENTED BY MARCUS KATZ M.A. (Western Esotericism)

From the original private lodge manuscripts of the Illuminated Congregation of Melchizedek circa. 1990

www.farawaycentre.com

Marcus Katz (2008) 2 www.farawaycentre.com

DEDICATIONS & ACKNOWLEDGEMENTS

This published version of the Zodiacal Rituals is dedicated to the Magicians who have partaken in these rites and assisted in the development of these ceremonies over almost twenty years.

Beaurepaire Nexus and the European Maat Network Performed at Hyacinthine Pillars Lodge 1990 onwards The Illuminated Congregation of Melchizedek Performed at Middle Pillar Lodge and Heliopolis Lodge 1997-1999 The Order of Everlasting Day Performed at Templum 1999 The Far Away Centre Performed at the Far Away Centre 2008-onwards And many Others (2000-present)

Cover Art: Swirl2 by Brina Katz. Author Photograph: Alice Smeets.


Authors Note This sequence of rituals was first devised by two magickal Adepts, Frater F.P. and Daleth, in 1990 and has been dynamically altered on an ongoing basis, to suit the practicalities of venue and participants as well as magical changes to the structure of the rituals as their performance and effects were reviewed over many years. They were developed to teach the experiential fundamentals of ritual and the basics of correspondences between Tarot, Astrology, Hebrew Letters and the Tree of Life. They were also written to include elements of Golden Dawn ritual and structure, Ancient Egyptian Magick, Divination, Thelema, and Western Esoteric practices. The aim was to use these rituals as introductions to many aspects of occultism, in following discussions by the celebrants and off-shoot workings. For many years these remained for private usage only although invited guests were present at many rituals, including those from backgrounds as diverse as Runic Lore, Maat Magick, Witchcraft, Thelemic Orders and Chaos Magick. A number of versions exist for each ritual and those presented herein are not definitive. I would encourage you to use or modify these rituals under supervision although this is not entirely essential as the rites are carefully constructed for safe usage by beginners. I would also suggest that you amend them in any significant way only if you appreciate at least four levels of their design, construction, process and action. This author can take no responsibility for any changes to your life that may follow your performance of these rituals. It is one of the implicit teachings of this sequence of rituals that all responsibility for your life is yours. Marcus Katz http://www.farawaycentre.com Cognitatione sui secumque colloquio firmitatem petere.


About the Author

In 2007, Marcus Katz became the first student in the world to complete a Masters Degree in Western esotericism at the prestigious University of Exeter. He has been immersed in the practical and academic study of esotericism for over thirty years, and now teaches Witchcraft, Ritual, Kabbalah, Tarot and Alchemy at the Far Away Centre in the beautiful Lake District of England. His professional approach to the subject is strengthened by his M.B.A.

Marcus is currently engaged in PhD Research into the teachings of Western esoteric orders of the late 18th century. His work and research takes him around the world; he has traveled across Egypt several times, performing rituals, taught Inner Guide Meditations and Kabbalah in Switzerland, and worked extensively in the US and Asia-Pacific. Marcus is a member of SHAC, the Society for the History of Alchemy and Chemistry, and ESSWE, the European Society for the Study of Western Esotericism. He is the founder of Tarot Professionals and a member of the American Tarot Association, the Association of Tarot Studies and the Tarot Guild of Australia. As a licensed NLP trainer and Hypnotherapist, he is interested in providing different and effective learning experiences for his students and clients, and often produces innovative methods, such as his Tarot in Ten Minutes, or in his Alchemy course, the Coagula Cocktail! His Kabbalah course is available through the popular Magicka School, in addition to a mentored option on his own website. He also offers a unique apprenticeship scheme which covers the entire initiatory work of Magick for selected personal students. If you want to learn real Magick, beyond Harry Potter and the secret beyond the Secret, a real apprenticeship course awaits you now. To contact Marcus and for course details: http://www.farawaycentre.com This present workbook of Zodiacal Rituals is available (in parts) as a download through Magicka School, http://www.magickaschool.com and as a full paperback book through http://www.lulu.com. Students are recommended to purchase the paperback for ease of performance and reference.


The Circle announces the Nature of the Great Work A. Crowley, Magick, Pg. 49


Contents Introduction

Rituals Tools Key Stages Zodiacal Rites Phases

Sigils in Theory and Practice The Nature and Purpose of the Zodiacal Rituals The Annual Cycle How to use the Rituals The Will Sheet The Asana Attitude to the Ritual Cycle The Ritual Cycle Zodiacal Correspondences to the Tree of Life Names and Meanings of the Sephiroth The Zodiacal Rituals in Action a real life story The Structure of the Rituals

Purification Consecration

Writing Alternative Invocations and Incantations Invocation of the Zodiacal Forces Invocation of the Planetary Forces [Ed. For Rituals not given here] Adapting the Rituals for Individual Working Images of the Egyptian Gods and Goddesses

The 12 Rituals Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces

Appendices 1. On the Temple and its Furnishings 2. The Lesser Banishing Ritual of the Pentagram Practice Visualisations Additional Notes & Notes on the Hebrew 3. Keywords for the Zodiacal Progression 4. Table of Correspondences 5. Incense Making 6. Summary of the Zodiacal Signs and Ritual Components

Index Bibliography Notes


INTRODUCTION The Zodiacal Rituals is a Workbook of Twelve Integrated Rites for group or individual usage based on the Magical Principles of Astrology, Tarot, Kabbalah and Ceremonial Magic. The book contains twelve rites of ceremonial magic designed to be performed over a year or over any chosen event during one's life. They are constructed to focus attention on particular stages in the event or project, based on the Kabbalistic rules governing any creative act. These rules can be found in the systems and symbology of Astrology, Tarot and Kabbalah, and demonstrated in ceremonial actions. Although presented here in much their original format as group workings, they are easily adaptable to individual workings and a brief guide has been given against each ritual for solitary re-working.


Ritual The practice of Ritual is a poorly appreciated part of our heritage. Ritual survives in our daily lives, but has become unconscious; our daily ritual of going to work, or the ritual of preparing a cricket pitch for play; a Punch and Judy show, the weekly rituals of the Lottery; and so on. Magical Ritual aims to perform a ritual as a dynamic, active, conscious event, to focus our intention and channel all available energies towards a specific goal. Each element of a ritual represents a part of the process we are acting out within a defined area, the temple. As such, each prop, movement and word becomes symbolic of the project we have chosen to magically empower by the ritual, be it a new job, a change of house, or a work of art. The Ritual Tools The ritual tools also embody specific aspects of the environment around the magical worker, both the psychological and the physical universe. Although the tools have a variety of roles dependent on the rite, they can be basically seen as: The Temple the world around you. The Circle your own sphere of influence. The Altar the basis of your work in the world, the fixed point. The Wand your Will, or Energy. The Cup your Understanding of the situation. The Sword your Reason and Mind. The Pentacle/Table the Material with which you work. Thus, when one drinks water from a cup and then walks towards the table, we are in effect saying, I understand the situation I am in and now I know which things I need to work with in order to change the situation. By taking the Wand from the Table you further make known that you are to devote your energy and direction to making that change. All that is activated by a simple series of actions! Your location in the Temple during the ritual is also of significance, as the Temple floor is invisibly designed to represent the plan of the Tree of Life, and the Zodiacal Symbol which is being worked. In some rituals, the symbol of the sign is actually drawn out on the floor of the Temple as a guide to movement throughout the ritual. It is obviously important not to change any one part of a ritual without considering its relationship to a number of levels and systems into which it has been placed. The design of a ritual is a magical act in itself, and although there may be inharmonious elements left in the rituals due to attempting to weave diverse stands together, we have tried to minimise them!


The Key Ritual Stages The ritual stages of purification, consecration, banishing and invocation serve to achieve the following ends, which are explained in further detail later: Purification Removes all elements in the environment antagonistic to your aims. Consecration Dedicates the remaining elements to the task in hand. Banishing Prepares yourself and defines the area in which you are working. Invocation Calls the forces and energies appropriate to the project at that point.

In this particular sequence of rituals, there are usually two invocations, one of the zodiacal level of force applying to the ritual, and another of a divine force, represented by an Ancient Egyptian god-form (a Neter). There are also additional invocations to other gods and goddesses if appropriate, and subtle invocations are made during the lesser banishing ritual.

Even the pronunciation of Hebrew letters may be considered an invocation, as they are also letters, meanings, numbers, shapes and powers.

These invocations provide a layered and graduated ladder through which the ritual activity is empowered. They have been carefully constructed to ensure a good conductor of forces and reduce the likelihood of what the occultist Kenneth Grant calls Tangential Tantrums! Whilst calling upon the highest names of the divine, we also provide a balanced matrix of energies to receive this influence.


The Zodiacal Rituals Despite the name - which arises from the timing during the course of the first year's performance - the central purpose of the rituals is to portray significant features of the Tarot Major Arcana corresponding to the Zodiac, and their usefulness as a sequence detailing how to plan and implement a course of action. Naturally, the performance of the Rituals in addition to the planning and implementation would be a bonus in producing the final outcome. They are designed as a supplement and occult enhancement to one's everyday activities, and as a means of focussing and fusing the "Magical" with the "Mundane" and should not be used as a substitute for the need to work toward one's goals in ordinary ways; disparity between the two will lead to unutilised (and therefore wasted) energy; antagonism between them could lead to undesirable effects. However, by plugging into Universe, powerful results may be obtained, promoting strange opportunities and sudden synchronicities. The rituals can provide power and impetus for one's mundane or magical work; like any power source, they should be used with appropriate caution. If you are going to plug yourself into Universe you need to ensure you are both grounded and have a conductor. They need not be performed as a series, but individual ones may prove useful under certain circumstances- the Aries Rite immediately prior to the commencement of a plan of action, the Taurus Rite when consulting an oracle, or seeking more information about an unclear situation, etc. The form in which they appear here is designed for group working (and have been used successfully in groups over many years), but they are easily modified for personal use.


Illus. Albrecht Drer, De scientia motus orbis (Latin version with engraving, 1504)


The Phases of Ritual As outlined earlier, the rituals can be divided into five phases: 1. Preparation - itself divided into Opening, Purification and Consecration of the temple and the Banishing of unwanted influences. 2. Invocation of the appropriate Zodiacal Forces and Egyptian Gods and Goddesses. 3. A central performance or activity of the Ritual, appropriate to the forces invoked and the intent of the Rite. 4. An opportunity for consecration of particular objects, etc., appropriate to the current stage of development of one's personal work.

This consecration can be performed by simply calling on the forces present at that central point of the ritual to consecrate your object, sigil, etc., whilst maintaining a clear visualisation of the zodiacal symbol of the rite. As you progress through the cycle, whether over a year, less or more, the items you will bring may differ as your project develops. Thus, you may consecrate the draft plans for a website at the first ritual of Aries, but be consecrating actual advertising leaflets by the Leo ritual! The following section provides means of creating a Sigil prior to a Zodiacal Ritual which can then be consecrated within the ritual.

5. Closing - divided into Purification and Consecration, Banishing and Declaration of Closure.


Sigils in Theory and Practice Introduction This section examines the use of sigils for causing changes in the individual and their environment, according to their will. The approach of chaos magick is taken, where experiment and results are encouraged over beliefs about the mechanism by which the change is effected. Theory The word sigil is derived from the Latin, signum, a sign, and is also the root of sigillum, a seal. It is part of our common English words signature, sign and signal. Its meaning can be seen in three ways;

A thing by which something is made known or represented Anything visible that indicates the existence or approach of something

else Evidence of confirming, authorising (or shutting and securing)

something Sigils are commonplace. In mundane terms, we use our name as a representation of ourselves, we use a signature as authorisation, and we see traffic lights or signals as evidence that a train is coming! A sigil is hence a visible symbol, representing something else. In esoteric terms, we have the signs of the Zodiac as representing abstract qualities given to each sign. For example, the sign of Libra represents qualities of balance, harmony, justice, and so forth. Magical literature is littered with seals, symbols and sigils used for various purposes. These are often drawn on talismans, staves, wands, pantacles, or inscribed on robes during ritual. They can also be drawn on the ground to act as magical circles of protection. However, a sigil has a far more specific use to the practical magician, and this is as a tool to effect changes in accordance with will. Working Definition The esoteric artist, Austin Osman Spare (1888-1956) defined sigils as the means of guiding and uniting the partially free belief. By partially free belief he meant anything desired that was not yet an obsession. This reminds us of Aleister Crowleys injunction to work without lust of result. That is to say, if the change you require to take place is bigger than you, and you are not in control of it, then you are unlikely to succeed in bringing it about. Fanatical love or revenge spells rarely work if the person is consumed by the desire.

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It is far easier to bring change through already available channels in small ways than it is to change the entire universe to suit you! It is easier to work for promotion if you are already in a job; if you cast a luck sigil, start playing games of chance; and if you do decide on a love sigil, get out of the house more! Working Models There are many ways of describing or explaining exactly how a sigil or any magick works. These are fairly irrelevant to the chance of the spell working. You do not have to believe anything to perform the activities of sigil magick. Here are a few of the general beliefs that can be adopted : Higher Powers When you cast a sigil you are calling upon unseen beings who can interact with the visible universe and bring about the changes you require. These beings have certain characteristics that you must know to work with them. Magical The universe is connected by occult links, which can be mapped by correspondences. Thus, by burning a red candle one can cause anger on the part of another person without there being a visible connecting agent. Unconscious Our unconscious mind is tied to the rest of our species. By focusing on the desired aim we alert the racial mind to our need and it responds accordingly, usually through the actions of others. Morphic Field An invisible field is generated or forms our species and that of other species, By casting a sigil we link to this field and cause resonant changes in our environment. Retro-Temporal Engineering Time does not work in a linear fashion as we perceive it. All events have and are happening at the same moment. By casting a sigil we place ourselves in the universe where the desired event is taking place, even if this means that events in the apparent past must have happened to make the future event transpire. The sigil affects both apparent past and future. Practice The creation of a sigil has two phases; construction and casting. In the first part, the sigil is planned, designed and created as a physical item (although it can be created as a visualised sigil with the same process), and in the second part, it is empowered to make it live.


Construction Phase Begin by stating your aim in one sentence. If it is more complex, simplify it. As in business, if you cannot state what you are aiming for in a single sentence, you are making too much of a hard job of it. Start the sentence with My aim is or My will is For example: My will is to meet someone who can advise me about my health problem. Another useful rule is that You have to know it when you see it. That is to say, avoid vague statements such as My will is to be happy when my parents visit. You must be able to recognize immediately the result which has been aimed for. In such a case, you might wish to redefine your aim as My will is to be able to stop drinking alcohol whilst my parents visit. Which will be far more easier to judge either you are or you arent. We can construct the sigil from a number of symbolic systems. In rune-lore, this is known as loading. The basic rule is that all elements of the sigil must be harmonious to both the aim in mind and each other. Do not overload your design with the symbols of three hundred traditions! The final result should feel right to you, whether it is artistically pleasing or not. Use components from:

Art Alphabets Correspondence Spoken Language (mantra) (In rune-lore known as Galdyr) Gestures (mudras) Numerology

For example, you could take the 1st, 20th and 40th letter from the sentence and turn it into a design, starting with the letters: M N T


Drawn into a sigil form might look like this: You could further stylise the design, adding other components to it. You could perhaps paint it on a certain type of wood suited to healing, in a healthy golden colour. The next stage is to devise a mantra to repeat in order to charge the sigil, which will be covered later.

This mantra can be derived from your basic sentence, but must not remind you of your aim. The trick is to bypass your conscious mind which can cloud the will by creating imaginary views of success which then limit the nature by which the spell can actually work. Thus, our health advisor spell could have a mantra created for it like so : Choose relevant key words : -health-advice-meet- Reversing the words gives us : teemecivdahtlaeh Which could be pronounced as a mantra : TEEM EKI VAD LAAH Casting Phase There are a number of methods by which a sigil or any other spellform can be cast. Strangely enough, these boil down to variations of sex, drugs and rock n roll! The common element to these methods, as with ritual, is a repetitive nature, and the all-consuming manner by which their success takes over the conscious mind. In a sense, they all tend to unity. As we saw in our models of magick, if Unity is the natural state of the universe, methods by which we achieve recognition of that unity are likely to be closer to the mechanics of the universe so that we can cause change. Sex The use of sex to charge the ritual can be done alone or with partner(s) depending on your resources and preferences! The point of orgasm is often used as the charging moment, but prolonged sexual activity without orgasm can lead to a trance-like state which also can be used. Drugs Mind-altering chemicals such as coffee can be used, but as with all techniques mentioned here, seek advice if you use anything whose effects are unknown to you. Rock n Roll The use of drums, white noise or repetitive synth-like sounds can lead to the required state in which to cast a sigil. Clapping also generates a rhythm and there are many tapes and CDs which contain suitable music. Ensure that it is fairly distinct music rather than merely background music.


Ritual The example which follows ensures that the point at which the sigil should be cast is easily recognised, whereas the methods above require some fine-tuning, experiment and experience to get just right. The advantage of ritual is that it formats such methods into easily accessible techniques. Sigil Ritual Required : Paper, Marker Pen, one large candle, one small candle per participant. Time Required : 10-15 minutes. Sigil : Design the sigil on the paper according to the methods described above. Dont be too worried if it doesnt look right as long as it feels right it will be fine. If you have to redraw it more than three times, abort the ritual and try it again another day when your mind is clearer. Mantra : Derive a suitable mantra as described above. This should be fairly comfortable to say and have a basic rhythmic pattern. Exchange : If you are working with others, exchange your sigils. This assists the process by which you become disassociated with the aim. If you are doing it for someone else, you have less attachment to the desired result. Repetition : Light the candles and arrange them in a circle around the larger candle, or in front if you are working solitary. Ensure that you can see your sigil and mantra. Start to chant out your mantra as clearly and loudly as you can. After a few moments, began to increase the speed of your repetition, breathing faster as you do so. Clapping : As you increase the speed of the chant, begin to clap, slowly at first, then as fast as the chant, and then increase the speed of both until you have an almost continuous nonsensical sound. Release : When you reach the point where you feel as if you cannot speed the chant up, clap loudly once and blow out your candle(s). Visualise the sigil being engulfed by the flame of the candle and vanishing as you extinguish it. Disposal : Dispose of the sigil by burning or simply throw it away, as it is merely a focus and not a consecrated object (unless consecrated in a Zodiacal Ritual, as here suggested then you should keep the sigil until the end of the cycle and put it in the Pisces box on completion). Record the ritual in your diary or magical journal and record the results when they take place. Review the ritual and the results after a month to make any further observations that were not apparent at the time.


Conclusion As an example of results magick, when this sigil talk was first given to a group and the above ritual carried out, one participant stated It is my will to receive a gift from someone within the week. The very next day they received a surprise free gift certificate from Amazon on-line bookstore in the UK for 5, and an electronic equivalent from Amazon in the USA for $10. This was used to buy a book and a CD for the next set of talks!


The Nature and Purpose of the Zodiac Rituals The nature of this cycle of Ritual is not meant to be interpreted as a strictly Zodiacal interpretation of the Signs, but rather an exploration of the Symbolism of the Path of the Kabbalistic Tree of Life to which the Sign is attributed. They are, therefore, an excellent method of coming to understand the nature of the Paths on the Tree of Life. They are named after the Signs because the performance of them as a complete cycle fits well with the progress of the year, and enables the celebrant to plot a course that will lead to solid achievement in chosen areas during the period. It is also possible to use a solo version of the Rituals individually prior to undertaking an activity associated with it; Taurus before a divination, for example. Intending celebrants are warned that these rituals are not toys. They are carefully balanced to maximise harmonious change and growth in understanding, without enormous amounts of superfluous and possibly disruptive 'energy'. These points should be particularly noted.

Do not change the structure or content unless you know what you are doing. Do not call up anything you can't put down; make sure you know clearly the purpose for which you are performing the Ritual; if you don't, anything - including (but not limited to) nothing at all - might happen. Make sure you understand the implications of the Ritual; for example, the Libra Ritual is designed to promote Equilibrium, something you can't have while you are being propped up by 'external' things. If, for example, you are in a psychologically dependent relationship, the ritual may kick that prop out from underneath you.


The Annual Cycle - How to Use the Rituals The Preparation. The ideal position to be in before embarking on the cycle is to have clear ideas of the following:

your life purpose and a rough map of how it will develop your plans for the next few years a precise, ambitious, but theoretically attainable plan for the period

all of which fit together neatly, without contradiction. Few of us are as fortunate as this, and it doesn't mean that you shouldn't do the Rituals. In fact, the above is the outcome of their regular performance; if you don't have all these now, you will progressively discover them through regular performance of the Rituals. What is important is to get as clear a picture of these as you can, so that you don't charge off down a road over the next twelve months that will take you further from where you want to be in five years. You may like to use the following Thelema (Will) Sheet to develop this life purpose, which is taken from the NLP (Neuro-Linguistic Programming) concept of a Positive Outcome Frame. Fill out each text box as much as you can, with notes, jottings, even sketches and drawings.


Thelema (Will) Sheet

The aim of this section is to ensure that you are framing your desire(s) to change in the most successful way!

Firstly, what do you really, really want? Be as free as you need in considering this question, and if you find you want a lot of things, then write them all down on separate sheets!

It doesnt matter at this stage if you dont know what you want more, or which outcome you want sooner, just write them all down one desire per copy of these sheets.

This is not a wish list or a plea to the universe it is a statement of your current goals, aspirations and Will to action. You will probably change many of them as you progress, but having your Will stated in the positive is an important step in a magical life.

Also, do not obsess about the aim. The Secret or Cosmic Ordering systems are fundamentally flawed in that firstly, their developers became wealthy, famous and successful by writing self-help books, not by practicing these ideas in some other area of life. Secondly, esoteric principles developed over many hundreds of years have stressed that it is most effective to work without lust of result. That is to say, you perform the ritual, charge the sigil, make the offering, or whatever magical act you are engaged in, then you leave it alone. As Shakespeare himself noted, Peace, the Charms wound up (Macbeth I:III).

Begin by ask this question what do I want - in the context you are considering. State what you want in positive terms, i.e. what do you want, and what do you want it to do? Where do you want it? When do you want it? E.g. 'I want to be, do or have X'. If the answer forms as 'I do not want...' then ask, 'What do I want instead of ...'.

I also recommend the self-help books, What To Do when you dont know What To Do (Neil Eskelin) and Feel the Fear and Do It Anyway (Susan Jeffers) if you feel entirely stuck whilst creating positive goals.


What I want

BRIEF VERSION

LONGER DESCRIPTION


Is it achievable?

Is it possible for a human being to achieve the outcome? If it has been done by someone, then in theory it can be done by you, too. If you are the first, find out if it is possible. Tick the box when you know it is achievable.

Yes, it is likely to be achievable Heres why it is achievable:

What will I accept as evidence that I have achieved my outcome?

What evidence will you accept that lets you know when you have the outcome? Ensure that your evidence criteria are described in sensory based terms i.e. that which you can see, hear and/or touch that proves to you and/or others that you have done what you set out to do.

I will know it when it happens: How specifically will I know? What will I look like, what will others be doing what will I see, hear, feel?


Is achieving this outcome within my control?

Is it under your control, i.e. can you, personally do, authorise or arrange it? Anything outside your control is not 'well formed'. Instructing your solicitor is within your control. So is buying in expertise. Asking your employer for time off is not. The time off will only become well-formed if it is granted.

This outcome is within my control: If not, what further steps do you have to take to make it under your control?

Are the costs and consequences of obtaining this outcome acceptable?

Ensure that the outcome is worth the time, outlay and effort involved in achieving it, and that impact on third parties or the environment is accounted for. Think about the time in terms of other goals; are you sure you want to commit time to this goal if others will have to be set aside?

The effort is acceptable: What costs, resources, time, energy, will be invested into achieving this outcome?


Do I have all the resources I need to achieve my outcome?

Do you have or can you obtain all the resources, both tangible and intangible that you need to achieve your outcome? Resources include knowledge, beliefs, objects, premises, people, money, and time.

The effort is acceptable: What attitude do I need to achieve this outcome? What words describe how I will approach this achievement with a positive mind (i.e. strong, determined, flexible, smart, loving, etc)?

If I could have it now, would I take it?

Are all costs and consequences of achieving your outcome, including the time involved, acceptable to you and anyone else affected by it? This is known as ecology. Consider the costs, consequences, environmental and impact on others of having the outcome. You may be surprised when you think about it that your achievement of this goal may require others to change also are you willing to get what you seek?

Yes, I would accept this change and accomplishment right now: What might change around you when you have achieved this goal?


There are some other questions that may have meaning to you and are worth considering if you want to deeply power this goal with everything that you are.

What are the advantages of making this change?

What are the disadvantages of making this change?

What will achieving this lose you?


Values

It is important also to consider which values and beliefs are coming into play to drive you towards a goal (or away from something you want to change).

What's important to you about getting this?

What is the benefit of this outcome?

Finally, and most importantly now,

What is the first action you must take to achieve this outcome?


If you have any further ideas, realisations or notes that came to mind whilst completing this sheet, please draw, sketch or note them here:


The Asana (attitude in relation to the Cycle) Write your Will Sheets down somewhere where you will see them regularly, especially in the run-up to a Ritual. Check them regularly to see that they are still valid, that progress is being made, and that you haven't turned off the highway onto a side road. Retain a positive attitude to each step of the process. With all, but especially Pisces, it is all too easy to lock yourself, your Will, and energy into what you don't like about the present, rather than what you want the future to be. To use Pisces as an example, everyone is carrying some sort of baggage they know they would be better off without; it is crucial to remember that, whatever you think about it now, you picked it up because it was needed to get you through some difficulty in the past. The negative feeling you have about it now is only like an alarm bell warning you that something has changed. Once you've determined why the bell is ringing, switch the alarm off and solve the problem - don't sit around hating the 'noise'. Focus on where you have to go next, not where you've been before. If you always do what youve always done, youll always get what youve always got.


The Cycle

Sign Tarot Key Function in the Cycle Aries Emperor Focusing of Will to accomplish the goals

set. Taurus Hierophant Oracle Consultation - how to follow the

Way' and achieve your Objectives. Gemini Lovers Symbolically enacting the impact of

above on Intuition. Cancer Chariot Embarking on the Journey with above

preparations complete. Leo Strength Establishment of Strength to carry us

through to end. Virgo Hermit Sowing the Seeds of Growth. Libra Justice Establishing Equilibrium - preparing for

change developing. Scorpio Death Embracing the Transformation. Sagittarius Temperance Uniting all of the above in non-

attachment. Capricorn Devil Celebration of the Work and progress

achieved. Aquarius Star Setting our sights on the future. Pisces Moon Clearing away the things no longer

needed.


The Zodiacal Correspondences on the Tree of Life

The Twelve signs of the Zodiac correspond to the twelve single letters of the Hebrew alphabet (see appendix four) and as such to their respective paths on the Tree of Life as illustrated above. The structure of many of the zodiacal rituals represent the activity and processes of the relevant path and its relationship between the two Sephirah it connects. Thus, the Pisces ritual represents the activity between Netzach (the 7th Sephirah) and Malkuth (the 10th Sephirah). As a group of meanings of Netzach are about the ideas of eternity and Malkuth is Kingdom, the ritual itself incorporates these ideas by a ritual circle movement in the temple. This actualises or reifies the concept of the eternal kingdom or the constant circle. The same concept is depicted by the corresponding Tarot card, the Moon. All of the rituals are designed to illustrate key concepts of the Tree of Life in addition to the powers of the letters, numbers, tarot and astrological signs.


The Names and Meaning of the Sephiroth on the Tree of Life Sephirah Hebrew Translations 1. Kether

KThR Crown, diadem, to surround, beseige, wait, encompass

2. Chockmah

ChKMH Wisdom, experience, knowledge, intelligence, insight, judgement, science, midwife

3. Binah

BYNH Understanding, insight, prudence, reason, discernment

4. Chesed

ChSD Mercy, grace, piety, beauty, good-will, favour, benefit, love, kindness, charity, righteousness, benevolence, to do good

5. Geburah

GBVRH Strength, power, force, valour, courage, victory, might, God, hero

6. Tiphareth

ThPhARTh Beauty, splendour, magnificance, ornament, honour, glory, boast

7. Netzach

NTzCh Victory, splendour, glory, truth, power, firmness, confidence, eminence. Duration, perpetuity, eternity, lasting, enduring. To excel, be superior, strength, blood, to be chief. Music-master, precentor, to sparkle, shine, win.

8. Hod

HVD Glory, splendour, majesty, renown, ornament, beauty

9. Yesod

YSVD Foundation, base, ground, principle, compilation

10. Malkuth

MLKVTh Kingdom, dominion, realm, reign

The Non-Sephirah Daath Da'ath DA'aTh Knowledge, insight, wisdom, understanding


The Zodiacal Rituals in Action The Zodiacal Rituals present a pattern of ideas which can be observed in the world around us and used when performing any activity. They form a sequence of actions which follow naturally from each other, and represent the basic elements of creativity.

Many of the rituals inter-link with each other in very subtle ways some even more subtle than their designers realised! The use of the Gods and Goddesses has a high significance and where choice is made in a ritual, it is important to get some background to make the choice appropriate to your goals. Here is an example of the sequence seen in the setting up a small business, based on real events; the person involved took part in a full cycle of rituals with four other people, and their experiences all meshed with the sequence. Julies, however, was the most obvious because: Julie had a single project Julies life was ready for the project, even though it was already known to

be ambitious and hard work The project tied in with other areas of her life (i.e. interests, friends,

location) The project already had a background It was possible to realistically progress the project over one year The aims of the project were measurable (i.e. income, number of clients,

etc.) Julie wanted to start a health consultancy service. She was already doing a business course, and had lots of ideas about how she could go about it. Her friends had all offered ideas, and she was very keen. She didnt quite know where to start, though. Heres how it progressed through the Zodiacal cycle.


E Aries With the first fires of Aries, the business idea is brainstormed. Without experience, there is a limitless energy full of possibility. Many shoots will not see the light of day, but while the force is strong, the seeds should be planted in as many places as possible. Nothing should be discarded or ignored; all is grist for the mill. The danger during the Aries phase is to try and constrain the energy; it is important to let everything through and at a later stage give it form. A number of management courses now teach that the first step in a project is to DO, to START, and then to PLAN, not the other way around. It is not unexpected that this time will be full of sudden beginnings; Julie described it as lots of little hints with bits of things happening. It is equally important not to pursue any one track to the exclusion of the others and let the fire of Aries burn freely. F Taurus Once the energy has been raised, it is best to now seek advice from those more experienced, look to history perhaps to learn lessons, make consultations and divinations, gathering information regarding the task in hand. Already some of the earlier ideas may seem unlikely, frivolous. Projects will commence, filing, gathering and the first shape of the business will take form. Julie spoke to her course tutors and other students, comparing their plans with her own ideas, fitting them to her locality. The Hierophant in this Taurus phase was her course tutor. G Gemini Now that the energy has been earthed, there will be chance for the first intuitive steps to be taken, but it will also be a time when choices will have to be made, and some paths discarded. Allowing the possibilities raised to begin with to be filtered through the knowledge gained recently will generate previously unseen options. This is the Angel above the Lovers Tarot card, radiating. Gemini is the first Air sign, and brings an intellectual quality to the project. Julie finds herself taking an examination, although she does not at this stage know the result. Intuition plays a role during this time, and certain things just feel right to do or not. It is important to listen to such intuitions as they are being passed through the foundations already laid.


H Cancer The summer solstice is the height of the sun and the Cancer ritual which involves a slow, stately dance. Julie finds this fitting as her life seems to be one big blur at this point, with the business not seeming to go forwards, but still involving a lot of running around! There is a lot of activity, but it seems to flow like a deep river, carrying Julies work with it. The Chariot card shows how the reins must be held as for the first time in the process, things really get going. I Leo Leo, the Lion and the Strength card brings things back on track. It is important though to realise that throughout the Zodiacal Rituals, at times it seems that things are off course when in fact they are merely adhering to the process of a successful overall act. Julie has already found that when she has experienced problems with her project, the other people enacting the rites have all had exactly the same problem with their own work, but manifesting appropriately for each chosen project. Strength demands an unshakeable faith without effort, despite nervousness, fear and anxiety. The way a project can go wrong at this stage is by forcing things, straining to make progress. A more Taoist approach is called for now. J Virgo Virgo calls Julie to reappraise her efforts in the light of the progress made during the previous Leo phase. It is time to advertise, she decides, which may be at apparent odds with the Hermit card, but is more aligned to the significance of the card as treading ones own way, or holding ones light up to guide others. The Hermit is advertising himself! Julie goes through a quiet period of contemplating exactly how she wants to advertise her business. This in turn is to provide the seeds of growth later in the cycle, so it is also a time of ensuring that actions are taken with their long-term implications taken into consideration. K Libra During September and October, following the Libra ritual, Julie finds it tough. Her advertising is measured up by the public and does not meet with immediate success. It is important for her to maintain her equilibrium, and weigh up the costs of different forms of advertising. She feels for the first time that the project has become real. The time is also one of establishing balance so that yet again transformations can start to take place in the next phase.


L Scorpio These transformations take place during the Scorpio phase of the project. Julie finds new clients and faces other changes with new premises being offered, changing the look and feel of her business, from a homely concern to a professional concern. She wonders if she is really ready for this transformation, but trusts to the process and embraces it, working with it. It is important not to give up ones life to a ritual process, but everything should be re-examined to ensure that what at first appears nonsensical does not in fact offer more than first thought. The Death card shows that change is inevitable at this point. M Sagittarius By November, the energy of Sagittarius an uncomfortable alchemy - makes itself evident, with temperance being required to hold events together. Not necessarily the temperance of peaceful harmony, but quite often the tempering of steel, heated and then quenched in cold water many times. Although this makes us sharp, it can also make us brittle. Julie stands by herself for this stage, and makes her individual choices, by herself for herself, holding to the aims she has developed so far. She must draw on all the previous currents, from the energy of Aries to the intuitive leaps of Gemini, but more than anything she must remain true to her own aims, and invoke her own unique energy and apply it to the work in hand. N Capricorn Christmas and the New Year break after the Winter Solstice and the Capricorn ritual. This, like the Taurus and Virgo rituals, is an earthy time. Julie has come into some money and plans to go on holiday, but is worried that this will interfere with new bookings and the development of her business. Capricorn has the Devil card associated with it, and this gives us a clue as to the requirements of this time. As well as celebrating her accomplishments, it is also time for Julie to break any attachments to outworn ideas and behaviours, and dare to be different. All stones must now be upturned and new ideas followed through with courage in order to achieve lasting success. Indeed, this proves to be correct, as shortly before leaving on holiday, Julie meets with an established health consultant in her area and they agree a joint venture, opening up many new clients to Julie and a new professional status. Her project, from its early start, has now achieved a more than successful conclusion. But the Zodiacal sequence is not yet over!


O Aquarius Aquarius brings what appears to be a new start to the business; returning from her holiday, Julie feels refreshed and is full of hopes for the future. The holiday was a good idea! The seeds that were planted in the Virgo phase can now be built upon, as well as all the advice received in the Taurus phase. In fact, it is a good time to rebuild the project with all the ingredients of the previous rituals. The Star card reflects this matter in its compilation of different images in the scene. The new joint venture is just beginning, and it is time to re-evaluate. P Pisces The final phase of the cycle Pisces - is embodied by the Moon card. In order to make room for the energy of an Aries ritual commencing another cycle, Julie must first clear away the deadwood left from the first cycle. In her case this takes a number of forms, ranging from the simple throwing away of old stocks of oils to the more complex discarding of habits that have proven to be counterproductive to her aims. So, at the completion of the first cycle, in some senses Julie finds herself back at the beginning. But she is aware that many things have progressed, and rather than a circle, she realises that she has walked a spiral upwards, much like the spiral walked at the start of each ritual. Although she does not continue the rituals on a monthly basis thereafter, she is aware of their presence as she continues to successfully grow her business and also makes use of the realisations gained in many other areas of her life.


The Structure of the Rituals Purification One purpose of the Purification is to ensure that the Temple is receptive to the forces which are to be invoked. You may have experienced going into a building or room and being struck by an oppressive atmosphere; this is the result of use for purposes which are emotionally charged, which has caused a build-up of the emotion in the fabric of the building and its location - such charges can outlive the building itself, if strong enough. All such places should be regularly purified by use of a simple technique such as this one. It is also possible for a building or room to pick up pleasant feelings, which can be equally strong. In such cases, purification seems to cleanse the room of specific associations without removing the atmosphere itself. Strong emotional or purpose-specific contamination of a Temple can limit the effectiveness of later invocations - or even repel the influence altogether. A second, equally important, function of Purification is to help develop a receptive state in the Celebrants. It is useful to focus on receptivity during the Purification in order to enhance this effect. Relax and encourage your mind to become dark, silent and still. In this way it will have the same effect on you as on the Temple. Consecration This is the active complement to Purification. Its function in the Temple is to complete the clearance of build-up, by forming an 'active readiness' to receive new influences. Celebrants should also encourage this state in themselves during the consecration. At the end of the Ceremony, the function of Purification and Consecration is to eliminate after-effects of the ceremony and ready the room for its next use.


THE PURIFICATION AND CONSECRATION The simple versions of the purification and consecration in each of the rituals can be replaced with this more poetic version from the Chaldean Oracles. I here present a more accurate and contemporary translation than that used by previous occultists, including Levi, Crowley and the Golden Dawn.i Purification with Salt-Water

Let the very Priest(ess) amongst the foremost, Guiding the Works of Fire, Sprinkle with the coagulated waves of the deep-echoing Sea.

Consecration with Candle or Incense

And open the Immortal Depth of the Soul, Let all eyes vigorously open upwards And cast our minds with concentration Into the Resounding Light.


Writing Alternative Invocations If you would like to write alternative invocations to those here presented, please refer to the bibliography for titles on the Ancient Egyptian Deities. You may then review the following section for an approach to writing incantations and invocations, inspired by the work of the Hermetic Brotherhood of Luxor, utilising a framework developed by Aleister Crowley, and constructed using NLP (Neuro-Linguistic Programming) language patterns. In the Light of Egypt, published in 1889 (with a second volume in 1900) Thomas H. Burgoyne wrote, Not the priestly robes nor magic sword, not the incantations, written word, nor mystic circle, can produce Natures response to the Occult rite; but the fire of the inward spirit, the mental realization of each word and mystic sign, combined with the conscious knowledge of your own Deific powers this, and this only, creates Natures true magicianii. The fellowship of which he was a member, the Hermetic Brotherhood of Luxor, were little known, but produced a magical system pre-dating the more popularised Golden Dawn, and were a significant influence on their contemporariesiii. In this article we will be examining means of assisting this sacred alignment of word and mystic sign to the fire of the Will, in order to compose invocations that work - to produce Natures response. We will specifically look at the language patterns of ritual invocation, which is the central focus of many rituals. Once the temple boundaries have been marked, purification and consecration have been completed, the Deities can be invoked to commune with the celebrants. On incantations specifically, Burgoyne wrote, The words used in their composition are the hieroglyphs of mystical ideas and it is this correspondence between words and their significance that we will be examining, through a more contemporary gloss, that of Nero-Linguistic Programming. NLP is a set of attitudes and techniques that were co-originated in the early 1970s by John Grinder and Richard Bandler, using linguistics, psychology, programming and other sciences to model excellent therapists such as Fritz Perls, Virginia Satir and Milton Erickson, a gifted hypnotherapist. Amongst the first of the published books on the subject was The Structure of Magic, and Richard Bandler often suggests that his books should be in the occult section of bookstores! Since that time, practitioners of both Magick and NLP have remarked to varying extent on the parallels between the two schools of thought; more latterly in Chaos Magick - the works of Phil Hine and Dave Lee and the Future Ritual of Philip H. Farber and New Hermetics, of Jason Newcomb. It is not the intention of this section to repeat existing commentaries, but to discover from the perspectives of ritual composition, poetry, Hypnotherapy and NLP, some of the elements of creating effective ritual compositions.


A good sequence on which to model your invocation is presented by Aleister Crowley in his magickal treatise, Liber Astarte, a work dealing with devotional methods of uniting with ones God or Goddess. He suggests seven stages for an invocation as follows: Liber Astarte vel Liber Berylli iv

First, an Imprecation, as of a slave unto his Lord. Second, an Oath, as of a vassal to his Liege. Third, a Memorial, as of a child to his Parent. Fourth, an Orison, as of a Priest unto his God. Fifth, a Colloquy, as of a Brother with his Brother. Sixth, a Conjuration, as to a Friend with his Friend. Seventh, a Madrigal, as of a Lover to his Mistress.

He goes on to say, mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion. Poetry and any other form of linguistic composition, such as catchphrases, jokes, or marketing slogans, also contain a wealth of structures which can be easily used when composing a ritual; however, ensure that the structure, not the content is mapped no infernal fiend of the netherworld is likely to respond to Toasty, Toasty, So very *Toasty*! recited to the tune of an advertising jingle. Having said that, as Crowley famously remarked,

It is therefore not quite certain in what the efficacy of conjurations really lies. The peculiar mental excitement required may even be aroused by the perception of the absurdity of the process, and the persistence in it, as when once FRATER PERDURABO (at the end of His magical resources) recited "From Greenland's Icy Mountains", and obtained His result. v

An example of modelling (or de-constructing) an existing language pattern, and then applying it to ones own compositions can be given by first looking at a section of an ancient Egyptian invocation to Hathorvi,

"Awake in Peace! You yourself beautifully wake in peace! Hwt-Hrw, Mistress of Iunet wakes to life!

Here the first line contains what is called in NLP an unspecified referential index who should awake in peace? The second line then points at a you and embeds the adjective beautifully as to the manner of the awakening, which reinforces the in peace, also repeated. The third line then specifies the who for whom we have been unconsciously waiting, gives the name an additional title, and actualizes the invocation by moving to the present tense of wakes to life!


Although these linguistic forms would not necessarily have been present in the original spoken version of the hieroglyphic, they are very powerful in this translation. We can then apply this simple three-line structure to any invocation, for example to Pan;

Come from the Woods! Thou, King, Merrily stride from the Woods! Pan, Lord of the Greenwood comes hither!

Or to a Goddess, invoked by a Priestess;

Dwell in me! You yourself with words of wisdom! Artemis, Mistress of the Hunt, dwell in me!

To further illustrate the usage of these ideas, we can take as an example an upcoming ritual to Mars that is being composed. The ritual activity is easily constructed of incenses, colours and music appropriate to that God, and the aim of the ritual is to invoke Mars to bestow courage on an individual who is about to face a situation where they will need strength and courage. Firstly, we can write the invocation in note form, using inspiration from books on mythology, symbolism and correspondences. We find that Mars is also called The Lord of the Measured Pace, which gives rise perhaps to thoughts of a stately pace being trod to the sound of a single drum, whilst the invocation is performed. This is important congruity should be present throughout a ritual; wherever the eye or ears turn, they should be reminded of the aim in mind. Similarly, elements of the senses can be crossed over; when an invocation mentions fire, a candle can be lit, but even better, it can be timed to coincide with a fiery piece of music such congruencies are recognised at an unconscious level and can be extremely powerful in altering ones state.


Original Script

Final Invocation

Mars, God of Strength, Lord of Fire and Flame! Lord of the Measured Pace! I am your Priest And I call upon you To give me Might and Courage. I light this candle And as the flame burns brighter I ask you to give me Strength, Might and Courage.

O Strength as red as fire! God who art fire and flame Of Strength of Might and Courage Thou art called, O Mars! Thou whom art called Lord of the Measured Pace And bestowing strength When others cannot, to the Priests of Fire Grants Might and Courage To those who call upon thee And attending to me As I light this flame [Light candle] Watching the red fire, O Mars! I am a Priest of Fire As the flame burns brighter Bestow upon me Strength! Bestow upon me Might! Bestow upon me Courage! I call Thee by Thy name! O Strength as red as fire!

To then apply some linguistic tricks to this basic script, and produce the final version given above, we might choose from a selection of these methods; Archaic Language: Using phrasing such as O not only gives the invocation an immediate sense of age, and thus implies successful usage over time, but also perhaps more importantly can be used to pace the invocation and breathing rhythm. Starting with Verifiable Statements: In hypnosis, we do not start with you are now relaxed in a deep trance, but rather we commence with immediately verifiable statements, which also gains rapport with the client; then the hypnotist gradually makes suggestions, some of which may not be necessarily linked to what precedes them! A condensed version might be, As you look around and see how everything is placed in this room, you might wonder how relaxed you can be now with the emphasis on the now. It is good to start an invocation in a similar manner As we gather here today, In this Temple ...


Anchoring: We see anchoring all the time, impacting on us both consciously and unconsciously the scent of a perfume, or the smell of hot tarmac can immediately evoke memories and re-creation of emotional content. Similarly, we all have an unconscious anchor to the raising of eyebrows; it is a signal that it is our turn to speak (try it, but dont drive people insane by doing it more than once in a row!) When we put our ritual hats on, as Phil Hine once said, we anchor ourselves to a state hopefully a magickal one. In our invocation, we should set certain marked anchors, simply be emphasising a key-phrase. This tends to happen when a chant is created a simple loop of the intention is repeated. In our Mars ritual, we might create a chant Thou art called, the Measured Pace, Bestow upon us Strength! Thou art called, the Measured Pace, Bestow upon us Strength! Thou are called Linguistic Ambiguity: You may see in the above chant an example of linguistic ambiguity, which can be quite powerful in inducing trance the existence of the comma, the pause, following the first three words gives two possible meanings thou art called (invoked), the measured pace (your title) or alternatively, thou art called (named) the measured pace. Using such ambiguities can produce really trippy effects! Simple poetic structures: Ritual invocations appear to work best with the more simple of the poetic devices, although embedding iambic pentameters or constructing sonnet-forms may work for certain rituals, dependent on your skill and intention. The example given for our Mars invocation uses simple devices:

As the flame burns brighter [Alliteration] Bestow upon me Strength! Bestow upon me Might! Bestow upon me Courage! [Listing] I know Thee by Thy name! Thou art called by this flame! [Heavy rhyme] O Strength as red as fire! [Repetition]

The content of your invocations and evocations can be drawn from many sources, usually, but not limited to, the historical context and cultural records of your deities. The High Priestess I worked with for many years preferred to use selected phrases and verses from the Romantic poets; Shelley and Wordsworth in particular there is also much in Donne and the Metaphysical poets that can be sampled, as modern parlance might have it! In another of the lesser known magical orders - the Aurum Solis - Longfellow, Keats, Whitman and Ovid are all brought into an example of deriving a ceremony for the Four Windsvii. The AS also derived inspiration from the English poet Edward Carpenter, whose poetry has been widely overlooked but is both pagan and mystical.


There is much more that can be said of using linguistic models to construct effective invocations; the Golden Dawn method of evocation to visible appearance offers many insights in the context of NLP chunking, anchoring and collapsing states. However, this is not to say that these models comprehend the scope of magical or mystical practice far from it. However, they can have a place in constructing the ladder by which we ascend to the divine realms and through which those same realms descend. Indeed, as Crowley succinctly puts it, We may therefore admit quite cheerfully that Magick is as mysterious as mathematics, as empirical as poetry, as uncertain as golf, and as dependent on the personal equation as Love. That is no reason why we should not study, practice and enjoy it; for it is a Science in exactly the same sense as biology; it is no less an Art that Sculpture; and it is a Sport as much as Mountaineering. I hope this section inspires you to discover that you need not be constrained by existing scripts, and instead go on to discover further tools to enhance your own ritual practice with the fire of the inward spirit, [and] the mental realization of each word and mystic sign.


THE INVOCATION OF THE ZODIACAL FORCES To invoke the Zodiacal Forces in each ritual, the same format is utilised. Hold the Aries wand by the appropriate band, faces East, and say:

The Heavens are above, and the Earth is beneath, and between the Light and the Darkness the colours vibrate. I supplicate the Powers and Forces governing the realm and place and authority of the Sign (sign), by the letter (letter), to bestow this present day and hour and confirm their mystic and potent influence upon this rite, which we dedicate to the occult work of (sign).

The coloured bands on the wand are those of the Simple Letter Paths of the Tree of Life in the King Scale. You may also use a simple rod with the twelve signs of the zodiac painted upon its length, in sequence. Ideally the base colour of the rod should be red for Aries. If applicable to you, you may use a Lotus Wand for this purpose. A full description of the Lotus Wand and its function is in the 'Complete Golden Dawn' by Israel Regardie. It is specifically a Magical Weapon of an Adept, and should not be handled by anyone other than its owner. The Aries Wand may be used instead. The Invocation attunes the Ritual and the Celebrants to the particular influence of the Sign. The Planetary Invocation which follows has a similar construction and purpose and is to be used with the Planetary Rituals (not included in this book).


THE INVOCATION OF THE PLANETARY FORCES Hierophant

Holds Caduceus by the appropriate band, and goes successively to East, South, West and North of the Temple.

At each station s/he visualises a Hexagram of pure brilliance, with the planetary symbol within its central hexagon, and vibrates,

"Ararita!" then returns to station and invokes: Seven are the Double Letters, Seven are the Planets, and Seven are the bands of the Caduceus. IN THE NAME OF ( appropriate Divine Name ) I supplicate the powers and forces governing the realm, and place, and authority of the planet (Hebrew name), through the power of the Angel ( angel of planet ), and by the letter ( Hebrew letter), to bestow this present day and hour and confirm their mystic and potent influence upon this rite, which we dedicate to the Occult Work of ( Hebrew letter ). Turns to face West and Celebrants.

[Ed. Note: The Planetary Rituals are of a different order than the Zodiacal Rituals and as they work with a significantly more direct force, may not be released to the public. If you are interested in pursuing more powerful workings, please consider taking the Far Away Centre Apprenticeship Course at http://www.farawaycentre.com]


Adapting the Rituals for Individual Working

There are specific notes against each ritual for re-designing for solitary performance. These notes below will apply to all rituals. 1. Take all Parts. You may take all parts, and drop non-speaking parts by visualising others in the positions of the temple that you cannot occupy. 2. Ensure that you have a clear idea of the shape of the zodiacal figure on the temple floor, and instead of having others make that shape by their positions, visualise the shape on the floor at regular intervals. 3. Where a ritual requires a prompt/response part, for example, the challenges made by one participant as another steps forward, simply re-phrase the challenge part with the format I am asked and then add the challenge. Give the response from yourself as written. 4. Where there are two distinct roles in a ritual, for example, the priest(ess)es of Isis and Nephthys, you can take both roles, and make a distinction by adopting a different ritual garment for each. As an example, you might have black and white tabards which you can put over your robe, or swap a ring from one hand to the other, have a different headdress, and so forth. If not practical, you can simply mark out the two locations in the temple for each role and step into the role when you step into the position. Making the god-form or sign will assist anchor this experience and maintain clarity of function. 5. Where there is more than one ritual activity running parallel to another, modify the activity to allow you to do both, or sequence them one after another as you feel fitting. Ensure that you say something such as As I have done X, so I now do Y to remind yourself that these activities are linked. 6. Have a large version of the appropriate Tarot Card, Hebrew Letter and Gods and/or Goddesses in the room for your contemplation whilst working the ritual. 7. Choose appropriate music and/or incense for each working. At the Far Away Centre we hand-blend incense and make sticks and cones with suitable magical properties, but this is outside the scope of this present workbook. Also feel free to e-mail the author through http://www.farawaycentre.com to ask any specific questions as to the design or performance of these rituals.


IMAGES OF THE EGYPTIAN GODS AND GODDESSES

ANUBIS MAAT ISIS HORUS

SET OSIRIS

Please see the Bibliography for further resources on Ancient Egyptian Myth.


The Zodiacal Rituals

Illus. Medieval woodcut showing various tasks being carried out throughout the zodiacal year.


Aries E Aries Hebrew Letter : Heh Path on Tree of Life : Connecting Chockmah (4) and Tiphareth (6) Zodiacal Sign : Aries Egyptian Deity : Montu Key Ritual Implements : Lamp Keywords : Impetus, Energy, Initiation Banner Design : Orb The Ritual of Aries is the first in the series of twelve zodiacal rituals.

Aries commences the cycle of the zodiac, and is associated with the burst of spring following the darkness of winter (and the sign Pisces in the cycle). Crowley attributes the "power of consecration" to the same Kabbalistic path as Aries, and hence the ritual is a consecration of a specific object.

In this case, the object is a lamp, to represent the fire of Aries, which will then be used throughout the whole cycle of rites, symbolising the energy present at the commencement of the project maintained steadily throughout. It is a reminder later in the sequence that we must regularly return to the source and original impetus that started our project!

The rite, in the same manner as those already written, can be adopted to other specifics. This rite can easily be utilised at the start of any working, or for the consecration of objects.

The Egyptian God specific to this sign is Montu, a martial falcon-headed god, who embodied the might of the Warrior-King. All the rituals are based on the formula of the Seven Double Letters, and some have other formulae within their structure. For example, Aries is attributed to the Path of Heh which, spelt in full, is Heh Aleph - if Heh is the commencement (in this case, of the Ritual) the Aleph (which can be attributed to Kether) is the moment of lighting the Lamp. There has been an attempt throughout the cycle to take the single most significant feature from the Tarot Key for the banners.


The Ritual of Aries Summary of Ritual Consecration of oneself to the Aims. 'I am here; I know what I am here for; I have the Will to carry this through'. God-Form (Neter) Montu was the falcon-headed war-god of Thebes, and entered the pantheon around 2000 B.C.E. He embodies the conquering vitality of the Pharaoh. He is sometimes portrayed as a fierce winged and crested griffin. His consorts are a Theban goddess Tjenenyet and a solar goddess Raettawy. He is associated with the Bull 'Buchis', who has a white hide and a black face. Path and Attributes The Path of Heh connects Chokmah to Tiphareth. In terms of the mind, it has the significance of the connection between Will (Wisdom) and Self-awareness. It is the Path of the True Will and the Knowledge and Conversation of the Holy Guardian Angel; the Letter Heh converts the sterile formula of ALIM to the creative formula of ALHIM - in this formula the letter carries the attribute of 'Spirit' rather than Fire, reminiscent of the dual attribution of Tau. Symbolism of Ritual The ritual is centred on the consecration of the Lamp, and is modelled on the Path of Heh impacting onto Tiphareth. The Lamp represents Self-awareness, the Table represents our field of activity, while the Temple represents the Universe (I recommend close study of this subject in 'Magick in Theory and Practice'). The floor plan is centred on the Aries sign. The Aries Wand, used throughout the Zodiacal cycle to open and close the meeting, is designed according to the Path of Heh - the staff is Red, the colour of the Path in the King Scale, its base is Gold to represent Tiphareth, and the Ram's Head is silver to represent Chokmah. The Aries Banner has a red background, and bears the Orb of the Emperor (there has been an attempt throughout the cycle to take the single most significant feature from the Tarot Key for the banners).


Relationship to rest of Cycle

Aries is the first ritual of the cycle, and here we invoke the Ancient Egyptian Neter (God) Montu for the Will to carry through our plans for the year. Two symbols are carried forward to the other rituals - the Aries Wand as the embodiment of the purpose of the cycle itself, and the Lamp, as a symbol of our individual goals. Temple Instructions All Robed (in red or wearing red tabards) and carrying Red Candle. All parts are marked ( ) in order that sheets can be printed and initials for each participant written in the appropriate places as roles are determined. If you are performing a solitary version of the ritual, take all parts.


Notes for Solitary Working: Aries Ritual This first ritual is ideally suited for solitary performance and very few changes are required. The Horned Symbol of Aries should be visualised on the floor, painted on the floor (or chalked, so you can remove it) or prominently displayed above the altar. The altar, or simple table, is itself consecrated in this ritual, so again, it is a good place to start a series of workings. The lamp or single candle light is an important focal point of the ritual, so take time to mediate on the presence of a single flame. You may choose to have background noise, clapping, drumming, etc., playing to bring vitality and urgency to the ritual. You should have a piece of paper or sigil prepared as indicated in the ritual.


The Ritual The Preparation Enter temple and circle once. Finish in circle about temple. ( ) gives one knock to commence the ritual. ( ) purifies temple with water. ( ) consecrates temple with fire. ( ) performs Lesser Banishing Ritual Of the Pentagram. ( ) establishes the Elemental Quarters All move to position in Aries symbol (DIAGRAM 1) All move around the horns to stand in two rows by box (DIAGRAM 2) The Banners of the previous rites (or a paper containing a list of those things that you will leave behind in a new cycle of life) are placed in box. ( ) says : THE OLD YEAR IS CLOSED AND THE SYMBOLS SET ASIDE. LET THE INVOCATIONS OF THE NEW YEAR COMMENCE. All recommence movement to stand in arc (DIAGRAM 3) The Invocations ( ) stands forward and invokes forces of Aries : The Heavens are above, and the Earth is beneath, and between the Light and the Darkness the colours vibrate. I supplicate the Powers and Forces governing the realm and place and authority of the Sign Aries, by the letter Heh, to bestow this present day and hour and confirm their mystic and potent influence upon this rite, which we dedicate to the occult work of Aries. ( ) steps back.


All Light candles ( ) stands forwards and invokes Montu : I AM THE PRIEST(ESS) OF MONTU, LORD OF THEBES, HE WHO OPENS THE DOORS OF THE ARCHING SKY! MONTU! WHOSE FALCON HEAD IS CROWNED WITH THE BLAZING SUN! MONTU! WHOSE HEAD IS COILED ABOUT BY THE SERPENT OF FLAME! MONTU! WHO BEARS THE TWO PLUMES OF TRUTH! MONTU! ARMED WITH THE SPEAR, THE SHAFT OF THE SUN! I INVOKE YOU, MONTU! CHIEF AMONG THE MIGHTY AND FIRE-CLAD GOD! MONTU! CONQUEROR AND RULER, MIGHTY IN BATTLE! MONTU! SUN OF THE MORNING, ATTEND THIS RITE! MONTU! WE SHALL PARTAKE OF YOUR BRIGHTNESS AND BRILLIANCE! MONTU! OUR VITALITY SHALL INCREASE AS THE SUN LEAPS FORTH! Drumming and Shouting may be performed during this invocation it should be an awakening, dynamic, exultant declaration, with appropriate music. After a reasonable pause, all extinguish candles and put them aside. ( ) moves to altar and all follow to gather around. The Consecration ( ) moves forwards and lights lamp. ( ) holds up lamp and says : MONTU! AS THE SUN SHINES BETWEEN THE HORNS OF THE RAM, CONSECRATE THIS LAMP AS OUR SYMBOL OF ENERGY AND LIGHT, AND AS A SIGN OF ALL THAT WE HAVE BEGUN. ( ) and ( ) now move forwards and uncover altar After a short period of meditation on the symbol of the lamp and the altar, the lamp is set in the centre of the altar ( ) takes lamp and passes it over the altar, saying : I PURIFY THIS ALTAR WITH FIRE


( ) replaces lamp. ( ) takes up cup and sprinkles table with water, saying : I PURIFY THIS ALTAR WITH WATER. ( ) replaces cup. ( ) takes up rose, and passes it over the table, saying : I PURIFY THIS ALTAR WITH AIR. ( ) replaces rose. ( ) takes up salt, and sprinkles it on the table, saying : I PURIFY THIS ALTAR WITH EARTH. ( ) replaces salt. The Closing ( ) and ( ) purify the temple with water and consecrate with fire. ( ) performs Lesser Banishing Ritual Of the Pentagram. ( ) says : I NOW DECLARE CLOSED THIS MEETING OF THE TEMPLE OF LIGHT. After a pause, all leave temple.


Taurus F Taurus Hebrew Letter : Vau Path on Tree of Life : Connecting Chockmah (2) and Chesed (4) Zodiacal Sign : Taurus Egyptian Deity : Apis Key Ritual Implements : Oracle Keywords : Information, Knowledge, Oracle Banner Design : Two Pillars with a Veil Between The ritual we will be performing as the sun moves into the sign of Taurus chiefly focuses on the consecration of the tasks initiated previously at the sign of Aries. Consecration here being the dedicating of oneself to the project(s) one is working on, and this being ritually signified so that it links the "mundanian" (exoteric) work one is performing with the "magical" (esoteric) work. As the Egyptian bull-god APIS (in his function as oracle and herald for Ptah, the creator-god) is appropriate to Taurus and the "Hierophant" Tarot card, we have thought it meaningful to include in this rite an oracle. This will take the form of an I-Ching consultation to be cast by a computer located in the Temple, and will be taken to refer both to the cycle of Zodiacal Rituals we are working together, and our individual or group projects. Please note that one participant will be chosen randomly to carry out a simple consecratory function in the ritual itself, based on the initiatory grade of "soldier" in the Mithraic Mysteries (the statement before the Oracle is also a slightly reworded quote from the Rigveda address to Mitra). As no-one will know who this is to be until a few moments before that point, it would be advisable that everyone participating is aware of the movements and the spoken line involved. Please also bring a small cushion or pillow each, as we will be performing this ritual, on the whole, seated on the floor. Before and during the ritual (especially during the consecration) all participants should hold in mind their chosen tasks for the zodiacal year ahead.


The Ritual of Taurus. Summary of Ritual. Oracle Consultation 'I am here; I know what I am here for; What will be the most successful approach? Neter Apis was regarded as the living image of Ptah, the creator-god of Memphis, and is referred to as his son. His mother was Isis. The Apis bull was black with a white triangle on its forehead. On its back are portrayed the protective wings of a vulture goddess. The hairs of its tail divide into two strands. The Scarab beetle is found under its tongue. Evidence of the worship of Apis dates back to 3000 B.C.E. The Apis bull usually lived about fourteen years and was mummified and placed in a granite sarcophagus weighing up to 70 tons. On its death it becomes one with Osiris, to form the hybrid god Osiris-Apis, known to the Greeks as Sarapis. The catacombs known as the Serapeum, where the bulls are buried, stretch for 198 miles. Path and Attributes. The Path of Vau connects Chokmah to Chesed. In terms of the mind, it has the significance of the connection between Will (Wisdom) and Empathy (Love). In Liber Al, written by Aleister Crowley, two sentences spell out this relationship; Do what thou wilt shall be the whole of the Law Love is the Law: Love under Will. In the first, the Sephirah Chokmah is linked to the Path Vau as 'the Law'. In the second, the Law is identified as Love (Empathy); 'under Will' says that this identification is conditional; it is true if and only if it enables the Will to manifest as action. Therefore, if a conflict arises between Love and Will, it is either not true Love, or not true Will.


The Law is a complete system (of action), and can therefore be attributed to the Tree of Life; its formula approaches that of YHVH: Thelema YHVH Sephirah World Nature Law Point of Y Kether Atziluth Identity Will Y Chokmah Briah Will Love V Chesed Yetzirah Method Do H Malkuth Assiah Result but is specifically attributable to the first (or only) Sephirah of a World when it is attributed to one Tree. So, the Path of Vau connects the Will set out in the Aries Ritual to the Method - how to achieve it. Symbolism of Ritual. The ritual is centred on the consultation of the Oracle (in this case the I Ching), and is modelled on the Path of Vau impacting onto Chesed. The floor plan is centred on the Taurus sign. The computer is a visually appropriate method of consultation, as it portrays clearly the interface nature of the Path. The Taurus Banner has a red-orange background, and bears the Veil behind the Hierophant on the Tarot Key. The speech of the Imperator prior to drinking the wine is from the Gnostic 'Tripartite Tractate' found at Nag Hammadi. Relationship to rest of Cycle.

Taurus is the second ritual of the cycle, and here we invoke the Neter Apis for the Wisdom needed to carry through our plans for the year. The interface represented by the Vau is the beginning of the crossing of the Abyss, the accomplishment of which we celebrate in the Cancer Ritual.


Notes for Solitary Working: Taurus Ritual In this working, you will be automatically the Consecrator or Oracle, so there is no need to have the selection part of the ritual, although the preceding invocation should still be made. If there are a pair of you working, you may choose to literally flip a coin to select the consecrator, or otherwise draw lots. The rest of the ritual can be taken on by an individual in all roles.

You should self-consecrate yourself and mediate on your project as the ritual, prior to making a divination

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