A PGM-Style Framing Rite for Pretty Much Any Purpose

This past quarter, the splendid Gordon White of Rune Soup held another of his classes, this time on the Greek Magical Papyri, otherwise known famously as the PGM.  It was a great course; rather than being focused on simply presenting rituals and implementations thereof, Gordon went all out on giving the context, development, influences, cosmology, and theory that really fleshes out the PGM.  No, the PGM cannot be considered a single body of texts, because they’re inherently not: they’re a jumble of papyri from multiple authors across multiple centuries.  However, Gordon’s class really pulls so much of it together into something that could, honestly, feel like it could be presented as part of a single text, or at least a single tradition with more-or-less a single mindset.  It’s a tall order, but it’s a great thing to take if you’re a member of his class stuff.  That said, and to be candid about it, I’m kinda left a little hungry by the course: knowing that Gordon’s been doing PGM magic for…quite some time (probably longer than I’ve been a magician at all), I’d’ve liked to see more implementations and descriptions of ritual rather than just the cosmological backgrounds behind what we have in the PGM.  Still, I also know that I’m often left a little (or a lot) disappointed by other books on PGM-style magic that mostly or only list rituals with only a smattering of cosmology behind them; some of them are worthwhile, at least for a while, but I tire of them easily, probably because I’m a spoiled brat and like to chew on things myself rather than simply have them presented to me, so perhaps it’s really for the best that Gordon focused on the background and theory of the PGM rather than the contents themselves.  Of the other well-known books about the PGM, Stephen Skinner’s Techniques of Graeco-Egyptian Magic is a great analysis of the content of the PGM, and is a helpful index and guide to looking at and investigating parts of the PGM (though I differ with him on some accounts as well).

Flatteringly, Gordon referenced me and my work on my blog and website several times throughout his course.  (I admit, I was caught off-guard each time he did so, and it felt like I was being called out in the middle of a college lecture hall each time I listened into his class, and so promptly spat out my wine and/or energy drink of choice at that moment.)  To my credit, I have done quite a bit of PGM work; not as much as I’d like, but I do write about it quite a bit, and have whole groups of pages up both for PGM and PGM-like rituals as well as prayers from the Hermetic and PGM traditions, and about a tenth of the posts and pages on this website reference the PGM in one way or another.  For other splendid websites and bloggers on PGM stuff, I might also recommend Voces Magicae as well as Sublunar Space, who both appear to do quite excellent stuff on their own.

One of the most hilariously common things one might see in the PGM texts is the phrase “add the usual” (even to the point where Gordon was considering naming parts of his course that phrase).  Bear in mind that the PGM is basically a collection of the notes of working, jobbing magicians who kept track of their observations, rituals, recipes, and the like.  Just like how someone wouldn’t write down something in their journal that they did each and every time they got themselves ready in the morning but merely obliquely referenced it, so too did the PGM authors do the same for their own texts; if they had a particular MO, they wouldn’t waste the ink and papyrus on it, but simply said “add the usual”.  What that “usual” might have been, we don’t often know or have the means to find out, but it does indicate that certain rituals took place within a broader framework or ceremonial practice.  A modern term for this is a “framing rite”, where a particular ritual procedure is established to attune, protect, and generally set things up for a magician to do something specific within the overall ritual.  Examples of framing rites abound in modern systems of magic, and for those who have a daily magical practice, those same rituals can often be used both generally each day as well as immediately before/after a ritual to prepare or wind down the magician for the ritual.  With all the instances of “add the usual”, we have evidence that similar practices were done in the era of the PGM authors, as well.

With that in mind, and bringing my own Mathēsis practices and my other temple procedures into the mix, I was wondering if I could codify and establish a PGM-style framing rite for myself.  I adore the PGM stuff, after all, and I definitely incorporate many of its techniques in much that I do, whether it’s whole rituals or just parts I pick and extrapolate from.  Plus, given all the PGM resources I’ve put out on my blog, including implementations of rituals for which we only have the bare bones from the original source, it’s not like I lack for sources of inspiration.  So, I decided to pluck bits and pieces from a variety of PGM, Hermetic, Neoplatonic, and similar sources of magical praxis and slap them together into an overall procedure that works as a framing ritual for…well, anything, honestly, but with a focus on PGM-style magic (though not necessarily the PGM rituals themselves, especially those that provided inspiration for this framing ritual).  Between the lists of names of spirits, invocations for a variety of purposes, implementations of ritual designs, and the other practices I’ve developed in the meantime, it wasn’t hard to form a synthesis of PGM-inspired ritual.  Is it a mish-mash?  Absolutely, and I make no denial or complaint against that!  Is it effective?  As far as I’ve noted, it definitely is, which is why I have no complaints about it (besides my own quibbles in refining it over time).  I don’t mean to say that the PGM can be treated as a single, coherent text, because it’s absolutely not; that said, it’s not hard to pick the individual techniques that can be separated from particular parts of the PGM and synthesize them together into its own more-or-less coherent whole.

What follows is my attempt at such a generalized magical procedure.  Admittedly, this is still an experimental framework, and I’m still in the process of making minor tweaks and edits to it; however, the bulk of it is stable, and any further changes to be made would be minor indeed.  The framing rite, as the ritual proper itself, will benefit from being done in a previously established or consecrated space, but the framing rite itself suffices to establish a working temple in any space or location.  Further, with minor modifications, anything before the ritual proper according to the framing rite schema given here may also be used as a format for a regimen for daily magical practice.  Not all parts are required, but may be done at the magician’s discretion; when something is optional, I’ve said as much.  The general outline of the framing ritual, in full, is as follows:

  1. Send out any non-initiates.  (optional)
  2. Ablute with lustral water.
  3. Illumine the temple and call on the Lord of the Hour.
  4. Call on the Lord of the Day.  (optional)
  5. Call on the Lord of the Stars.  (optional)
  6. Consecrate the Light.
  7. Call on the Guardians of the Directions.
  8. Opening prayer.  (optional)
  9. Cast the circle.  (optional)
  10. Empowerment and fortification.
  11. Initial offering of incense to the spirits. (optional)
  12. The ritual proper.
  13. Closing prayer.  (optional)
  14. Dismissal offering to the spirits.
  15. Uncasting the circle.  (only if a circle was previously cast)
  16. Extinguishing the Light.

The following materials are required for the framing rite itself, in addition to whatever other materials the ritual proper calls for:

  • A head covering, such as a shawl or scarf
  • A clean basin or bowl
  • A clean towel (optional, if desired)
  • Fresh water
  • Salt or natron
  • Bay leaves, or cotton balls along with a tincture of bay laurel and frankincense
  • A lamp or candle, not colored red or black
  • Incendiary tool, such as matches or a lighter
  • Incense, most preferably frankincense
  • White chalk, a wand, or a knife to draw a circle (optional, only if desired)

In the future, once I make any further refinements and hammer out any other inconsistencies in the framing rite, I’ll eventually add it to the Rituals section of pages on my website.  In the meantime, I hope you enjoy, and if you’re interested, give it a whirl and see how you feel applying the following framing rite, both around a ritual itself as well as a basis for daily practice!

Note that in the following ritual text, except for the few short Greek phrases used and the names of spirits listed in the tables below, I’ve left what few barbarous words of power are used in the framing rite in Greek.  I tried to use selected portions of the PGM that didn’t rely too heavily on barbarous words of power, but their use is still essential to PGM-style magic in general.  None of what are used below are particularly long or complicated strings of words of power as some parts of the PGM are known for, but are rather some of the shorter and most common ones; I’ve left them in Greek to prevent formatting clutter.  If you’re unsure on how to read them, consult the listed PGM sections in the Betz translation or learn how to read basic Greek.  I might also recommend to check out this page on the phonetic and esoteric associations of the Greek.alphabet as well as this post on a primer on how to meditate on them to get used to their sound and power.


If desired, especially if this is done in a group setting, recite Porphyry’s command from On Images to give a general call to dismiss all unwanted or uninitiated entities, incarnate and otherwise, to leave the space in which the ritual is to be performed:

I speak only to those who lawfully may hear:
Depart all ye profane, and close the doors.

If there is a door to the space in which the ritual is performed, now is the time to close it, unless safety concerns mandate it being open; some sort of barrier should be used instead, such as a bar, board, or stone put across or symbolically blocking the entry to the space.

Prepare the lustral water and ablute with it so as to purify yourself and the temple space. This is essentially the process of making khernips for khernimma:

  1. Fill a basin with clean, fresh water.
  2. Pour or sprinkle a small amount of sea salt or natron into the water.  I recommend doing this in a cross formation above the basin.
  3. Light a whole dried bay leaf or a cotton ball soaked in a tincture of frankincense and bay laurel. Hold it above the basin, and say:

    For the sake of purity and becoming pure…

    Quench the fire into the water, and say:

    …be purified!

  4. Mix the water thoroughly with the right hand.
  5. Wash the left hand with the right, then the right hand with the left, then the face with both hands, reciting:

    Χερνίπτομαι (Kherníptomai)! In purity, I cleanse myself and free myself from defilement.

  6. With the right hand or a bundle of bay leaves, sprinkle the khernips around you in a counterclockwise direction, reciting:

    Begone, begone, you polluting spirits, you evil spirits, begone, begone!
    May all that is profane be cast out, that only holiness may here remain.

  7. If desired, pat the face and hands dry with a clean towel or cloth.
  8. Cover your head with a loose-fitting shawl, scarf, stole, hood, or other headcovering.

If more than one person is present, the lead magician prepares the khernips, washes themselves, and asperges the temple space first.  After that, the other ritual participants wash themselves only (reciting only the “Χερνίπτομαι! In purity…” part).

Illumine the temple with sacred fire that shines forth with the light of Divinity. This is a combination of both a conjuration of the flame of the lamp or candle to be used in the ritual as well as an invocation to the temporal Lord of the Hour.  This lamp or candle should not be colored red or black, given the general proscriptions against it in the PGM for most types of work, and should be kept separate from other lights used in the ritual proper unless it’s a lamp divination or theophany that uses such a light.  Light the lamp or candle, ideally while standing to the west of the lamp and facing east towards it, and recite the following conjuration of the flame based on the spell for fires to continue from PGM XIII.1—343 (the Eighth Book of Moses) and the invocation to the lamp of PDM xiv.1—92 and PDM xiv.489—515, depending on whether the ritual is done during the daytime or the nighttime.

  • Diurnal conjuration of the flame:

    I conjure you, Fire, o daimon of holy Love, the invisible and manifold, the one and everywhere, to remain in this light at this time, shining and not dying out, by the command of Aiōn!
    Be great, o light!  Come forth, o light!  Rise up, o light!  Be high, o light!
    Come forth, o light of God!
    O bright face of Hēlios, …,  servant of God, you whose hand is this moment, who belongs to this Xth hour of the day, bring your light to me!

  • Nocturnal conjuration of the flame:

    I conjure you, Fire, o daimon of holy Love, the invisible and manifold, the one and everywhere, to remain in this light at this time, shining and not dying out, by the command of Aiōn!
    Be great, o light!  Come forth, o light!  Rise up, o light!  Be high, o light!
    Come forth, o light of God!
    O bright angel of Selēnē, …, servant of God, you whose hand is this moment, who belongs to this Xth hour of the night, bring your light to me!

The rulers of the unequal hours of the day and the night, taken from PGM IV.1596—1715 (Consecration of the Twelve Faces of Hēlios) and PGM VII.862—918 (Lunar Spell of Klaudianos):

Hour Diurnal
(PGM IV.1596—1715)
Nocturnal
(PGM VII.862—918)
I ΦΑΡΑΚΟΥΝΗΘ
PHARAKŪNĒTH
ΜΕΝΕΒΑΙΝ
MENEBAIN
II ΣΟΥΦΙ
SŪPHI
ΝΕΒΟΥΝ
NEBŪN
III ΑΜΕΚΡΑΝΕΒΕΧΕΟ ΘΩΥΘ
AMEKRANEBEKHEO THŌUTH
ΛΗΜΝΕΙ
LĒMNEI
IV ΣΕΝΘΕΝΙΨ
SENTHENIPS
ΜΟΡΜΟΘ
MORMOTH
V ΕΝΦΑΝΧΟΥΦ
ENPHANKHŪPH
ΝΟΥΦΙΗΡ
NŪPHIĒR
VI ΒΑΙ ΣΟΛΒΑΙ
BAI SOLBAI
ΧΟΡΒΟΡΒΑΘ
KHORBORBATH
VII ΟΥΜΕΣΘΩΘ
ŪMESTHŌTH
ΟΡΒΕΗΘ
ORBEĒTH
VIII ΔΙΑΤΙΦΗ
DIATIPHĒ
ΠΑΝΜΩΘ
PANMŌTH
IX ΦΗΟΥΣ ΦΩΟΥΘ
PHĒŪS PHŌŪTH
ΘΥΜΕΝΦΡΙ
THYMENPHRI
X ΒΕΣΒΥΚΙ
BESBYKI
ΣΑΡΝΟΧΟΙΒΑΛ
SARNOKHOIBAL
XI ΜΟΥ ΡΩΦ
MŪ RŌPH
ΒΑΘΙΑΒΗΛ
BATHIABĒL
XII ΑΕΡΘΟΗ
AERTHOĒ
ΑΡΒΡΑΘΙΑΒΡΙ
ARBRATHIABRI

Similarly, though not necessarily required, an invocation to the ruling god of the day may also be made at this time.  This may be done in one of two ways: either by the ruler of the day according to the planet, or according to the ruler of the Pole using the Seven-Zoned method from PGM XIII.1—343/XIII.646—734.

Using the same section from PDM xiv.489—515 as before, invoke the planetary ruler:

  • Using the day ruler method:

    O blessed god, …, servant of God, you whose hand is this moment, who rules over this day, bring your light to me!

  • Using the Seven-Zoned (Pole ruler) method:

    O blessed god, …, servant of God, you whose hand is this moment, who rules over the Pole on this day, bring your light to me!

Alternatively, another invocation to the appropriate planet may also be used, such as praying the Orphic Hymn to that planet.

Weekday Ruling Planet
By Day Pole Ruler
Sunday Hēlios Selēnē
Monday Selēnē Hermēs
Tuesday Arēs Aphroditē
Wednesday Hermēs Hēlios
Thursday Zeus Arēs
Friday Aphroditē Zeus
Saturday Kronos Kronos

If further desired, though again not required, an invocation may be made to the Zodiac sign that rules the present time, based on PGM VII.795—845 (Pythagoras’ request for a dream oracle and Demokritos’ dream divination).  Given the lunar and nighttime connections of that ritual, it may be best to call upon the sign of the Zodiac in which the Moon is currently found; however, for more solar-oriented rituals, using the Zodiac sign in which the Sun is currently found may be used instead.  A combined method, which I would recommend, calls upon the two signs of both the Sun and the Moon together:

O blessed heavens, solar … and lunar …, you two asterisms that watch over all the works of the world, bring your light to me!

If, however, the Sun and Moon are in the same sign:

O blessed heaven, …, you great asterism who watches over all the works of the world, bring your light to me!

Zodiac Sign Name
Aries ΑΡΜΟΝΘΑΡΘΩΧΕ
HARMONTHARTHŌKHE
Taurus ΝΕΟΦΟΞΩΘΑ ΘΟΨ
NEOPHOKSŌTHA THOPS
Gemini ΑΡΙΣΤΑΝΑΒΑ ΖΑΩ
ARISTANABA ZAŌ
Cancer ΠΧΟΡΒΑΖΑΝΑΧΟΥ
PKHORBAZANAKHŪ
Leo ΖΑΛΑΜΟΙΡΛΑΛΙΘ
ZALAMOIRLALITH
Virgo ΕΙΛΕΣΙΛΑΡΜΟΥ ΦΑΙ
EILESILARMŪ PHAI
Libra ΤΑΝΤΙΝΟΥΡΑΧΘ
TANTINŪRAKHTH
Scorpio ΧΟΡΧΟΡΝΑΘΙ
KHORKHORNATHI
Sagittarius ΦΑΝΘΕΝΦΥΦΛΙΑ ΞΥΥ
PHANTHENPHYPHLIA KSUHU
Capricorn ΑΖΑΖΑΕΙΣΘΑΙΛΙΧ
AZAZAEISTHAILIKH
Aquarius ΜΕΝΝΥΘΥΘ ΙΑΩ
MENNYTHYTH IAŌ
Pisces ΣΕΡΥΧΑΡΡΑΛΜΙΩ
SERYKHARRALMIŌ

With the sacred light lit and the appropriate powers of the present time invoked, uncover your head and recite the Light-Retaining Charm based on PGM IV.930—1114 (Conjuration of Light under Darkness):

I conjure you, holy Light, breadth, depth, length, height, brightness,
by ΙΑΩ ΣΑΒΑΩΘ ΑΡΒΑΘΙΑΩ ΣΕΣΕΓΓΕΝΒΑΡΦΑΡΑΓΓΗΣ ΑΒΛΑΝΑΘΑΝΑΛΒΑ ΑΚΡΑΜΜΑΧΑΜΑΡΕΙ ΑΙ ΑΙ ΙΑΩ ΑΞ ΑΞ ΙΝΑΞ
remain by me in the present hour, until I have accomplished all I have set out to do!
Now, now, immediately, immediately, quickly, quickly!

Call upon the Guardians of the Directions.  This is essentially using my Invocation of the Solar Guardians, based on PGM II.64—183 and PGM.XII.14—95, to recognize the four spiritual entities who stand guard of the stations of the Sun at sunrise, noon, sunset, and midnight, as well as the realms and rulers of the heights and the depths, so as to orient and protect both the temple and the magician.  The first guardian to be invoked is the one who controls the quarter of the sky where the Sun currently is: between sunrise and noon, the Guardian of the East should begin the invocations; between noon and sunset, the Guardian of the South; and so forth.

  1. First, face the East or, if preferred, whatever quarter of the sky the Sun happens to be in at the moment of the invocation.
  2. Take a half-step forward with the right foot, raise the right hand forward and out, and raise the hand up and out towards that direction.  Give the salutation to the guardian, lower the hand, bring the right foot back, then turn 90° clockwise to salute the next guardian.  The four salutations for these guardians are, with the order to be changed according to the direction first started with:

    ΙΩ ΕΡΒΗΘ, take thy place in the East!
    ΙΩ ΛΕΡΘΕΞΑΝΑΞ, take thy place in the South!
    ΙΩ ΑΒΛΑΝΑΘΑΝΑΛΒΑ, take thy place in the West!
    ΙΩ ΣΕΣΕΓΓΕΝΒΑΡΦΑΡΑΓΓΗΣ, take thy place in the North!

  3. Once all four guardians of the cardinal directions have been saluted, return to the original direction, and stand with both feet together.
  4. Look directly up and extend the right palm outwards and upwards to salute the guardian of the heights:

    ΙΩ ΑΚΡΑΜΜΑΧΑΜΑΡΕΙ, take thy place in the Heights!

  5. Look directly down, and extend the right palm outwards and downwards to salute the guardian of the depths:

    ΙΩ ΔΑΜΝΑΜΕΝΕΥΣ, take thy place in the Depths!

  6. Extend both arms outward with the right hand turned up and the left hand turned down, and give the concluding call:

    For I am ΜΑΛΠΑΡΤΑΛΧΩ standing in the midst of the All!

At this point, if desired, the magician may enter into a phase of prayer before any further work.  This is not required, but those who take a more liturgical or Hermetic priestly approach may consider reciting such prayers as the Prayer of Hermes Trismegistus from the Corpus Hermeticum, the Stele of Aiōn from PGM IV.1167—1226, the Hymn of the Hidden Stele from PVM IV.1115—1166, or other such prayers.  This would be to focus the mind of the magician as well as to further sanctify the temple, but these are not strictly required to be performed.

Before further work, some magicians may feel more comfortable working within a cast circle.  Given the purification, illumination, and warding of the temple in the previous steps, a circle may be deemed superfluous and unnecessary, and though researchers like Stephen Skinner suggest that circle-working could have been a common aspect of PGM-style magic, very few rituals in the PGM and similar works explicitly call for a circle, and most have no need for one.  However, should a circle be desired for further working, one may be cast at this point.  Starting from the same direction that the Guardians of the Directions began and proceeding clockwise, trace a circle on the ground (either drawn out in white chalk or natron, or traced with the fingertips of the dominant hand, a wand, or a knife) while reciting the following (adapted from my older preparatory/framing rite the Q.D.Sh. Ritual).  As there are four lines in the chant that follows, draw the circle slowly and thoughtfully enough such that each line can be recited within the tracing of one quarter of the circle.

In the name of the Nous, this circle is consecrated for our defense.
By the power of the Logos, this circle is defended for our perfection.
For the sake of the Sophia, this circle is perfected for our work.
Through the might of the Aiōn, may all that is baneful be cast out, that only Good may here remain.

Empower yourself.  This is a three-step process, combined from one popularly-known modern one and two adapted from the PGM.  The first part is what I call the “Ray of Heaven and Earth”, which is a variant of the first part of Jason Miller’s “Pillar and Spheres” energy work method from The Sorcerer’s Secrets; the visualization is largely the same, but I’ve replaced the chants from Latin/English with appropriate Greek ones.  The second part is a shorter form of the Heptagram Rite from PGM XIII.734—1077; it’s more involved than a simple Calling the Sevenths (which is fine on its own and may be substituted here instead for time), but it’s also not the entire Heptagram Rite, either; this middle-form is what I call the Minor Heptagram Rite.  This is finished with the final declaration of power and protection from the Headless Rite from PGM V.96—172, using the Crowley form of the ritual (though substitutes may be made here as well).

  1. Perform the Ray of Heaven and Earth.
    1. Stand upright with the back straight. Center yourself.
    2. Visualize an infinite, infinitely white light shining directly above you, infinitely distant in the highest heavens.
    3. Intone: Κατάβαινε, ὦ πέλεια! (Katábaine, ō péleia! or, in English, “Descend, o Dove!”) As you intone this, inhale deeply and visualize a ray of white light shining down from the heavens directly into the crown of the head, down through the spine, through the sacrum, and downwards infinitely below you. Exhale slowly, feeling purifying, soothing, straightening power radiate from the ray into the rest of your body.
    4. Maintain the above visualization. In addition to that, Visualize an infinite, infinitely red light shining directly below you, infinitely distant in the lowest reaches of the earth.
    5. Intone: Ἀνάβαινε, ὦ ὄφϊ! (Anábaine, ō óphï! or, in English, “Ascend, o Serpent!”). As you intone this, inhale deeply and visualize a ray of red light shining up from the earth directly into the sacrum, up through the spine, through the crown, and upwards infinitely above you. Exhale slowly, feeling vivifying, heating, hardening power radiate from the ray into the rest of your body.
    6. Visualize both rays, the white descending from heaven though you into the earth and the red ascending from earth through you into heaven, and mixing in your body, connecting it with all the heavens and all the earth with you in the direct center channel between them.
    7. Intone: Ἅφθητι, ὦ πυρ! (Háphthēti, ō pur! or, in English, “Be kindled, o Fire!”) As you intone this, inhale deeply and let both powers suffuse your body in an infinitely bright light, feeling all the powers of heaven and earth connect within you. Exhale slowly, letting the power radiate through you and from you, having connected with heaven and hell equally.
  2. Perform the Minor Heptagram Rite.  If desired, the shorter Calling the Sevenths may be done instead, but for full rituals, the Minor Heptagram Rite is preferred.
    1. Recite the invocation to Aiōn:

      I call on you, eternal and unbegotten Aiōn, who are One, who alone hold together the whole creation of all things, whom none understands, whom the gods worship, whose name not even the gods can utter. Inspire from your breath, o ruler of the Pole, the one who calls on you who is under you! I call on you as the gods call you! I call on you as the goddesses call you! I call on you as the winds call you!

    2. Face the sunrise in the east with arms raised in the orans gesture.

      I call on you as the east: Α ΕΕ ΗΗΗ ΙΙΙΙ ΟΟΟΟΟ ΥΥΥΥΥΥ ΩΩΩΩΩΩΩ

    3. Face north with arms raised in the orans gesture.

      I call on you as the north: Ε ΗΗ ΙΙΙ ΟΟΟΟ ΥΥΥΥΥ ΩΩΩΩΩΩ ΑΑΑΑΑΑΑ

    4. Face west with arms raised in the orans gesture.

      I call on you as the west: Η ΙΙ ΟΟΟ ΥΥΥΥ ΩΩΩΩΩ ΑΑΑΑΑΑ ΕΕΕΕΕΕΕ

    5. Face south with arms raised in the orans gesture.

      I call on you as the south: Ι ΟΟ ΥΥΥ ΩΩΩΩ ΑΑΑΑΑ ΕΕΕΕΕΕ ΗΗΗΗΗΗΗ

    6. Face down with arms raised in the orans gesture.

      I call on you as the earth: Ο ΥΥ ΩΩΩ ΑΑΑΑ ΕΕΕΕΕ ΗΗΗΗΗΗ ΙΙΙΙΙΙΙ

    7. Face forward with arms raised in the orans gesture.

      I call on you as the sky: Υ ΩΩ ΑΑΑ ΕΕΕΕ ΗΗΗΗΗ ΙΙΙΙΙΙ ΟΟΟΟΟΟΟ

    8. Face up with arms raised in the orans gesture.

      I call on you as the cosmos: Ω ΑΑ ΕΕΕ ΗΗΗΗ ΙΙΙΙΙ ΟΟΟΟΟΟ ΥΥΥΥΥΥΥ

    9. Recite the second invocation to Aiōn, based on the Eighth Book of Moses (PGM XIII.1—343) and the Headless Rite (PGM V.96—172):

      I call on you, who are greater than all, the creator of all, the self-begotten who see all and are not seen! For you gave to Hēlios glory and all power, and to Selēnē the privilege to wax and wane and have fixed courses, yet you took nothing from the earlier-born darkness, but apportioned all things so that they should be equal! For when you appeared, both Order and Light arose! All things are subject to you, whose true form none of the gods can see, who change into all forms! You are invisible, o Aiōn of Aiōns, and through you arose the celestial pole from the earth! Hear me and help me, o lord, faultless and unflawed, who pollute no place, for I bear witness to your glory! Lord, King, Master, Helper, empower my soul!

  3. Recite the final empowerment of the Headless Rite:

    ΑΩΘ ΑΒΡΑΩΘ ΒΑΣΥΜ ΙΣΑΚ ΣΑΒΑΩΘ ΙΑΩ
    Come forth and follow, so that every spirit, whether heavenly or ethereal, upon the earth or under the earth, on dry land or in the water, of whirling air or rushing fire, and every spell and scourge of God may be obedient unto me.

    Alternatively or additionally, if another phylactery is to be used for a given ritual, this is the proper time to don it and recite any accompanying prayers or invocations that go along with it.  These include rings, pendants, headwear, anointing with oils, or the use of other charms, spoken or otherwise.

Now, complete the empowerment and establishment of the temple by reciting the following, again from the Crowley version of the Headless Rite:

Thus have I spoken; thus are the words!
ΙΑΩ ΣΑΒΑΩΘ

At this point, the temple has been prepared and established as a sacred space, and you as the magician have become empowered and placed yourself under the powers of the cosmos and of those who watch over the temple.  If desired, incense may now be lit for its own sake as a means to further purify the temple, as well as an offering for the powers that watch over and already inhabit it, though it is not necessary to do so at this time and is better reserved for the ritual proper that follows.

With all the above done, the ritual proper may then begin in earnest.  Whatever happens here depends on the magician and the ritual itself.

After the ritual proper, prayers of thanksgiving and communion (such as the Prayer of Thanksgiving of Hermes Trismegistus from the Corpus Hermeticum) may be made at this point, especially after purely theurgic or truly divine rituals, but are not required.

Once the ritual proper has come to a close, the temple must also be closed with a general dismissal of spirits and a formal extinguishing of the light:

  1. Light a small amount of incense as a final thanks, general dismissal, and banishing, reciting the following based on the final prayers from PGM I.262—347, PGM IV.154—285, and PGM VII.930—1114.  Frankincense is the best general choice for this, but other types of incense may also be offered based on the nature of the ritual done before.

    I have been attached to your holy form;
    I have been given power by your holy name;
    I have been blessed with your holy emanation of the Good;
    Be gracious unto me, Lord, god of gods, master, daimōn, primal, elder-born one!

    I give thanks to you, o great gods, elder-born, mighty powers!
    Depart, lords, depart into your heavens, into your places, into your courses.
    I adjure by the fire which first shone in the void,
    I adjure by the power which is greatest over all,
    I adjure by him who destroys even in Hadēs
    That all now depart from this place, returning to your abodes,
    And harm me not, but be forever kind.
    Keep me healthy, unharmed, untroubled by ghosts, free from calamity, and without terror.
    Hear me for all the days of my life!

    Thus have I spoken; thus are the words!
    ΙΑΩ ΣΑΒΑΩΘ

  2. If the optional circle was cast earlier, it should be traced counterclockwise starting at the same direction from which it was drawn prior to such prayers.  If the circle was merely traced, e.g. with the fingertips or a wand, trace it in reverse using the same means; if it was drawn in e.g. chalk or natron, make four openings in the circle aligned to the four directions as the circle is otherwise traced with the fingertips.  No invocation or chant is required for this, but a short thanksgiving prayer may be said, such as the following from my own simple thanksgiving practice:

    Nous, Logos, Sophia, Aiōn,
    Thank you very much for everything.
    I have no complaints whatsoever.

  3. Extinguish the light.  With the eyes closed, recite the following over the flame of the lamp or candle using the Dismissal of Light from PGM VII.930—1114 as well as a short form of the method for quenching fire from PGM XIII.1—343, the first to send away the holiness in the flame and the second to put out the physical flame itself:

    ΧΩΩ ΧΩΩ ΩΧΩΩΧ, holy brightness!
    Depart, holy brightness!
    Depart, beautiful and holy light of the highest God Aiōn!

    Hear, o Fire, o work of the works of God, o glory of the Sun!
    Be quenched, become cold, and let your flame be scattered that it may touch no one and nothing!

    Cover your head once more, open your eyes, then put out the fire in one swift motion.

The temple space has now been closed, and the ritual has now come to a complete end.  Follow-up meditation or prayers may be made or a meal may be served, and any clean-up of the temple may now be done.

Blessing of the Vessel

(Update 1/9/2018: Interested in more about this ritual?  Check out my more polished, fleshed-out writeup over on this page!)

In addition to Betz’s version of the Greek Magical Papyri, which is as indispensable to me as a good copy of Agrippa’s books, there’s another text I often reference when trying to find good source material from about the same time period of the early first millennium CE from the southeast Mediterranean.  Ancient Christian Magic: Coptic Texts of Ritual Power (1994) by Marvin Meyer and Richard Smith is an excellent text that uses more Coptic spells than Greek or Demotic, and although there’s some minor overlap between Meyer and Betz, there’s a hefty amount that’s only in this text.  I find that Fr. Michael Cecchetelli has also pulled or incorporated stuff into his Book of Abrasax from the same texts as are present in Meyer, so it’s a good text to read through.  It’s not formatted as nicely as Betz has done his version of the PGM, but it’s workable all the same.

One ritual from this text caught my eye recently as I was going through and rewriting my enchiridion, just to see if there was anything in it that I could use that I hadn’t already seen or glossed over.  Labeled as “Cairo, Egyptian Museum 49547”, it’s an ostracon (inscribed potsherd) described in Meyer as a “spell invoking Bathuriel and other heavenly powers”.  It’s got a distinct liturgical tone to it, and though it’s a manifestly Christian text, it also draws on Egyptian, Jewish, and Gnostic traditions.  It’s not particularly long and doesn’t seem to have any specific application, nor is there a ritual framework in which to apply it (because of course not), but it’s a good thing I’ve been experimenting with as of late.

I found another copy of the same text in an online publication, which you can find here; it’s far more academic and, accordingly, has far more footnotes and commentary to incorporate, and its author, the Mormon scholar Hugh Nibley, concludes that it’s far more than just a blessing of a cup.  Rather, he describes it as a Christian variant of the Egyptian Books of Breathing, funerary texts used to enable people to survive in the afterlife, similar to the Egyptian Book of the Dead.  Granted that Nibley translated and understood these texts with a Mormon agenda and interpreted this as an early Christian variant of the Mormon “prayer circle”, but he might be onto something interesting with that idea.

With that, here’s my interpretation and ritualization of the text.  Instead of going with Nibley’s rather stretched idea of the ritual as a thing of ennoblement or ascension of the dead in a prayer circle, I use the ritual as a more direct and obvious choice of blessing a vessel (like the Chalice) for holding the blessings of God and partaking of them in liquid form.  If you’re not doing anything else at sunrise, this is a good ritual to use first thing in the morning to prepare yourself for the day, or when preparing for some other holy act to confer blessing or initiation.

At sunrise, prepare a clean glass, chalice, or other vessel you can drink from.  Prepare an amount of either pure, clean water or holy water mixed with wine.  Use an amount that you can drink entirely in three, four, or five reasonably-sized gulps (three for the Trinity, four for the four directions, five for the five wounds of Christ), plus another dallop of water.  Set it in the middle of an altar or other clean surface, oriented towards the sunrise.  If desired, set on the altar a single white candle oriented to the East or four white candles, one for each of the four directions, as well as incense (preferably frankincense and/or myrrh) burning.

Begin by making the Sign of the Cross at each of the first six invocations:

+ Hail, El Bathuriel, who gives strength, who gives voice to the angels!
+ Hail, Adonai!
+ Hail, Eloi!
+ Hail, Abrasax!
+ Hail, Iothael!
+ Hail, Mizrael, who has looked upon the face of the Father in the power of ΙΑΩ!

Place both hands over the vessel.

I adjure you by the first seal, placed upon the body of Adam.
I adjure you by the second seal, placed upon the members of Adam.
I adjure you by the third seal, which marked the vitals and the breast of Adam when he was cast down to become dust, until Jesus Christ takes him by the hand in the embrace of his Father.

Raise both hands up to heaven.

The Father has raised him up!
He has breathed in his face, He has filled him with the breath of life!
Send to me your breath of life, unto this true and faithful vessel!
Amen, amen, amen!

Sousa, sousa, sousa!
I covenant with you by the three cries which the Son uttered on the cross: Eloi Eloi Sabaktani, “God, my God, why hast thou forsaken me?”

Holy, holy, holy!
Hail, David, the forefather of Christ, he who sings praises in the Church of the First-born of Heaven!
Hail, David, the forefather of the Lord, of the joyful ten-stringed lyre, the joyful one who sings within the the sanctuary!

Hail, Harmosiel, who sings within the veil of the Father!  They repeat after him, those who are at the entrances and those who are upon the towers.
When the Tribes of the Twelve Worlds hear what he says, they joyfully repeat after him:
Holy, holy, holy!  One holy Father!
Amen, amen, amen!

At this point, face inward and recite the Lord’s Prayer or some other exaltation of God in silence. Place the dominant hand above the cup, and raise the left one in adoration of heaven.

Hail Arebrais in Heaven and Earth!
Hail, o Sun!
Hail, you twelve little children who cover the body of the Sun!
Hail, you twelve vessels filled with water!  They have filled their hands; they have scattered abroad the rays of the Sun, that they may not burn up the fruits of the field.
Fill your hands, pronounce your blessing upon this vessel!

Pick up the cup.  In a clockwise motion, face the four directions and present the cup to the four directions with the cup up high in front of you.

Hail, you four winds of Heaven!

Again, face the four directions and present the cup to the four directions with the cup at chest level in front of you.

Hail, you four corners of the Earth!

Face the altar, holding the cup above your head in front of you.

Hail, you hosts of Heaven!

Hold the cup at chest level in front of you.

Hail, you Earth of the inheritance!

Raise the cup high above your head.

Hail, o Garden of the Saints of the Father!

Pour out just a small amount of water before you.  Drink the water from the cup in slow, measured gulps.  Holding the cup at your chest, take as many deep breaths as you had gulps of water, letting the water inside you fill your entire presence, turning into light that fills your spirit, becoming brighter with each breath.  Place the cup down on the altar.

One Holy Father +
One Holy Son +
One Holy Spirit +
Amen.

The ritual is complete.  If desired, follow up by singing hymns or psalms of praise, practice the Hymns of Silence, or perform some other empowerment ritual to build upon this.

Now, the ritual is designed above with one person in mind drinking from a single vessel.  If more people are present, a large bowl may be used, with all participants taking a cupful for themselves and practicing the ritual motions starting at “Hail Arebrais…”, drinking the liquid in unison at the end; I envision the ritual leader performing the initial few parts on their own, with everyone reciting the ritual once everyone has their own cup.

Alternatively, the use of the word “vessel” here is ambiguous; sure, it can refer to a drinking vessel like a cup or bowl, but it could also refer to a human being; instead of blessings from heaven filling a liquid, it could refer to the Holy Spirit filling a human.  This is, after all, the fundamental idea underlying both the idea of saints as well as of prophets, the word for which in Hebrew indicates hollowness or being hollowed out to hold the voice of God.  It bears experimentation to use this ritual without an actual cup, using oneself as the vessel to be reborn and filled with heavenly power and presence.

A few notes on the text itself:

  • The text begins with a Tau-Rho sign (not the usual Chi-Rho), similar to an ankh.  Meyer presents this as a cross, although Nibley says that this is supposed to be closer to an ankh than a cross.
  • The use of the name “Bathuriel” is odd; I wasn’t able to find particularly much online besides that it’s the moniker used for several gamers.  What I was able to find was that this is a name used in a few Gnostic texts to refer to God the Father, so when the text begins “Hail, El Bathuriel…”, it might be considered an epithet of God.  Nibley’s derivation of the name comes from Hebrew Bait-suri-el, or “the house of my strength is God”.  In other texts, this name is described as the “Great Power” or “Great True Name” of God.
  • Adonai and Eloi aren’t surprising appellations of God to find here, being Hebrew/Aramaic for “my Lord” and “my God”, respectively.  Abrasax, however, seems to be an appellation of God as well, not his own entity; this use of the name gives a distinct solar power to the God of this ritual, but also as divine mystagogue.
  • Mizrael (or Mistrael) may be considered an angel here, but as the embodiment of the divine authority of God, enabling him to see the true face of God behind the veil.
  • Sousa, sousa, sousa” isn’t translated from the original text, but given the context, it could be an ejaculatory cry for help, recalling the Greek σωζε or σωσαι, meaning “rescue”.
  • The use of Jesus’ cry “Eloi, eloi, elema sabaktani” (more canonically written “Eloi eloi lema sabachthani“) is a hugely popular phrase to use in many of the Coptic spells I’ve seen, including the translation of it into the language of the source text.  The original text had it in a very corrupt form on its own: “Eloi, eloi, ahlebaks atōnē“.
  • Harmosiel is another angelic entity, the one who sounds the trumpet of the presence of God and shares with Mizrael the privilege of beholding the face of God behind the veil.
  • In my view, the “Tribes of the Twelve Worlds” as well as the “twelve little children” and describe the twelve Zodiac signs and their embodiments as the twelve tribes of Israel.
  • The name “Arebrais” is lacking in full in Meyer (present as “Ab[…]ais”), but present in Nibley.  I instinctively filled the name as “Ablanais”, under the influence of the word ΑΒΛΑΝΑΘΑΝΑΛΒΑ, but to each his own, I suppose.
  •  The description of the “twelve vessels” with water that scatter the rays of the Sun to preserve vegetation is noted by Nibley has having a more mundane task than representing the high angels of the Zodiac; he describes them like the atmosphere and its moisture scattering the harmful rays of the Sun that would cause harm to living creatures.  This is a distinctly modern understanding, perhaps, but not a terrible way to see it.
  • “Garden of the Saints of the Father” could also be interpreted as “Authority of the Saints of the Father”, as the same word works for both.  Nibley notes that the garden is the sanctified inheritance of the saints, and the authority as that with which the saints have been invested.

Empowerment Candle Ritual with Psalm 119

(Update 1/8/2018: Got here by Googling around or followed a link from another site?  Interested in more about this ritual, especially since this post is old and I’ve learned quite a bit more since then?  Want to know how to do this ritual better?  Check out my more polished, fleshed-out writeup over on this page!)

Recently, I got back in touch with a good magical colleague of mine whom I hadn’t spoken to in a bit.  Not that anything was wrong, it was just that life got in the way of us having a good time.  Happily, our mutual absence from each other’s lives is now over, and we’re getting down to brainstorming some good ol’ fashioned powerworking, because we’re fancy like that.  My friend and I don’t exactly match much in what we do; I’m the fancy Hermetic quasi-Hellenic part-classical-part-Renaissance ritual magician, and my friend is basically a dirty, fabulous, conjuring, rootworking, Vodou-doing swamp witch.  We happily complement each other’s works, and although we’re kinda like night and day, there are a good number of places we overlap.

One night, we were discussing some traditional protection magic involving mirror boxes and representations made of ourselves to act as decoys in attracting maleficia. My friend brought up the idea of circling the representation in ash composed from burning copies of Psalm 23 and Psalm 91, both of which serve extremely well in spiritual protection and defense.  The notion of circling an image of oneself in ash struck me as peculiar, but also extraordinarily powerful.  The image of Tarot Trump XXII, the World, stuck in my head, and my mind made the leap to using Psalm 119 as the basis for such an ash as well.

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After all, Psalm 119 is the longest Psalm in the Bible, and itself is longer than a good number of books from both the Old and New Testament.  It’s an example of an acrostic hymn, where each section begins with a different letter of the alphabet (in this case, the Hebrew script).  Thus, there are 22 sections of 8 verses each, each verse extolling a different virtue or blessing ascribed to the Law.  Because of it’s all-encompassing nature, it’s one of the most powerful psalms used in psalmic magic, like in conjurework and American folk magic.  Sometimes just a small section of the Psalm is used, and sometimes the entire psalm.

Add to it, the connection of the different sections of Psalm 119 with the Hebrew letters struck me as powerful.  I think my readers are already familiar with my affinity for alphabet magic, especially when it comes to Greek, but that’s not to say I discount the use of Hebrew.  After all, qabbalah is still a thing.  With each Hebrew letter represented in Psalm 119, the psalm truly does have a universal power that can affect, well, everything.  Every force in the Hebrew tradition (12 signs of the Zodiac, 7 planets, and 3 elements because Earth and Spirit aren’t a thing rabbinically speaking) is represented here, and is heavily involved in the modern understanding of the paths of the Tree of Life.  If we combine the powers of the building blocks of the cosmos with the already notable power of Psalm 119 as used in traditional magic, we can get a truly powerful result upon ourselves.

Thus, this ritual makes an ash with Psalm 119 and circles a representation of ourselves with it; we effectively encircle, fortify, and bless ourselves with all of creation and all of the blessings and promises of the Lord, while also orienting ourselves to the Law of God and our duties within it.  My swamp witch friend heard me out on this and we promptly queened out over the prospects of using this in a separate ritual.  After some discussion, we decided to draw out a recitation of the entire Psalm 119 over the course of a lunar month for a general, but profound, empowerment ritual to strengthen, bless, and help us in all our needs in life.  A tentative working name for this ritual might be “Anointing of the World’s Blessing”, given a structural similarity with the World card and what it actually does.

The ritual takes place over a full lunar month (30 consecutive days), broken down into several stages.  The way we’ve planned it, the ritual requires about 15 minutes per day, but it can be augmented as necessary according to your own preferences.

  • Day 0 (New Moon, one day): preparation of supplies and altar
  • Days 1 through 3 (three days): initial prayers
  • Days 4 through 25 (22 days): Psalm prayers
  • Days 26 through 28 (three days): final prayers
  • Day 29 (Dark Moon, one day): thanksgiving and cleanup

The materia for this ritual are fairly simple and easily obtained:

  • Four white candles (tealights work fine)
  • Four seven-day candles (those 7-color glass-encased candles are perfect)
  • A recent picture of yourself
  • A printout of Psalm 119
  • A Bible (any decent translation in your native language is good, but you can’t go wrong with the King James Version)
  • A small glass jar or vial with airtight lid
  • Olive oil

On the day of the New Moon, prepare your representation of yourself.  If you’re just using a picture of yourself, write out your full birth name, followed by “son/daughter/child of” the name of your mother, and your birthday and birthtime (if you have it), perhaps writing your name on it seven times to make a proper name paper out of it.  Once this is done, take the printout of Psalm 119 and burn it to ash.  On an altar or surface that you’ve already ritually cleaned off for the working, set the representation of yourself down and make a complete circle around it in the Psalm ash, and set the four 7-day candles around the circle aligned to the four cardinal directions.

psalm119altar

Set one white candle on top of your representation (with at least some sort of protection between the candle base and your representation) and light it, letting it burn down completely, praying that the ritual to be used with them be purified and blessed with the grace and power of God.  Once the white candle has burned out later that day, dispose of it.

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On the sunrise after the New Moon (the start of the Noumenia), begin the first three days of the ritual.  Light the candle aligned towards the East and face the East as well if you can (not required).  On sunrise of each of these three days, recite the Pater Noster once and the Gloria Patri three times.  Recite an adaption of the prayer from the Heptameron (normally to be used instead of invocations of the angels of the airs when working above the fifth heaven):

O God, mighty and merciful!
O God, great, excellent, and honored through endless ages!
O God, powerful, strong, and without beginning!
O God, wise, illustrious, just, and divinely loving!

I ask you, most holy Father, that I should complete and completely realize my work, labor, and petition, You who live and reign, world without end.  Bless me in all times, in all days, in all places, in all ways.  Let boundless bounty and blessing come to me from the four corners of the world.  Help me, o Lord, in my life that I may come to be girded by the strength and aid of the world, subject only to You.  Amen.

On the sunrise of the fourth day, go to the altar and face East if you can (not required).  Recite the following prayer over the altar:

O Lord, open thou my lips, and my mouth shall shew forth thy praise.
O God, make speed to save me.
O Lord, make haste to help me.
Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end. Amen.

On this day, pray the first section of verses (Psalm 119:1-8) corresponding to the Hebrew letter Aleph.  As is traditional, it’s important to actually read this from a hardcopy Bible, but that’s only if you care about being traditional.  After praying this section of Psalm 119, meditate briefly on the meaning and content of the section just recited, closing with a silent prayer for the blessing of the world to infuse your life, empower you, strengthen you, illumine you, and assist you in all undertakings.

Repeat this process for the next 21 days, reciting each of the sections of Psalm 119 in turn.  Thus, on the fifth day, recite the second section of Psalm 119 (Bet); on the sixth, the third section (Gimel); on the seventh, the fourth section (Dalet); and so on until the 25th day, reciting the 22nd section (Tav).  Eventually, the 7-day candle you lit earlier will burn out; on the next sunrise, light the next candle going in a clockwise direction (so East, South, West, then North).  The first three candles should have burned out by the 25th day, with more than half of the fourth and final candle having been consumed.  If they burn longer than expected, set alight the next candle on the expected day using the flame from the old candle; if they burn shorter than expected, set alight the next candle on the expected day rather than immediately.

On the 26th day, begin the process of closing the ritual for the final three days.  The process is the similar to the first three days: on sunrise of each of these three days, recite the Pater Noster once and the Gloria Patri three times. Finally, recite Matthew 7:7-8 from the Bible:

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.  For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

Ideally, the candle-verse breakdown should go like this:

  1. Three days of preliminary prayer, Aleph, Bet, Gimel, Dalet
  2. Heh, Vav, Zayin, Chet, Tet, Yod, Kaph
  3. Lamed, Mem, Nun, Samekh, Ayin, Peh, Tzaddi
  4. Qoph, Resh, Shin, Tav, three days of final prayer

On the 29th day, the day before the New Moon (maybe two days depending on the specific month we’re in), all the candles should have burnt out entirely.  This is the final day of the ritual when all the other work has been done.  First, take your picture and burn it to an ash, then collect the rest of the ash from the Psalm 119 printout and mix it together.  If there’s any wax or soot residue from the four seven-day candles, take a small scraping from each candle and mix it with the ash.  Get a small vial of good olive oil and mix the ash in fully and well.  Dispose of the rest of the remains from the ritual, then set the vial of ash where your picture used to sit, and set three white candles close around the vial.  Light them and make an offering of praise in thanksgiving to God for his help and blessing in your life; I recommend the thanksgiving prayers I use, based on Draja Mickaharic’s prayer from the Old Testament.  Pray over the oil mixed with the ash that it may assist you henceforth in all your undertakings, both those you desire and those you ought to desire, in the things you do and the things you ought to do, that you may always receive the blessing and strength and courage of the Lord in all your life.  Let the candles burn down completely.  Once they’ve burned out, the ritual is complete and finished.

The oil mixed with the ash is to be kept safe as a special and private anointing oil for yourself.  It’s intrinsically tied to you and your life, and not to be used by others or on the tools of others, only on you and your tools in your workings.  Anoint yourself with this oil (perhaps using Psalm 23, perhaps using my own prayer of anointing that you might find useful) before any working or operation, even if it’s a mundane thing like going to an interview; heck, anoint yourself with it upon rising every day.  This oil is a blessing for you in addition to having received the blessings from praying Psalm 119 itself.

Some suggestions for alternatives or enhancements to the ritual:

  • Instead of using the preface prayer (O Lord, open thou my lips…) to the sections of Psalm 119, you might use Psalm 23 instead, which is also appropriate here.
  • A la my daily mathetic letter meditations, you may find it helpful to do a similar meditation ritual for the letter of the section of Psalm 119 being meditated upon, complete with a visualization of the Hebrew letter itself and projecting it and the sounds of the letter into the ash.
  • If you’d like to focus the entire ritual to a particular end rather than a general empowerment, dress the candles and your representation with an appropriate oil, as well as the Psalm printout before you burn it.  You could also write out the intention of the ritual on the back of your photo as well, writing it in a circle around your name and birth information.
  • Consider dedicating the four candles to the four archangels Michael, Gabriel, Raphael, and Uriel in their appropriate directions (using whatever associations you prefer for this), and invoke them on each day their specific candles are burning.  Going with the Tarot theme, you might place the Kings of the Tarot under each candle (King of Wands for Michael, King of Swords for Raphael, etc.) and place the World card under yourself.  In the picture of my working setup above, you can see that I did just this, with the World card hidden under the silver platter with my picture and the ashes.
  • I only clean off a ritual surface with a light wash of Florida water and holy water (obtained from a church is always a good choice, but you can make it on your own, too), but you might enhance the ritual area by drawing an empowerment sigil under your representation, lining the surface with crossroads dirt, writing sacred verses from the Bible around your representation to be covered with the Psalm ash, or the like.
  • The ritual above says only one section of Psalm 119 per day during the main part of the ritual month.  You might also consider saying the entire psalm each day, or building up to saying the entire psalm over the course of the month (saying the Aleph section on the first day of this part of the month, Aleph and Beta on the second, Aleph through Gimel on the third, until the final day when you say the entire Psalm 119).
  • I know that there are angels for each of the letters of the Greek alphabet, and I’m sure that a similar set of angels exist for the letters of the Hebrew script, though I don’t know (yet) of one.  You might consider doing an invocation of the letter-angel on each day corresponding to the particular section of Psalm 119 being said.  Alternatively, you might consider invoking the angel associated with the force that is associated with each Hebrew letter (e.g. Heh is associated with Aries, so invoke the angel of Aries, Malkhidael; Aleph is associated with Air, so invoke the angel of Air, Raphael).  You can find these names courtesy of Agrippa (book II, chapter 7 for the elements, chapter 10 for the planets, chapter 14 for the signs).
  • If you want to be more Jewish about this, instead of reciting the prayers at sunrise, try doing them at sunset when the Jews consider their days to start.
  • To be honest, I hadn’t originally considered saving the ash from the Psalm and mixing it with the photo to turn it into an anointing oil, but hey, “waste not, want not”.  Instead of doing that, you could save the ash with the picture (not burning it) and turning it into a mojo bag or other similar charm to keep with you.
  • You might consider using a lodestone or magnet lightly dusted with the Psalm 119 ash and placing it on top of your image so that it attracts all the blessings of the world to you.  This magnet would be placed into the vial of oil to continue drawing the blessings to it and to you over time.  I don’t prefer doing this, only because with the ritual, there’s no need to attract anything from the world that you’re already the center of; all of the cosmos revolves around you in this ritual layout.  There are arguments for and against this, and I can see benefits for doing both.  Experiment!
  • If you want to speed up the process, you might be able to condense the whole working into seven days.  The first day would be for setup and opening prayers (days 0 through 3) and the last day for closing prayers and thanksgiving (days 26 through 29).  The intermediate five days would go more-or-less as usual, except that you’d recite four sections of Psalm 119 a day: open with section Aleph, two of the sections of the psalm (Beth and Gimel, Dalet and Heh, Vav and Zayin, Cheth and Teth, etc.), then close with section Tav.  This maintains a coherency along the entire week, but in a faster manner.  Still, why rush it?  Why use the microwave when you can have a slow-cooked, higher-quality meal instead?
  • As with any prolonged ritual working, this may have some unintended side-effects.  Read through the entire psalm first before deciding whether you want to use this ritual.  I honestly didn’t expect this ritual to have as many effects as it did, not all of which were entirely pleasant to go through, but I’m glad it did.

(Again, this post is old, so please check out my more polished, fleshed-out writeup over on this page!)

Quick Empowerment Ritual

Want a short and fast empowerment ritual?  How fortuitous, because here’s one for you to try out!

I got the idea after talking with Fr. Rufus Opus and getting a short Hermes contemplative ritual from him.  It was his special kind of mashup between a Trithemius-style conjuration, invocation of a god, and contemplation, which turned out really well.  At the beginning, the ritual uses the climactic line and descriptor of intent from the Headless Rite (PGM V.96) to solidify the magician’s power and authority in the cosmos.  It’s basically a consolidation and concentration of the entire force of the Headless Rite into a short statement of intent, which works pretty awesomely.  It’s not a substitute for the whole Headless Rite, but it works as a shorter version of the Preliminary Invocation.  I’ve gotten into the habit of using it before any major ritual and incorporating it into my morning ritual schema.

If you have it, anoint your forehead and palms with Abramelin or similar solar/holy oil.  Face north, and either raise both your arms up in a Y-formation (generic pose of power) or with the right hand extended in front of you and the left up and behind you (Egyptian fighting pose).  and say the following words of power.  Imagine them glowing across your forehead, with the beneficial sign in the middle.  In Greek letters and in transliterated Roman:

ΑΩΘ ΑΒΡΑΩΘ ΒΑΣΥΜ ΙΣΑΚ ΣΑΒΑΩΘ ΙΑΩ

AŌTH ABRAŌTH BASYM ISAK SABAŌTH IAŌ

Headless Rite Sacred Symbol

Extend the arms out to your sides, palms facing forward, and say the following incantation.  While saying the incantation, feel the words vibrate throughout the cosmos, and feel yourself taking in and incorporating all of existence within you as a king would his kingdom.  I’ve provided the incantation in four variations: Greek text, transliterated Roman, translated from the PGM, and the Liber Samekh variant translation:

ΥΠΟΤΑΞΟΝ ΜΟΙ ΠΑΝΤΑ ΤΑ ΔΑΙΜΟΝΙΑ ΙΝΑ ΜΟΙ ΗΙ ΥΠΗΚΟΟΣ ΠΑΣ ΔΑΙΜΩΝ ΟΥΡΑΝΙΟΣ ΚΑΙ ΑΙΘΕΡΙΟΣ ΚΑΙ ΕΠΙΓΕΙΟΣ ΚΑΙ ΥΠΟΓΕΙΟΣ ΚΑΙ ΧΕΡΣΑΙΟΣ ΚΑΙ ΕΝΥΔΡΟΣ ΚΑΙ ΠΑΣΑ ΕΠΙΠΟΜΠΗ ΚΑΙ ΜΑΣΤΙΞ ΘΕΟΥ.

Hypotaxon moi panta da daimonia hina moi ē hypēkoos pas daimōn ouranios kai aitherios kai epigeios kai hypogeios kai khersaios kai enhydros kai pasa epipompē kai mastix Theou.

Subject to me all spirits so that every spirit heavenly and ethereal, upon the earth and under the earth, and on dry land or in the water, and every aversion and scourge of God may be obedient to me.

Subject to me all spirits, so that every spirit whether heavenly or ethereal or upon the earth or under the earth, on dry land or in the water, of whirling air or rushing fire and every spell and scourge of God may be obedient to me.

A note on the translations: the Greek text says “…pasa epipompē kai mastix Theou” at the end, which I translated as “…every aversion and scourge of God” but which Liber Samekh reads “…every spell and scourge of God”.  The difference lies in the word “epipompē”, literally “sending upon”.  The term is one of two ways classical thinkers defined an exorcism or banishment.  The first, “apopompē”, just means “sending away”, or a general GTFO to an evil spirit, curse, disease, demon, or harmful spirit.  “Epipompē” is a specific kind of banishing where you redirect the evil influence to another target, e.g. “instead of harming me, go find some whore in the street who really deserves this” or “bring your blessings to me and send away all maladies to the ends of the earth”.  This part about “every spell and scourge of God” means any harm or curse, intentional or accidental, that could possibly have supernatural causes, which a magician would also like to have control over in addition to any other spirit.