Tag Archives: initiation

Reviewing the Trithemian Conjuration: What To Do Now That the Spirit Is Here

July 5, 2019 By in creative, link, materia, occult Tags: , , , , , , , , , , , , , , , , , , 2 Comments

Where were we?  We’re in the middle of discussing the early modern conjuration ritual The Art of Drawing Spirits Into Crystals (DSIC), attributed to the good abbot of Spanheim, Johannes Trithemius, but which was more likely invented or plagiarized from another more recent source by Francis Barrett in his 1801 work The Magus, or Celestial Intelligencer.  Many who are familiar with it either read it directly from Esoteric Archives, came by it through Fr. Rufus Opus (Fr. RO) in either his Red Work series of courses (RWC) or his book Seven Spheres (SS), or came by it through Fr. Ashen Chassan in his book Gateways Through Stone and Circle (Fr. AC and GTSC, respectively).  I’ve been reviewing the tools, techniques, and technology of DSIC for my own purposes as well as to ascertain the general use and style used by other magician in the real world today, and today we can move on to other topics  Last time, we discussed the actual ritual itself (finally).  If you need a refresher on what we talked about last time, go read the last post!

At this point, dear reader, you might be wondering “what the hell does this guy have left to talk about?”  I mean, after seventeen posts, you’d think I’d be running out of steam.  And you would be wrong.  Yes, it is true that we’ve talked about a lot—far more, really, than I ever anticipated talking about.  We’ve discussed the designs of all the implements needed for the DSIC ritual, how to make them regarding both physical components and spiritual influences, how to set up our temple and the altar, and we (finally) got to the actual ritual of DSIC, outlining all the individual steps, motions, gestures, and prayers to make in the course of the conjuration ritual attributed to the good Abbot Johannes Trithemius of Spanheim.  So, really, what else is there to talk about?

What we talk about next is the stuff that DSIC doesn’t talk about but necessitates thinking about.  It’s true that you could, dear reader, stop reading this series of posts at the last one, make all your tools to spec (or as close as an incomplete, mishmash text like DSIC can permit such specs), and be on your merry way with conjuration.  And many people have done just that with Fr. RO’s RWC and SS as well as Fr. AC’s GTSC, and yet, I still get questions on “what do I do next?”.  There are a number of gaps in DSIC, and what we’ll talk about in these last few posts is the stuff that DSIC wouldn’t, couldn’t, or just didn’t discuss.

First up?  What to actually do with a spirit once you’ve conjured it.  Let’s say you’ve gotten all your tools together, put your temple and altar together, and launched into a conjuration of a spirit.  Surprise surprise, the spirit shows up, and it passes your questions of authentication and gives its oath to you.  In the time you have allotted with the spirit…what do you even do?  Well, I’m not you, dear reader, so I can’t tell you what to do.  You obviously must have had some reason to go through the trouble of putting everything together, memorizing all those prayers, and saying them at the right time so as to bother one of the spiritual executives of the corporation that is the cosmos to show up to your humble rock-based abode.  I’m not here to tell you what to do, nor how to go about it; I presume, if you’ve gotten this far, that you generally have a notion of what you’re doing.  Unless I’m your official mentor or godparent, I won’t assume that I can take the role of one, and so I can’t tell you what to do.

But I can tell you what you could do.

However, before we get there, let’s start off with some general advice first on conjurations generally:

First: be polite.  You’re engaging with some of the highest, biggest, strongest, oldest, smartest powers in the cosmos, entities that have existed long before the first human ever was and will be long after the last human ceases to be.  They see more, know more, do more, and are more than you know or could ever possibly know.  The vast majority of these entities we typically conjure are not human, nor have ever been human, and are thus fundamentally of a different essence and nature than you have any frame of reference for.  It’s a lot like Wittgenstein once said “If a lion could speak, we couldn’t understand him”—and many of these entities have many more and much sharper teeth than any lion.  Be humble, polite, grateful, reverent, honest, and straightforward.  Don’t try to be sly, cunning, wicked, deceptive, or trifling.  You have the full attention of a massive shard of Divinity Itself, present literally right before you and with you; act accordingly.  They came because you are a child of Divinity yourself, and if you carry yourself with dignity and authority that is your birthright as a human being, they will be willing to work with you and not against you, but do not think to abuse or misuse them.  And if you haven’t read my two posts on what to do when God says “no”, then read them here and here before continuing.

Second: always take notes.  If you can, have someone scribe for you; otherwise, once the angel is present and there’s no need to be intimidating or controlling of the situation, put down the wand and pick up the pen.  Record everything, the questions you ask as well as the answers they give, whether in the form of words or images or sensations.  Write down not just the date and circumstances and spirit of conjuration, but write down whatever they tell you or reveal to you.  If you can, go into the conjuration with a list of questions with blank spaces ready to go to fill in.  If your writing is shit, bring a laptop to type notes on, or get a voice recorder and record yourself—and be sure that you say aloud whatever it is you say, and repeat whatever it is they tell you.  Communication works best when you actually communicate: let breath and voice actually cross your lips.  The spirits, after all, are truly, physically present with you in one sense or another; treat communication with them as you would someone across a (very formal) dinner table from you.

Third: before you close out the conjuration, ask a simple question: “is there anything you would have me know, learn, or do at this point in time and at this point in my life?”  I find this to be an extraordinarily helpful thing to be the last thing you do, at least when it comes to the cosmic entities (like planetary or elemental angels).  It’s often the case that there are many things that we want to know, do, or become, but we, as finite, ignorant, dim, short-sighted mortals don’t have the foresight or mental acuity to think of or be aware of.  By giving the spirit we conjure an open-ended question like this, we open the field up to them and allow them, in their wisdom and awareness that far exceeds our own, to fill in ours when we don’t know what needs filling in.  Further, based on that, whatever it is they tell you (or not) can open things up for other questions or requests that you might make of them that you weren’t aware you should have asked before this point, or it can give you things to work on and call upon them for when you need their help outside of conjuration.

Fourth: by receiving their oath at the beginning of the conjuration, whether or not it’s your first time conjuring into them, you have effectively received their help for good.  This is especially the case after the end of the first conjuration, for when you give them the license to depart, you also get their oath to return to you “when [you] call [them] in His name to whom every knee bows down”—and that’s whether or not you call them in the context of a conjuration.  Just as you shouldn’t call them down in vain or discuss things vainly with them while they’re present with you, do not call them in vain, even as a joke from then on.  They will come when you call them.  If the bond you form is strong enough, dedicated enough, and sincere enough, then you may only ever need to do one formal conjuration of them, with everything else being relatively informal without nearly as much rigamarole or hullabaloo—but confirm this with the spirits before they go to make sure that they agree to that, or whether they prefer you to call on them formally.

Fifth: sometimes, the spirits we call upon by name and seal might not like that specific name and seal that you use.  Sometimes the spirit might find the names and seals in the grimoires to be distasteful or inappropriate, sometimes they just don’t like them, sometimes they see that you have a specific need for a specific name and seal in your own specific lifetime.  If a spirit gives you a different name or seal to use, use it from then on; that’s your own personal connection to the spirit, and not to be shared with others.  Use what they give you from the moment they give it to you, or as directed to use it by them.  If you want, clarify with the spirit why you’re receiving this specific name and seal, what the limitations of its use are (time? function? place?) and what purpose it would serve for you instead of the name and seal that you were already using.  Afterwards, make a new lamen with that name and seal, using the usual magical timing and consecration methods as desired.

Sixth: sometimes a spirit doesn’t have a seal that we can use.  For instance, when conjuring the four elemental angels Michael, Gabriel, Raphael, and Uriel, we need to remember that, even though the names might be the same for some of these spirits, their office is not (e.g. Michael of the Sun vs. Michael of Fire), and for all intents and purposes, these should be treated as different spirits (even if they are fundamentally “the same” spirit).  If you don’t have a seal for the spirit, use a sigil instead; use the Rose Cross sigil generator, use a planetary magic number square sigilization method, use the AIQ BKR method, or just combine the individual letters of a name into a single glyph.  Something is better than nothing, and the spirit will still respond to it—but they will give you something that they’ll respond to better, if you but ask.  If you can’t figure out how to make a sigil out of a name, you can go in with a lamen that just has a name on it, but it’s better to go in with something rather than nothing.

Seventh: don’t stress about the conjuration.  You don’t need to force yourself to imagine the presence of a spirit; if it’s there, it’ll make itself known.  If you have a hard time perceiving the spirit (and it always helps to practice spiritual perception through psychometry training), ask for its help in opening up your eyes, ears, mind, and all your senses of perception to better attune yourself to it and it to you.  In doing so, you’ll be able to bring yourself more into alignment with the spirit, “get” it better, and receive whatever you can from it with better grace and dignity and ability to process it all.  Don’t worry if you can’t get a strong connection yet; keep trying, and you’ll build that power up over time.  You don’t need to aim for full-on physical manifestation on your first go; whether or not that’s an aim of yours, we all need to start somewhere.  And learn how to interpret information in any sense you get: if all you feel are changes in pressure, changes in temperature, sensations of motion, or weird tastes on the tongue, go with it and “translate” it as best you can into a sensation or perception that you can actually plumb.  Learn how to speak the language of the spirits themselves using whatever tongue you have—whether or not it’s the one in your mouth.

Eighth: spend time afterwards integrating the experiences of the conjuration. There are times when interacting with a spirit—learning from them, receiving initiations from them, bringing their presence and blessing into our lives, and so on—can induce nontrivial changes in our own human sphere of existence and reality, and it can be drastic at times.  Spend at least a few days (a week, a month even) after the conjuration noting what’s different, if anything, and certain patterns that may arise that weren’t there before.  Take care of yourself, because some of these changes can be harsh on you, ranging from problems with your health, romance, interpersonal communication, or emotional stability.  It’ll level out over time, but just be aware that some of these interactions can linger.  And take care to cleanse yourself of negative influences, but at the same time, you don’t necessarily want to banish all the influences together, lest you throw the baby out with the bathwater and undo the work that you need to be doing!

Beyond those bits of advice, the rest is just learning how to handle conjurations and interactions with spirit.  No two spirits are the same, and even spirits from the same sphere may interact with you in wildly different ways according to their specific nature, desires, function, goals, and needs.  It helps to study as much about the sphere you’re about to interact with generally and the spirit you’re about to conjure generally (if at all possible) in the days leading up to the conjuration so as to have at least a surface-level knowledge about the spirit, just the same way as you’d do well to learn about a company’s business audience, habits, and important executive names before you go into a job interview with them.  Agrippa’s Scales tables (book II, chapter 4 through chapter 14) are fantastic for getting a start on this.

Now, what about the stuff that you can do with spirits in conjurations?  Honestly, the sky’s (quite literally) the limit; unless you start asking for unreasonable or ungrantable things or unless you start to push up against the natures of the spirits you’re working with, there’s really nothing you can’t do with the spirit.  As for my suggestions, well, they’re only just suggestions; this should not be interpreted to be a sort of guide, course outline, model of progression, or anything of the sort, but just things I’ve done, have read about being done, or have seen or heard done with spirits in conjuration of this sort.  Some of this stuff may apply to you, some of it may not, so take it all with a grain of salt, but don’t be afraid to experiment, learn, and grow from your conjurations.  See what’s possible, and then see what’s possible because of that.

Soak in the energy of the sphere of the spirit. Assuming you’ve called on a presiding, governing, or otherwise high-up ruling spirit of a particular sphere or planet (or, even if it’s just a minor or subordinate spirit, the realm of that particular spirit as a fragment of a larger whole), this is a fantastic time to just sit and soak in the energies of that sphere.  By praising, lauding, and greeting the forces of that sphere, we enter into its good graces and can passively soak up the blessings of it, leeching out what ails us and encouraging our growth within it.  Ask the spirit to fill the temple space with the light, winds, sounds, songs, smells, airs, and presence of that sphere; sing the Orphic Hymns for that planet, pour out a libation (wine, whiskey, clean water, etc.), burn special incense for that sphere (whether the same incense you chose for that conjuration or above and beyond what you used), play music that can be associated with that sphere (Fr. RO is fond of using Gustav Holst’s “The Planets” series of orchestral pieces), and otherwise just get to feel that planetary force in abundance right then and there in the conjuration.  This can be thought of like a “sound bath” or “spiritual wash of the soul”, and is often a good thing to do if we’re calling upon that sphere for the first time.

Receive induction.  Previously I would have called this “initiation”, but that word can be confusing and can lead to some people getting the wrong idea about what’s going on, so rather, I’ll call this “induction”, being “led into” something by the spirit, as well as having the spirit “induce” changes in you.  This is effectively what Fr. RO does in his old Gates texts as part of the Green Work portion of the RWC, and also what he teaches in SS.  On top of just soaking in the blessing of that sphere as a whole, we ask the spirit to “open the gate” to lead us deeper into the mysteries and realm of that sphere, letting us enter into the power of that sphere so that the power of that sphere can enter into us.  By doing this, we receive a type of “spiritual initiation” (again, hesitant to use that phrase) directly from the spirit themselves, setting us on a path to allow us induce more of that planetary power in ourselves and allowing us to manipulate it within and without ourselves.  Combined with what’s essentially pathworking—consider this basically being taken by the hand to be led into the crystal where the spirit itself is—we scry not just the spirit from our perspective as a magician in a circle, but we scry the whole realm of the spirit from the perspective as a wanderer in a new land, and in effect, we essentially flip the conjuration on its head: we called down the spirit into the crystal from its realm, but we let the spirit take us through the crystal back into their realm.  In this case, the crystal serves as the physical gate, and the spirit opens the spiritual gate for us.

Make requests.  Requesting that the gate of the sphere be opened for us is just one type of many, many possible things that you can request from spirits, and let’s be honest: we call on spirits to get help in our lives with this or with that.  This is pretty straightforward: when a spirit is down whom you know you want or need help from, ask them for what you need, and specify what it is you need done, how you would want it done, under what conditions, and so forth.  Depending on the nature of the spirit and how you want to go about it, you probably won’t be able to issue commands, but you can make requests.  When you do so, be specific with what you’re asking for, and always expect that there’ll be something on your end you’ll need to fulfill as well.  If they say “no”, ask why; if they need something from you, see if it’s reasonable and in line with what you’re asking.  Sometimes you’ll need to offer payment of some sort, sometimes you’ll need to keep a promise or maintain a particular style of living, sometimes you won’t need to do anything at all.

Consecrate talismans.  You’re already likely working within a planetary hour (and, just as likely, within a planetary day) for a ritual, so why not use it for all possible purposes and take home a souvenir after the conjuration?  With the spirit called down, direct them to consecrate a particular talisman for you.  Work out with the spirit the purpose of the talisman, how it’ll be used, how it should be treated or maintained, what needs to be done with it, how it should be decommissioned and under what circumstances, and, if all is worked out, get to it: present the talisman, give the spirit the charge , sprinkle it with holy water, anoint it with a relevant oil, and suffumigate it with incense, letting the spirit fill it with whatever power it needs.  Of course, when it comes to planetary angels, this is often best done with the help of the planetary intelligence and spirit as well, and if they’re not present for the consecration, then we’d need some way to get them present, which leads to…

Chained summoning.  While we discussed how to fill in lamens for getting a number of specific spirits under their president or governor or ruler earlier, that’s not the only way to get subordinate spirits present to the circle.  So long as the primary spirit you’ve conjured has the authority to do so, once they’re present, ask them to bring other spirits as you might need.  What we’re doing is plying the hierarchy of spirits to bring along other spirits as we need to the conjuration so that we have as much support as we might need for the purpose of the conjuration.  This is where knowing your spirits and godnames from Agrippa and other qabbalistic references can help, and helps give a well-rounded power to your consecrations and works with spirits, because each spirit has a particular benefit or function to play.  For instance, in the planetary framework I work within, while you can do what you need to consecrate a Saturn talisman with just the presiding angel of a planet (Tzaphqiel of Saturn), it also immensely helps to have the intelligence there (Agiel of Saturn) in order to properly guide and instruct/construct/form the channels by which the talisman can be spiritually built up, as well as the spirit there (Zazel of Saturn) to actually provide the raw power and force of that planet.  Conceiving of the spirit as being under the authority and guidance of the intelligence, and the intelligence under the angel, and the angel under God, as well as understanding that spirits we conjure aren’t necessarily bound by the laws of locality like we are (i.e. they can be in multiple places at once), we can issue a series of requests within a hierarchical framework to bring the whole party together without necessarily letting the spirits depart until we give the license to depart at the end of the conjuration (just remember to give the license to depart to all the spirits you bring together in the conjuration in this manner):

In the name of God, YHVH Elohim, o Tzaphqiel, bring forth Agiel, the intelligence of Saturn, and Zazel, the spirit of Saturn, here to this place and now at this time!

In the name of YHVH Elohim and by the authority of Tzaphiel, the angel of Saturn who presides over you, do I call upon you, Agiel, o intelligence of Saturn, to be with me, here at this place and now at this time!

In the name of YHVH Elohim and by the authority of Tzaphqiel, the angel of Saturn, and the guidance of Agiel, the intelligence of Saturn, who preside over you, do I call upon you, Zazel, o spirit of Saturn, to be with me, here at this place and now at this time!

Ask for a familiar spirit to be assigned to you from that sphere.  While we can simply work with the big names from the grimoires—the planetary angels and intelligences and spirits, the elemental angels and the kings and the princes, and so on and so forth—there are an uncountably infinite number of spirits out there, and we can learn more about some of them by asking to be put into contact with them.  Something I’ve found to be extremely worthwhile is, when you have the presiding/governing/ruling spirit of a particular sphere called down, is to ask the presiding/governing/ruling spirit of a sphere to go forth and bring forward a lesser, subordinate spirit from that sphere to act as your own personal familiar of that sphere, a spirit who can help, assist, guide, and empower you in the ways that are specifically proper and best for you in your life for the work you need to do.  Issue a chained summoning request as above, and when that familiar spirit is presented to you, get to know them as you would any other spirit: get their name, get their seal, get their image, get their oath to come when you call, get to know when you can call upon them (making it more convenient for you than otherwise), and get to know them, what they like, what they can do, what their functions and purposes are, and the like.

Receive feedback.  As finite, short-sighted, and mortal as we are, we are not always the best judges of ourselves when it comes to our own spiritual development—but the spirits certainly can be.  So long as the spirit is of a high-enough station and elevation to do so, ask them about your place in their sphere (because, even if we’re primarily earth-bound in this material plane of reality, we all have some presence and share in all the spheres above us): ask about how the force of that sphere is working within you, how well you’re integrating it in you life, what your blockages are, what your problems are, what you’re doing well with, what you’re not doing poorly with.  Get their guidance on how you can improve yourself in your life and in your world, and how you can better facilitate the powers of that sphere in your own life and in the world generally.  Listen to the spirits.  Get their guidance and feedback, get their support, and see what you can do both with them there present in the conjuration as well as outside the conjuration in your magical and spiritual life generally to improve on what needs improving, further what needs furthering, and maintaining what needs maintaining.

Now, all the ideas above are just that, ideas and suggestions for you to consider when you engage in conjuration of many of these entities that many people use with DSIC, whether you take Fr. RO’s approach through RWC or SS, Fr. AC’s approach through GTSC, or some other approach entirely.  I don’t mean to imply that the above is all you can do, and far from it!  What you do in conjurations of spirits is up to you, what you need out of the conjuration, and what you want out of the spirits.

Thing is, much of what we’ve been discussing up until this point has been focusing on a particular kind of spirit; most people that use DSIC focus on conjuration of the angels, whether planetary or elemental or stellar or natal or some other sort.  However, because DSIC isn’t strictly an angelic text, and because the text suggests that we can conjure other spirits, we should consider how we might go about that that and tweaking some of our prayers to accomplish it.  We’ll pick up on that next week.

On Repurposing Ritual Parts for New Practices

July 18, 2018 By in link, occult, pgm Tags: , , , , , , , , , , , , , , , , , , , , , , , , 7 Comments

This PGM train won’t stop, at least, not yet.  I hope you’re not bored of this talk of the Greek Magical Papyri, dear reader, because there’s so many awesome things about it, not least for its historical value in understanding some of the origins and foundations of Western magical practice as we know it today and how their rediscovery continues to shape it in modern occulture, but because of all the wonderful techniques they contain.  And just think: what we have in Betz’s famous translation is still only a fraction of what’s still out there, both discovered and undiscovered, translated and untranslated.

So, I meant to have this post out shortly after the ritual writeup of the Royal Ring of Abrasax was put up, but then the last post happened where I also introduced it, so…whoopsie.  Anyway, this ritual, PGM XII.201—269, describes the consecration of a kind of ring of power, “useful for every magical operation and for success”, which it claims is constantly sought after by kings and other types of rulers.  In a sense, this particular ring can act as a general phylactery or protective charm against spirits in magical works and conjurations as well as a charm for success, victory, and fortune in all of one’s endeavors.  In some sense, it can be considered something resembling a conceptual forerunner of the Ring of Solomon known to later magicians; this isn’t to say that PGM XII.201—269 is an ancestor of the Ring of Solomon, but it indicates a transition of magical rings and how they evolved from simple empowerment and fortune charms into phylacteries and guarantors of magical success.  If you haven’t seen my write-up and analysis yet, it’s up under the Occult → Classical Hermetic Rituals menu.  Take a look!  It’s a fine example of a solid Graeco-Egyptian consecration ritual which can be seen as a kind of forerunner to later Hermetic and Solomonic ones.

The reason why I’ve been looking over this ritual is because Gordon White over at Rune Soup used this ritual as his (only) group exercise for his recent 2018 Q2 course on the PGM.  It’s an excellent course, as I’ve mentioned before, especially as it focuses less on the actual rituals present in the PGM and more about the background, context, development, and general methodology behind them.  Of course, it’s not like Gordon only wanted to just talk about them, but he wanted to get people up and running with them in a sensible way that involves some measure of rigor and spiritual connection.  For that purpose, Gordon set up a group exercise for those participating in the course to recite a portion of PGM XII.201—269 as a kind of semi-self-initiation before other PGM work.  As to how, specifically, Gordon accomplishes this, I recommend you head over to Rune Soup to check out the members section and go through his course material.  It’s worth the small cost of admission, I claim.  Just because the course is finished doesn’t mean you can’t perform the self-initiation ritual at any time you want or need, especially now that a current-connection has already been established in the same way by quite a number of other magicians.

Gordon explains his reasoning for adapting this ritual for this purpose at the end of the first module of the course.  Essentially, the author (or compiler) of these parts of the PGM texts was, in all likelihood, an actual Egyptian initiated priest who moonlighted as a magician-for-hire.  Because of his initiated status, he had access and license to work with the gods and spirits found in the PGM in such a way that we never can at this point, or at least, not in the same way; those initiations and lineages are long since vanished, and there’s no way to achieve the exact same status as our original author friend; as I’ve discussed before, lineage can make a world of difference when it comes to starting out at the same point of power based on initiation and lineage or the lack thereof.  To that end, Gordon set up a specially-modified form of PGM XII.201—269 as a sort of quick self-initiation into the powers and currents of the PGM to make our future PGM work that much more effective, serving as an introduction to the PGM powers.  Without performing such a self-initiation, it’s possible that we can get some results out of doing PGM work, but not necessarily to the same extent without a formal introduction, for which Gordon’s modified PGM XII.201—269 serves decently enough for any beginner to PGM-style magic.  Plus, it benefits from the fact that it’s a comparatively simple ritual (at least in Gordon’s modified form) without onerous barbarous names of power, which can be terrifying for those new to the PGM.

The Royal Ring of Abrasax ritual is not a particularly complex or difficult ritual to do; sure, there’s a bit of animal sacrifice involved, but that’s nothing that we can’t work with, either by actually bleeding the required birds or by making a sincere and appropriate substitution (I go over one such method in my write-up for those who are unable or unwilling to perform such a sacrifice, and for more information, check out my last post).  The main hymn of it is rather beautiful, but it also struck me as familiar, and I wasn’t entirely sure why that was the case.  It was some of the footnotes from Betz that tipped me off; part of the hymn was annotated with a reference to PGM XIII.734—1077, which titles itself the Tenth Book of Moses, from which the Heptagram Rite comes (along with its smaller variant the Calling of the Sevenths, aka Heptasphere).  The preliminary invocation of the Heptagram Rite (at least in its Major form that I’ve written about) is basically the entirety of the main hymn of the Royal Ring of Abrasax, just fleshed out with more barbarous names of power, including close variants of the same barbarous name that the Royal Ring of Abrasax ritual centers around.  This was fantastic to discover on its own, that these two PGM sections from different papyri could be tied together in this way, but there was another part to discover; the end of the Tenth Book of Moses (after the Heptagram Rite is discussed) introduces a consecration for a particular kind of phylactery that, itself, bears many parallels to the consecration ritual of the Royal Ring of Abrasax.  So, not only do we have a near-identical prayer in these two PGM sections, but we even have a rough match of a consecration for a charm of power and protection!  Finding two such similar rituals in close proximity within the same PGM would be one thing (a la the Eighth Book of Moses from PGM XIII.1—343, 343—646, and 646—734), but this is an even more important realization.  It either indicates that both papyri were compiled or written by the same author, or that two separate authors had the same source for almost the same procedures; I’m not sure which is more likely, but both are exciting things.

However, the parallel parts between PGM XII.201—269 and PGM XIII.734—1077 are separated by quite a lot of content, and what’s present in one is not used in the same way as it’s used in the other.  The near-identical hymn that’s present in both is used for two radically different rituals: in PGM XII.201—269, it’s used as part of a consecration of a charm, and in PGM XIII.734—1077, it’s used as part of (what is essentially) a theurgic ritual.  It’s an interesting example of using the same ritual act or performance for different ends, especially because it’s in the source text of the PGM which we all admire and love.  What this indicates to me is that there’s an implicit acknowledgment that certain things can be used in different ways, a kind of magical upcycling or repurposing of techniques.  This isn’t particularly uncommon; after all, consider the PGM-style framing rite I put out a few days ago.  The vast majority of that is slapped together from a variety of PGM sources, picking and choosing this and that to come up with a more-or-less unified whole.  Heck, one of the sources I picked some techniques from, PGM IV.930—1114 (the Conjuration of Light under Darkness ritual) itself has the markers of being slapped together from two different rituals for different purposes brought into a more-or-less unified whole.  What I did to come up with my framing rite may not sit well with PGM-focused grimoire purists, but it’s solidly within the same tradition and following the same meta-methodology that’s present within the PGM itself.

Consider our modern use of PGM V.96—172, the Headless Rite.  Originally, it was intended as a simple exorcism, but thanks to the innovations of Aleister Crowley, it was adapted into a theurgic self-empowerment and self-elevation ritual, and the way he did it allows for further customizations to be made.  Where Crowley changed “deliver NN. from the demon that restrains him” to “hear me and make all spirits subject unto me” (a reuse of one of the last lines of the ritual), other adaptations can be made to the Headless Rite that can turn it from an exorcism ritual into a banishing, empowering, or theurgic ritual:

  • Exorcism: “Deliver NN. from the demon that restrains him!”
    • Here, NN. is the name of the person to be exorcised.
    • This is the original “rubric” as used in the PGM version of the text, since this was originally intended as an exorcism ritual.
  • Banishing: “Deliver me, NN., from any and all demons, death, defilement, illness, impurity, infirmity, pain, plague, or poison that restrains me!”
    • Here, NN. is your own name.
  • Empowering: “Subject to me all spirits 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 to me!”
    • This is the version used in Liber Samekh, which is just a more fleshed-out version of the charge used for donning the coronet, as discussed below.
  • K&CHGA: “Send to me my neverborn friend and guardian, my supernatural assistant, my agathodaimon, my holy guardian angel!  Send to me the spirit NN. whose duty it is to guide, lead, assist, and protect me through this and all lives!”
    • Here, NN. in this case refers to the name of the guardian angel, if known.  Otherwise, omit the use of a name entirely and refer to the guardian angel generally.

Consider also our modern use of the Orphic Hymns, especially those for the planets.  One of my good colleagues suggests that the original use of the Orphic Hymns were that they were to all be sung in succession as a kind of diagnostic theurgic rite so as to call out specific divinities that might be affecting someone at a given time, and not necessarily that individual hymns were to be used on their own.  Yet, magicians have been using them for centuries as individual prayers for individual entities outside their original contexts; consider what Cornelius Agrippa has to say about them in his Three Books of Occult Philosophy (book I, chapter 71):

Besides, with the divers sorts of the names of the Stars, they command us to call upon them by the names of the Intelligencies, ruling over the Stars themselves, of which we shall speak more at large in their proper place. They that desire further examples of these, let them search into the hymns of Orpheus, then which nothing is more efficatious in naturall Magick, if they together with their circumstances, which wise men know, be used according to a due harmony, with all attention.

After all, most people in the modern Hermetic/astrological magic scene (especially those who work outside the Golden Dawn and similar systems) are familiar with the use of the Orphic Hymns for the planets and use them in their rituals, whether as a kind of daily adoration of the ruling planet of the day or as part of a chant for the consecration of a planetary talisman during an election of that planet or for other purposes.  For instance, as a gesture of worship to Hermēs, I recite his Orphic Hymn whenever I enter a post office, no matter the day or time; this is certainly a modern adaptation of the use of such a prayer, and one that wouldn’t fit into any classical scheme except the broadest notions of “general worship”, but it goes to show that bits and pieces of ritual and religious texts can be used in ways that may not have been anticipated by their original authors, yet work well all the same for their new purpose.

In a similar vein, consider the use of the Psalms of the Old Testament.  These were originally devised as songs for worship, celebration, and religious meditation, yet parts of them have been in use in a variety of religious rituals and ceremonies; consider the Asperges Me, a few lines of Psalm 51 that’s recited in some Catholic Masses as well as in folk ceremonies of purification.  Heck, consider the wide and deep practice of psalm-based magic, where particular psalms are recited, either on their own or accompanying other ritual acts such as dressing and lighting candles.  A good example of a similar type of Old Testament-based magic is that of Draja Mickaharic’s Magical Spells of the Minor Prophets, where Mickaharic describes how to use individual verses of the minor prophetical books from the Old Testament for a variety of magical ends, including one chapter where every verse from an entire book can be used magically.  This is definitely magical repurposing on a whole new level, and yet is so firmly grounded and founded in classical magical meta-methodology that it’s hard to see how deep these foundations have been dug.

The trick when repurposing bits and pieces of extant ritual and texts, as always, is to be smart about it.  Cherry-picking without care or caution can get you into a lot of trouble real quickly, because not all individual parts of rituals can be extracted or extrapolated for different use.  For instance, the Conjuration of Light under Darkness is absolutely a conjuration ritual, combined from a lamp divination spell and a theophanic ritual.  However, at a large scale, the Conjuration as a whole cannot be adapted to the conjuration of other entities generally, like how the Trithemian rite of conjuration I use can be used for angels, natal genii, genii loci, and so forth with the right adaptations; instead, it’s pretty specifically geared to the conjuration and communion of one entity.  However, particular parts of this ritual may be used outside of it; I chose the Light-Retaining Charm and the Dismissal of Light, specifically, which kind of come as a set, since if you use one, you need the other.  My whole dismissal prayer I use is cobbled together from two different PGM sources (PGM I.262—347 and PGM VII.930—1114) which work well when mixed together due to overlap of particular phrases, and the fact that they do the same thing.

The compatibility and extensibility of particular techniques, and at what level and for what purpose, is important to consider when trying to pick and pull things together.  This can be difficult with PGM stuff, given the use of barbarous names of power; in general, we don’t know what they mean, and so we don’t know if we’re calling on something generally by their use in a given situation or if we’re calling on something particularly specific for a specific function.  Moreover, we don’t know whether what we’re calling is compatible only with its original context and not with the repurposed one we’re putting it to.  What makes things dicey is that we can’t just omit the barbarous names of power, either; consider Zoroaster’s injunction #155 from the Chaldaean Oracles, “change not the barbarous Names of Evocation for-there are sacred Names in every language which are given by God, having in the Sacred Rites a Power Ineffable”.  The words have power, which is why we say them; to remove the words is to remove the power, and to change the words is to change the power.  Better to use them than not, where present, unless you know precisely what you’re doing and how to get around it.  That’s why one of the reasons it took me so long to cobble together a PGM-style framing rite from off-the-shelf PGM pieces, because I needed to make sure that they were either naturally general enough to be used, or could safely be made general while still being effective as well as compatible with the other parts I was using.

The reuse of the hymn to the Agathos Daimōn between the Royal Ring of Abrasax ritual and the Major Heptagram Rite presents us with a unique opportunity, then, to see how one particular magical technique can be repurposed and even reworded; note that the Royal Ring of Abrasax version of the hymn contains far fewer barbarous names, indicating that—perhaps—not all of those are needed here for this purpose, or their use would have been more appropriate to a theurgic ritual rather than a consecration ritual, or that their use was not needed at all for the sake of praising and honoring the Agathos Daimōn.  Noting how the same prayer can be used in different rituals, it’s also easy (and, I’d argue, fruitful) to think how the prayer can be used in other contexts, such as in a daily prayer routine alongside other PGM-derived prayers like PGM IV.1115—1167 (the Hymn of the Hidden Stele, which has no purpose stated either as a header or as part of this section of the PGM) or PGM IV.1167—1226 (the Stele of Aiōn, which works as both a powerful prayer generally as well as being “useful for all things; it even delivers from death”).

When going about cobbling together from parts of other rituals (PGM or otherwise), I would recommend to a few questions to bear in mind to make sure you’re on the right track:

  1. Have you studied or, even better, performed the original ritual you’re choosing parts from to get an intimate understanding of what it does, both as a collection of ritual parts and as a unified whole?
  2. What is the nature of the original rituals, both as a whole and as parts, and how does it compare with the goal of the new ritual, both as a whole and as parts?
  3. What entities are being called upon in the original ritual, and do they conflict with other entities from other original rituals?
  4. Does the part of the original ritual being chosen require something else to be done with it, or can it stand alone on its own?
  5. Can the part being chosen from the original ritual be picked up and used as it is, or does it require modifications to wording or performance?
  6. Does the original ritual use barbarous or divine names of power?  Does the intent behind them in the context of the original ritual work for a different use?
  7. Can the charge or purpose of the part being chosen from the original ritual be modified or generalized while still keeping true to the power of the original ritual?
  8. Is taking a part from an original ritual really needed?  Is that part serving an actual use or function within the cosmological and methodological understanding of the new ritual?
  9. Is a new ritual being put together from parts of original rituals necessary, or will an original ritual suffice, either with or without modifications to charges, commands, or ritual implements?

There is value in knowing and understanding the dozens, hundreds of rituals in the PGM, or in any system or tradition or collection of magical works, and accomplished magicians can pull any ritual they need from their handbooks or private collections to accomplish anything they need or want.  However, there is at least as much value in being able to understand the parts of those same rituals, know what works, know what can be extended or abridged or adapted, and being able to whip something up (big or small) from parts off the shelf that’s at least as effective because they know how to plug certain ritual actions into each other.  The trick is being smart about it and knowing what can—and should—plug into what.

On Legacy

July 16, 2017 By in philosophy Tags: , , , Leave a comment

Legacy, noun, plural legacies.  Law term: gift of property, especially personal property, as money, a bywill; a bequest; anything handed down from the past, as from an ancestor or predecessor.

From late 14c., legacie, “body of persons sent on a mission,” from Medieval Latin legatia, from Latin legatus “ambassador, envoy, deputy,” noun use of past participle of legare “send with a commission, appoint as deputy, appoint by a last will” (see legate).  Sense of “property left by will, a gift by will” appeared in Scottish mid-15c.

A few weeks back, my grandmother passed away.  Before you begin with the condolences (which are appreciated and understood but unnecessary), I have to admit that while, yeah, I do have a faint nostalgia-induced sadness, it’s more than countered by a joyous celebration.  I can only mourn her death so much when her life was so long- and well-lived: she lived to the age of 96, only declining in health in the last five years of her life, she married several times, she outlived all her husbands and three of her children, she became a great-great-grandmother, she traveled the world, inherited a small fortune, got a college education, had the opportunity to get involved with the mafia and altruistically turned it down, enjoyed a variety of intoxicants at different stages of her life, and was surrounded by family right up until the end.  In all aspects, she basically won at life.  So, yes, while I am sad to see her go, I can find nothing but joy, luck, and honor at the chance of being her grandson.  Many of her stories and tricks, especially her recipes for her unique coleslaw and spinach stuffing balls, I’ll cherish for the rest of my own days.  I’ll give her a year or so of rest before I start calling on her seriously at my ancestor shrine, but never for a day will I forget her and all that she had done for me.

But, of course, when the day comes, she’ll be called upon like the rest of my ancestors.  Those of my kin, blood, bone, and name; those of my profession, labour, trade, and guild; those of my lineage, religion, practices, and faith; those of my culture, society, myths, and land; those whose names everyone knows, and those whose names are forgotten to time.  It’s because of our ancestors—yours and mine both—that we live today.  We breath the air that they once breathed, we walk the land they once treaded, we say the words they once spoke; their blood flows in our veins, their breath fills our lungs, their hopes fill our hearts, and their plans inspire our own.  Everything we do and know, everything we are able to achieve and learn, is due to them having gone before us and passed on their stories and powers and knowledge, on earth when they lived and across the ether afterwards.  Look around you; all that the world of humanity has been able to achieve is literally built upon the shoulders and backs of our ancestors, directly or indirectly.  Their work and, in a sense, presence is evident in every linear, square, and cubic inch of this world that humanity has affected.

In some sense, not only have they passed their legacy on to us, but we are ourselves their legacy.  This is not just by blood and family lines, of course; just as children carry on the legacy of their parents, so do apprentices their masters, godchildren their godparents, students their teachers, dreamers their role models.  By continuing to live, grow, develop, and become better at whatever it is we do individually, we continue to carry on their legacy in a chain unbroken since the dawn of time.  Two questions, then, arise for us to answer: how exactly can we carry on the legacy passed on to us, and how can we improve it where possible to do so?

For myself, I have been initiated into a lineaged tradition that has, in one form or another, passed on a series of secrets, rituals, practices, wisdom, and knowledge from one generation to the next in an unbroken chain for centuries, across oceans and civilizations and languages.  What has been passed onto me is not some sort of unchanged relic from a bygone era, but a living, breathing, venerable entity that is now my responsibility to learn, keep safe, and pass on.  Me being me, an eternal experimenter, I’d like to see how what I’ve inherited can bend and shift to see what works, whether we’ve lost somethings that are still in living memory or whether such changes have already been done.  Just as the ancient Greek sentiment goes, may I always pass on what I received in at least as good a condition as we received it.  It is enough, but it is better to improve upon it.  I want to see how I can make the living corpus of my inheritance stronger, better, and more beautiful a legacy, to do both my own name honor and to make my spiritual ancestors proud.  The same could be said, of course, for the fields of software engineering, calligraphy, and fine teas and gins, all things that I like and enjoy as well and have thoughts and opinions on.

Consider that, in our time, the world is in upheaval.  While I’m a fan of the philosophy behind the phrase “nothing new under the sun”, we still live in interesting times.  Not to sound all conspiracy-theory-crazy, but from my own first-world perspective (and, likely enough, many of my readers have a similar one), considering that we’re seeing the end of a world empire combined with unprecedented climate change and the rebirth of pandemic diseases, we cannot function under the notion of a status quo for any long period of time that crosses generations.  We will need to deal with the resurgence of plagues, famine, war, turmoil, landmass change, rising sea levels, and the extinction of flora and fauna, all in addition to the usual drama, disputes, and disagreements we have with our fellow humanity even in the best of times.  What I’m saying is that, well…consider everything you learn worthy enough to be passed down as part of your own legacy, whether it’s one you inherited by family, were initiated into by religion, or innovated for the first time.

If you’re a well-experienced, well-traveled magos, how can you pass on what you’re able to onto the next generation of magoi?  If you’re an armchair magician whose expertise lies more in historicity than lived history, how can you pass on your scholarship onto the next generation of researchers?  If you’re a priest initiated into a long line of succession of forebears, how can you pass on your blessings to both your flock and those who study under you?  In all these cases and in every other case, how can you ensure that what needs to survive does, and how can you ensure that you pass on what you received in at least as good a condition as you received it?

Whether it’s for the noble sake of your gods or for the famous remembrance of your own name, how can you carry on the legacy passed on to you?  How can you improve upon what you received?  What will your own legacy be?  Even if you yourself won’t be remembered, how can what you’ve inherited and what you pass on be?

Work, Lineage, and Auturgy

February 4, 2017 By in occult, philosophy Tags: , , , , , , 9 Comments

I’m going through an interesting development in my life, pursuant to the awesome life choices I made back in October.  It’s the cause for several sets of changes, some of which are more immediately felt than others, some of which are more mental or intellectual than others.  One of those intellectual realizations I’ve made is how stark the difference is between different kinds of Work based on how one obtains access to it, and I think it bears discussing how that plays out within one’s own practice.

For most of my magical practice, I’ve largely worked on my own, sometimes with one or two other people, but it’s largely been an independent process.  I’ve made my own tools and consecrated them, I built my own temple, I learned my prayers and rituals and made up my own in the process, and I’ve built up my own body of knowledge, wisdom, and expertise.  I’m not saying I did this fully on my own; I proudly claim Fr. Rufus Opus as my instructor and mentor, but that’s all he is: an instructor, one who instructs.  He passed nothing onto me that I could not have obtained elsewhere, but he taught me where to look and offered guidance, tips, and advice of the process that he explicitly claims is a series of self-initiations into the spheres of the elements, the planets, and the Self.  No matter how much instruction or mentorship he provides, it doesn’t change the fact that all the Work to be done must be done, developed, and built by one’s own self.  It’s been a long road and highly educational, and extraordinarily worth it to build up your own Power and maintain it for your own ends.

And yet, that’s far from the only way to operate.  Just because that’s one method of Work doesn’t mean that it’s the only kind of Work out there, and the other is a matter of initiation into a lineage.  Consider that, in October, I was initiated by my godparent into a religion that spans centuries across several continents.  I was initiated by my godfather, who was initiated by his godmother, she by her godmother, she by her godfather, and so forth on many more times back to a time when we forget names.  In the duration from the first godparent we all share in common to my own initiation, prayers and songs and protocols have been developed as a type of pact with our divinities, and all the power that my godfather has was shared and passed along to me; what applies to him in the religion largely applies to me, as well, and I follow the precepts and protocols of this religion to obtain the same benefits.  They pre-existed my own initiation, and my initiation is a pact I make with our divinities that I can rely on this huge body of Work that was already done so long as I accept the terms and conditions.  I’m free to build up more power and pacts on my own, of course, but I pass down what was passed onto me, and as a result, keep the lineage going.  I don’t need to independently develop these pacts or these powers or these protocols; all I had to do was accept them.  The Work was done before my time, and now I participate in that same Work of the lineage.

It’s because of this distinction that I want to make explicit a difference between lineaged Work and what I call “αυτουργια” (“auturgy” in a modern spelling), or self-driven, self-sustained, self-begun Work that is without lineage and independent of it.  Most Western Hermetic work nowadays is auturgic in nature; we learn from books with nobody to initiate ourselves and little pre-existing power or pacts to rely on, and instead we must forge our own tools, protocols, and power to accomplish our Work.  Sure, we rely on the work done by our forebears, but they’re only passing on their instructions to us.  They do not hand us power or have their pacts take effect over ourselves, and many of the pacts they made with their spirits do not necessarily work for us the same way; we must make new pacts in the process of our auturgic Work.  This is starkly different from lineaged Work, where such power is already in place, and all you need to do is be given license to interact with it.

To make the distinction clear, take for example a particular tool you might use in ritual, say a crystal shewstone or the very area itself used in the Trithemian conjuration ritual.  The Trithemian ritual does not prescribe a consecration for either of these things to be done ahead of time, as might be done for some of the tools in the Key of Solomon; rather, they are consecrated in the ritual itself for the purposes of that specific instance of the ritual:

…O inanimate creature of God, be sanctified, consecrated, and blessed, so that no evil phantasy may appear in you, and that all spirits within you speak intelligibly, truly, and without the least ambiguity.  Amen.

…In the name of the thrice-holy Tetragrammaton Elohim Tzabaoth, I consecrate this piece of ground for my defense, so that no evil spirit may have power to break these bounds prescribed here.  Amen.

Whenever the Trithemian ritual is performed, the shewstone or the ritual area is consecrated for as long as that ritual is performed, and after which the consecration isn’t technically valid anymore.  Every time the ritual is performed, these things must be consecrated again in order for them to be useful in the ritual being performed at that instance.  Over time, with repeated application, the residual power and blessing build up, so that they eventually become powerful tools in their own right.  For example, the original wand I made for conjuration was nothing more than a pine dowel woodburned according to the instructions of the ritual (as Fr. RO taught it); it was not previously consecrated, but its use in conjuration over and over eventually made it a tool of power that gave it the same “oomph” that my ebony Wand of Art, made of ebony and gold and silver and crystal and consecrated over the course of a week, already had from the get-go.  There was a lot of prep involved in the ebony Wand that the pine wand didn’t go through, but over time, the pine wand was conditioned, programmed, and “seasoned” enough to have the same power that the ebony Wand would have had from the get-go.  However, I used that pine wand near-constantly for a full two years before I made my ebony Wand, and it took quite a bit of time for it to attain that same strength.  The ebony Wand, however, already had all that power as soon as I made it, given the use of powerful natural materials and the layers of consecration I put upon it, and it quite easily became even more powerful at a faster rate than the pine wand ever had.  This is why, in many cases, texts like the Key of Solomon have all those elaborate consecration rituals for pretty much everything the magician touches, from quills and paints to knives both utility and spiritual.  By taking the effort of consecrating each of the tools ahead of time, you don’t need to consecrate them on-the-fly each time you use them; simply pick them up and go.  But, to make sure that the consecrations are done right, you too need to be consecrated, purified, and prepared so as to make sure that all the other consecrations are effective.  The Key of Solomon is important in the Western Hermetic tradition because it implies a set of preexisting pacts and processes that one must enter into so as to make the most of the system; Solomon bound the demons, and in some sense the demons are still bound to Solomon’s word, and they will honor whatever Solomon did regardless of who performs it nowadays, and Solomon passed along the pentacles that he received so as to accomplish miraculous works for us to use so long as we make them in the same way he did.  You could make something similar and make a temporary consecration upon it, but you’d need to do the same thing over and over again every time you used it; likewise, you could make a pact with a new spirit that Solomon never contacted, but you wouldn’t be able to rely on the pacts and processes Solomon used because that spirit was never bound by them originally, so you’d need to make a new set of pacts and protocols with that spirit with new, perhaps unpredictable effects or side-effects.

Take that same idea, of on-the-fly consecrations versus pact-based protocols of consecration, and apply it to the idea of whole systems of magic, and you have the auturgia/lineage difference.  On the one hand, you’re building yourself up through new practices that do not rely on preexisting powers or pacts, and on the other hand, you’re being given a set of protocols and pacts that already work and have been worked and have had power put into them.  In the former, you have freedom to do and develop pretty much as you please for your Work, and you get out of it what you put into it.  In the latter, the system is already powerful and stable, and it relies only on your agreements to the terms and conditions in order to do your Work.  As a more modern example, consider the religion I was just initiated into versus the Mathesis practice I’m developing.  In the former, I have been initiated into a godfamily which has maintained practices, protocols, pacts, and powers that they are allowing me access to so long as I continue to work with them and learn with them, and they all received the same from their initiators and godparents, and so forth; our divinities are accustomed to hearing these songs and prayers from us, and know how to act and react accordingly; both the divinities and the initiates know what to expect from each other, so long as we rely on the protocols that have been passed down onto us; we know what works, what doesn’t, what’s approved, what’s disapproved, what’s safe, what’s dangerous.  We all support each other and lend each other our powers and assistance in order to do what we must do, and we all serve as a system of checks and balances on each other to make sure we’re all still doing everything right.  (Note that the word “tradition” literally means “that which is handed down”; if it’s not handed down to you, it’s not a tradition.)  On the other hand, in Mathesis, I’m working directly with the theoi and letters in a novel, experimental way and seeing what works and what doesn’t, what pacts can be made and what pacts should be made, and what practices to develop as useful and what to ignore as useless.  There’s nothing binding me to anything done previously, because nothing has been done previously.  There’s not a lot of power in it yet, because I haven’t yet tapped into what’s powerful, and that’s because I’m still finding out what’s powerful about it.  Mathesis is, as of now, a strictly auturgic practice that relies on no community because there are none others who are initiated into it; it relies on no sacred body of wisdom because there hasn’t been enough wisdom yet to be built up into a body; it relies on no firm protocols because everything is so nebulous and experimental.

However, there’s a way for Mathesis to change itself from being an auturgic practice into a lineaged one.  Once I build it up enough as a system of theurgic exploration and development, once I refine some of the techniques a bit more, once I establish pacts and fail-safes when I work with the spirits, it can be passed onto others.  Once others become initiated into Mathesis, it becomes a lineage, even if it’s just one godparent-godchild step that exists.  At that point, I’ll be able to pass on the powers, pacts, and protocols that have been developed for another to tap into and use, and grant them access to that same power.  Over time, that initiate will be able to initiate others.  With each person that becomes initiated, the fertility of the tradition grows, adding new ideas, powers, and developments to the mix that allow it to grow and develop and mature as a proper tradition.  Will that happen?  Depends on how far I take Mathesis myself; if I never pass it on, then it’d just be something I did by myself for myself, but if I do pass it on, it’ll be passed onto others.  It was an old Greek ideal for a father to pass on his inheritance to his children “in at least the same condition as I received it, if not better”; if an initiate can add to the tradition in a useful, helpful way that grants it more power and stability and maturity, fantastic!  But if not, so long as they can pass on the tradition in the same way they received it without augmentation, and certainly without detriment or loss, then that’s all that’s needed for a tradition or lineage to survive.

From the perspective of a new initiate into a lineage who is accustomed to auturgic Hermetic work, it’s something a relief that most of the heavy Work of pact-building, empowerment, and protocol-development has already been done for me; I just need to be taught the practices, pacts, protocols, and plans that make the tradition work after having gone through them.  In fact, I don’t learn any practice in the religion without it first being done to me; the act of undergoing a ceremony is itself a kind of initiation that grants me access to learning what and how a thing is done.  Compared to auturgic Work, so much is honestly experimental: “I don’t know what this will do to me, but I need to study how to do it in order to accomplish it, and then later I can build upon it”.  It’s one of the reasons why I suggest all newcomers to Hermetic work follow rituals as they are written as closely as possible without innovation first so as to get them accustomed to the baseline practice, and only once they have the baseline set firmly in both the execution of the ritual and the expectation of effects should they innovate, take shortcuts, or change the ritual.  If you’re going to experiment, do so wisely, and only after you know what to expect.

Is there such a thing as a lineaged Hermetic tradition?  Absolutely!  Any initiatory practice done by others, from one generation of initiates to the next, is a lineage: the Golden Dawn and Gardnerian/Alexandrian Wicca are some prime examples that come to mind.  You have a lodge or a temple or a coven that initiates new members and teaches them their practices, protocols, and pacts to new initiates, and then those initiates (if/when ready) go on to initiate their own spiritual godchildren.  Of course, this is more the exception rather than the norm in the Western world; most people choose an auturgic practice, whether because they can’t stand “coven politics”, because they don’t have access to a spiritual family, or because they’re unfit for initiation themselves.  This doesn’t mean they can’t do the Work they need to, but it might be a path that has its own challenges.  Don’t get me wrong, lineaged Work has its own difficulties and problems: politics, policing of character and behavior, agreement to sometimes distasteful practices, and so forth, but it’s a price one must pay.  No such restrictions are there for the auturge, but they have the problems of having nothing to build upon and everything to build.  I suppose it’s a situation where there’s one product and multiple methods of payment available for it.

Are auturgic systems of practice any less worthwhile than lineaged ones?  No, and far from it!  My devotion, love, and respect for the Greek theoi remains unchanged, if not greater than before, but compared to the divinities I was just initiated to, there’s such a stark difference of presence: the divinities I was initiated to are already so powerful when I received them into my life, while I must continuously forge and reforge and strengthen my connection to the theoi in order to achieve the same level of presence.  Both sets of entities can hear me and work with me, but there’s so much less up-front work to do with the initiated divinities that I have to do with the non-initiated theoi because I was not initiated into a tradition of theoi-worship; pacts were not maintained, prayers were not continuously made, and protocols were not remembered, and I must do all the work to dust off whatever I can find and fill in the gaps where necessary so as to “bring the system online” again, as it were.  To continue to use a computer metaphor, it’s much easier for an online gamer to pick a game that already exists and simply get an account and log in, abiding by the terms and conditions and UI-issues and non-intuitive in-game quirks that exist, rather than plan a game idea, code the game, build a server to host the game, and get people to play the game with them.  Same result, different routes and costs to get there.

There’s a difference between simply teaching someone a spiritual/magical system and initiating them into it.  Fr. RO teaches me a kind of magic, but leaves the actual work to me; he did not initiate me into Hermeticism, and this is no fault against him; it never could have been, as it was never his goal to initiate people into a system that he himself was never initiated into, nor needed initiation.  My godfather is teaching me another kind of practice, but he had to initiate me into it so that all the same things that work for him can also work for me, giving me the license and right to work with it that otherwise I would had to pick and guess at.  I see many teachers of Western systems, but few initiators.  There are some Hermetic magicians out there who are, indeed, initiating students into a particular set of practices and pacts, passing on their own license and power onto their students, but this is the uncommon exception to the usual practice.  We don’t often think of Hermetic magic as a kind of initiation-/lineage-based practice, but in many cases, it probably should be.  I know for a fact that some of the powers and blessings we receive from the spheres, such as the Hymns of Silence, can be passed onto others who are ready, but I’ve rarely heard of a magician doing this for their students.

Given the general quietude of the occult blogosphere, and how so much has petered out or calmed down over the past few years (my own blog included!), I wonder if this is a sort of predicament-shift that is facing many people who got into magic around the Great Blogosphere Renaissance, and how many others are wondering this same thing I am now.