Wintering of Frater Barrabbas

 It has been a while since I performed a magical ordeal, and in fact, it has been quite a while. Recently, I created a time line to examine when I had undergone my most intense and powerful ordeals, and based on my calculations, the last major workings that I had performed were on the Summer Solstice of 2017. That’s almost seven years ago this coming summer. Since that time, however, I have written and published seven books, and each book was not an easy task to complete, especially the one dedicated to talismanic magic. So, it would seem that I have not been complacent and that my efforts have been focused on getting my ideas and practices into print for the sake of my Witchcraft and Pagan community and my readers of all stripes.

However, I have not been working magic during that interval, and so I would label the last seven years as a period of magical dormancy, or what Taylor Elwood has called “Wintering.” My Wintering period is more like a long period of hibernation that was coupled with a relocation and diminished resources. Whereas before May 2018, I had a large house with a permanent temple and an outdoor grove on three acres of land, I now have a smaller house with a very small backyard. The kind of magic that I work really requires a permanent temple, and I don’t have room for such an area in my current home. It is also the first time that I have not had a temple to work my magic since I lived with my parents. That was a long time ago. In fact I have lived by myself for probably around 17 years, and I have had a partner for another 17 years. This the first time that I am without a temple, and I not sure how long that will last.

Still, I have practiced magic regularly for decades before the wintering, and concluded many ordeals and major workings. I have started and built up four covens, helped to establish a regional pagan festival that is still occurring (Heartland Pagan Festival), and assisted in founding a magical order, all during that time. I have been quite busy with magical work, sharing and teaching others for many years until recently. It is also true that today I am an elder and sometimes elders retire from their work, although I have no plans to go that route. There is still much that I have to do and want to accomplish from a magical perspective, but only at present do I lack a place to perform this work. I have space to meditate, and it is possible that with so much experience I could actually perform magic while in a meditative trance, and I may seek that out as a possibility when time becomes a little more convenient for me.

When I look at what I accomplished over the preceding decades, the fact that I am not working magic regularly at this time becomes less critical or important. This is a temporary situation, because when the need arises, I am certain that a place to work my art will become available to me in some fashion. When one door closes, another opens, and that has been my experience in all areas of the my life over time.

Here is a time-line of what I have accomplished over the decades from the 1990's to the present. You will notice that starting in 2018, I no longer was working any substantive ordeals or major magical workings. That was beginning of my wintering phase.

Work during the 1990's - Continuous Magical Development and Ordeal Performance
There was a lot of magical work going on during this decade. The entire corpus of magical workings from the third degree and higher being developed for use by my brothers and sisters in the Order of the Gnostic Star. Some of this work had started in the 1970's and the 1980's, but it was finalized during the decade of the 1990's. This was a very busy time for me.

Enochian Ordeals - evocation of the Nephilim chiefs and seven of the 49 Bonarum
Archaeomancy of the 40 Qabalistic Worlds and the 18 Qabalistic Dimensions
Tessarenoi - Four Temple workings
Seven-Rayed Stellar Gnosis workings
Wrote the book Pyramid of Powers in 1992 - 1996

Work during the 2000's - this was also a busy period up to 2017.

Rediscovery of Witchcraft Roots and Old Craft Traditional Witchcraft
Continued working with the 18 Qabalistic Dimensions
Founded two new covens
Developed Grove Witchcraft
Published “Disciple’s Guide to Ritual Magick” in 2007
Published MARM in three volumes, then in one volume - 2008 - 2009, 2013
Abramelin Lunar ordeal - 2009 to 2011
Portae Lucis ordeal and building seven talismanic magical machine - 2012
Published Beginner’s Guide to the Magical Qabalah - 2013
Handing fasting in grove - 2014
Published Spirit Conjuring for Witches - 2016
Performed Portae Lucis 5-year anniversary, developed and performed Talismanic Septagramic Vortex Gate Ritual using the talismanic magical machine, developed and performed Egyptian Underworld Ascension rite (uncrossing). Focused workings on selling house and relocating to Richmond. Spring 2017. These workings were very successful and helped to make my relocation smoother than it might have been.

Hiatus from working magical ordeals due to the increasing demands of my work and relocation to a home without a temple. This is the beginning of my wintering period - 2017 through 2019. My father died in the autumn of that year (2019).

Covid19 Pandemic - 2020 - 2022. Work from home and sequestration. Wintering intensified.

Published Elemental Powers for Witches - 2021
Published Talismanic Magic for Witches - 2022
Wrote Sacramental Theurgy for Witches and Transformative Initiation for Witches in 2022
Attended Paganicon in March 2023 - first time to meet and greet in public.
Wrote Mastering the Art of Witchcraft, Liber Nephilim and Abramelin Lunar Ordeal in 2023
Published Sacramental Theurgy for Witches - 2024

What you can see is that I had switched over from working a lot of rituals and ordeals to writing up and publishing my revised and refined ritual technology in seven books. While one might consider that the writing of a book is something of an ordeal, and indeed it is, it does not help me to devise, develop and experiment with new ritual technologies and methodologies. It also doesn’t help me to retain a certain ritual fitness that is required to perform rituals and practices for protracted periods of time. I would spend as much as four to five hours solidly working a series of rituals in a single evening to complete a part of an ordeal for that period. I wonder if I even have the stamina to do that kind of focused work now that I am many years older than when I performed this kind of ritual work.

I do not know what the future holds, although I have done Tarot card readings and used other forms of divination to peek at the future potentials. What I see as the possible future for me is that the greatest work lies ahead of me. I have established a good foundation of lore that is mature and consistent, and I am sharing that lore with the magical and occult community, this will give a certain longevity. There are a number of areas where further development might add considerably to this lore, and I would like to pursue those directions in the future. However, I will need a temple to do that, although I can develop the lore and save it for when I can perform it in a temple environment. I will explore these other areas where I would like to develop new ordeals and ritual workings and methodologies in my blog over the coming year.

The one factor that could interfere with my plans is my health. I am no longer young, and after dealing with a bout of pneumonia, I realize that I need to do something to build up my strength, stamina and over-all health. The time for being sedentary due to a pandemic is past, and I need to get more active and physically engaged with life if I am to live through my seventies in good health. I look to the year of 2024 for a new beginning and to see what opportunities might fall my way.

Frater Barrabbas

Importance of the LBRP to Ritual Magicians?

“One more...Its been suggested by Nick Farrel that the LBRP is overused and the LIRP is preferred. he says, essentially that the LBRP cleans too well and defeats the purpose of any personal work you do. I feel the LBRP seals in the work. Thoughts?” asked by DeusLux

I got this question just today. The questioner had sent an earlier question that was frankly out of my league, since it was a very technical question about Enochian Magick, which is not a subject that I consider myself an expert. I have sent off that first question to a couple of experts, so we’ll see if they respond, otherwise I will have to demure on that question.

Anyway, the question is about the use of the LBRP, or the Lesser Banishing Ritual of the Pentagram. First off, I don’t even use this ritual, or its companion, the LIRP (Lesser Invoking Ritual of the Pentagram), and haven’t for a few decades. Why is that? Because as a witch, I incorporate a magick circle into every magickal working that I do within a temple. If I consecrate, set and charge a magick circle with the four wards covering the four cardinal directions, that would seem to do pretty much the same thing that the combination of the LBRP and LIRP would do. Not only that, but in some of the circle consecration rites that I use, the circle also gets squared, and the wards are always set with invoking pentagrams of the four elements. Typically, when a ritual working is completed, then the results of the working are banished by doing what is basically a reverse circle setting, particularly drawing banishing element pentagrams to the four wards. So that pretty much covers why I don’t use the LBRP or LIRP. They are redundant and it might also undo what the circle consecration rite is supposed to do.

Then there is the matter of managing a vortex energy structure, which is used extensively and often in nearly all of my workings. A vortex can’t be banished, only overlaid, so the LBRP is essentially completely useless when a vortex is deployed. A vortex is erected or unsealed when it needs to be used, and then sealed when it is no longer needed - no banishing is ever performed.

Remember that a ritual magician performs magick using the methodology of immersion. A magick circle is integral to establishing an enclosed focus where the power is raised and spirits are invoked. There is no barrier between the ritual magician and whatever is generated or invoked in a ritual working. How the ritual magician insulates herself from any backlash, contagion or a bleeding link is that she has assumed her personal godhead as part of the preparation of the working. As a representative of the Godhead, she is completely protected, since the powers or linkages would have to travel far up the levels of conscious being to affect her. It is more likely that such energies or occurrences will just find a common ground and harmlessly dissipate rather than harm the magician. The godhead assumption also insulates the ritual magician from all spiritual invocations, whether theurgic or evocative. 

A Golden Dawn magician does not work within a magick circle unless a goetic evocation is going to be performed, otherwise, either a temple space or even one’s living space will suffice for the kind of work that such a magician would wrought. So the LBRP and the LIRP become quite important in such a working where there is no magick circle or any kind of circle consecration rite is performed. The LBRP is performed to clear the area of any unwanted energies or spirits, and the LIRP establishes a connection to the spiritual domain, allowing other magickal rites to be performed. You can find my articles on both the Golden Dawn and the techniques that I use in earlier articles on this blog. Just look at the index keywords to the left of the blog entry text.

David Griffin, in his wonderful book “The Ritual Magic Manual: A Complete Course in Practical Magic,” (1999 Golden Dawn Publishing) does indeed assume that the LBRP will erase everything, so he assiduously wraps up all his tools, sigils and talismans before performing it. He also does use the LIRP pretty much as I have described it. I would recommend his perspective if you choose to use the Golden Dawn system instead of a more Wiccan or Neopagan based system, such as what I use. David has shown himself to be a rigorous and consummate magickal practitioner.

Hope that answers your question?

Frater Barrabbas



Ask me about ritual magick

 

Kriya & Tantra Yoga are the Foundations of Ritual Magick

I have just completed level one and two of the intense series of programs learning to master the art of Kriya and Tantra Yoga, as taught by Richard and Antoinette Asimus of the Tantra Heart organization. They follow the teachings of the Satyananda and Bihar schools of Kriya and Kundalini Tantric Yoga. The ultimate founder of this line of yogic practice is Mahavatar Babaji, who brought it out of obscurity and assembled this system in the mid 19th century, to be passed on to others. Babaji’s life and revolutionary practices were brought to public notice by Paramahansa Yogananda’s book “Biography of a Yogi,” which has given worldwide recognition to this spiritual path. You can find a link to the Tantra Heart organization here. 

During these sessions I was taught a very rigorous system of daily and periodic practices that focus on formulations of asana, pranayama, mandala, mantra and internal visualizations and actual physical exercises with the seven classical chakras. The basic premise of this regimen is that the lower four chakras, covering the area of the root, genitals, solar plexus and the heart, need to be greatly empowered and mastered before one is ready for enlightenment. The root chakra (Mooladhara) is the key to the whole process, for that is where the Kundalini serpent slumbers and where the focus of the discipline begins and ends. I can’t reveal too much more without violating my confidential obligations to my teachers, but what I have discovered in this process is not only something that I feel is very important to share, it must also be greatly emphasized and integrated into the whole of the discipline of ritual magick. I believe that without it, the obtainment of enlightenment in the practice of ritual magick may not only be much more difficult, but perhaps even impossible.

In my previous writings I have emphasized the requirement for a basic practice of meditation, which is asana, breath control (simple forms of pranayama), contemplation and the use of simple mantras and mandalas so as to aid the practitioner in learning to master the mind and deliberately cause to occur altered states of consciousness or even ecstasy. However, Kriya and Tantra yoga take this simple practice and add to it a greater degree of complexity and internal control, articulating a spiritual system that is based on an elaborate variation of the energy model. What this does is assist the operator not only to master higher forms of altered states of consciousness, but also to build up a complex relationship between the mind, body and the spirit that ultimately leads to the highest states of consciousness that one can achieve and maintain. If this advanced practice is integrated into a full practice of ritual magick, then the operator will not only master the inner self, but also the various domains of spirit as well as the material plane. Thus I believe that a fruitful combination of these techniques can forge a magickal practice leading to complete enlightenment and union with the Deity.

How is this integration accomplished? How does a practice of Kriya and Tantra yoga fit into the practice of ritual magick? Are they truly complimentary or do they somehow contradict each other? These are important questions, and ones that I must seek to answer in order to prove the premise of this article - that Kriya and Tantra yoga are the key to ascendancy in regards to the practice of magick. These are, of course, just my opinions, but they are neither original nor am I  stating them for the first time. Aleister Crowley was a great advocate of adopting an entire regimen of eastern yogic practices for the sake of building a foundation for magickal practices. Many others have also made this point, but some have focused specifically on the practices and philosophies of Tantric yoga, incorporating certain physical practices into an ancillary system of sex magick. The author, Donald Michael Craig, with his book “Modern Sex Magick” has done a truly remarkable job of integrating Western practices of magick with Eastern practices of Tantra and Kriya Yoga, and I would highly recommend everyone purchase and read this book. Such writings and their associated practices represent, in my opinion, the backbone or foundation for any truly serious practice of the high art of magick.

I will now attempt to answer the above questions and seek to explain how these forms of yoga can readily fit into a full and complete system of ritual magick. It has always been my intention to incorporate these practices and disciplines into my practice of ritual magick, since I believed that they were an integral part of ritual magick, even though I had put off truly engaging with this study until now.

For my part, I have always had problems with individuals who have seemed to espouse sex magick as a kind of trendy practice, yet who not only lacked a fundamental knowledge of sacred sexuality, but who also lacked a strong working knowledge of ritual magick as well. If one is going to practice sex magick, then one needs to fully understand sacred sexuality and all of its disciplines and practices as well as having a deep and committed practice with ritual magick as well. One should be something of an accomplished adept at both before engaging in such practices.

However, to master the art and practice of sacred sexuality, one can and must study and practice the disciplines of Kriya and Tantra Yoga. These studies and practices can be started while alone and not engaged with any partner, but ultimately, they will bring the magician to a point where working with a partner and a lover can produce the greatest and ultimate achievement. So let us get to the basic definitions and compare Tantra yoga with the practice of ritual magick.

Kriya yoga is aptly defined in the following manner. Notice that some of its tenets appear to overlap the practices and beliefs of Kundalini Tantric yoga.

“Kriya Yoga: Kriya  means action  and Yoga  means integration. Kriya Yoga [emphasizes] integration of separative consciousness (generated by unceasing movement of thought) with an [awakening] (that is, a non-elective holistic attention free from mental [fragmentation]) through actions of perception and not through the activities of [conceptualization].

Kriya deconditions and sets the seeker free from the past karma. It transforms fundamentally the gross ego-centre of the seeker into a subtle individual uniqueness which also includes universality. It brings harmony with the wholeness of life by piercing through the ignorance of the ways of self. It is a unique combination of Hatha-Raja-Laya Yoga. It settles the seeker in his natural state in which his body receives instructions only [from] glands and Chakras.”

Tantra or Kundalina Tantric Yoga is defined somewhat differently than Kriya yoga, but there is an overlap between them, particularly in the area of the focus and use of the six chakras. However, Tantra seems to be more like an eastern version of magick, since is breaks with traditions that adhere to either the Vedic texts or the world-renouncing restrictions of traditional yoga. Tantra means literally “weaving”, which denotes that practices and techniques are woven and melded together to form a complete practice. I have taken the following quote to succinctly define Tantra yoga.

“Tantra is an accumulation of practices and ideas which is characterized by the use of ritual, by the use of the mundane to access the supra-mundane, and by the identification of the microcosm  with the macrocosm. The Tantric practitioner seeks to use the prana (divine power) that flows through the universe  (including one's own body) to attain purposeful goals. These goals may be spiritual, material or both. Most practitioners of tantra consider mystical  experience imperative. Some versions of Tantra require the guidance of a guru.

In the process of working with energy, the Tantrika, or tantric practitioner, has various tools at hand. These include yoga, to actuate processes that will "yoke" the practitioner to the divine. Also important are visualizations of deity, and [verbalization] or evocation through mantras, which may be construed as seeing, listening internally, and singing power into a stronger state within the individual, resulting in an ever-increasing awareness of cosmic vibration through daily practice. Identification with and [internalization] of the divine is enacted, through a total identification with deity, such that the aspirant ‘becomes’ the Ishta-deva or meditational deity.

Tantrism is a quest for spiritual perfection and magical power. Its purpose is to achieve complete control of oneself, and of all the forces of nature, in order to attain union with the cosmos and with the divine. Long training is generally required to master Tantric methods, into which pupils are typically initiated by a guru. Yoga, including breathing techniques and postures (asana), is employed to subject the body to the control of the will. Mudras, or gestures; mantras or syllables, words and phrases; mandalas and yantras, which are symbolic diagrams of the forces at work in the universe, are all used as aids for meditation and for the achievement of spiritual and magical power.

During meditation, the initiate identifies herself or himself with any of the numerous Hindu gods and goddesses representing cosmic forces. The initiate visualizes them and takes them into her or his mind so that she or he unites with them, a process likened to sexual courtship and consummation. In fact, some Tantric monks use females partners to represent goddesses. Also, in left-handed Tantra (Vamachara), ritual sexual intercourse is employed—not for pleasure—but as a way of entering into the underlying processes and structure of the universe.”

First of all Kriya and Kundalini Tantric yoga are more centered in the physical reality of the body and the material world and typically don’t require a complete renunciation of the material world, similarly, neither does the practice of ritual magick. These systems of yoga have as their foundation the same identical point - the focus of all the practices use the root chakra as their place of origin and source. Thus, the more baser qualities of material existence are neither avoided nor renounced. They are instead integrated into the greater spiritual practice. This is also true of the practice of western ritual magick, since the magician is not only required to function in this world through self-mastery, but also to master the spiritual domains that lie beyond it.

The main difference between Tantric yoga and ritual magick is the explicit use of complex ritual and ceremony to cause changes in the material world - to draw the domain of spirit into tighter union with the material world so that there is no difference. Otherwise, they are, for the most part, identical variations of the same ultimate practice. Ritual magick is a western oriented spiritual discipline, and Tantra is an eastern oriented one. However, there are techniques in Tantra and Kriya Yoga that can and should be incorporated into the practices of ritual magick, since they represent processes that appear to have been lost over the ages. These techniques are godhead assumption, intense practices of asana, pranayama, mantra and mandala techniques that utilize the seven chakras to build (or become aware of) a powerful spiritual facsimile of the human body. The objective of ritual magick is to become one with the Godhead, but through the artifice of sacred sexuality, this achievement can be completely realized and experienced through a material artifice - the union of lovers and the fusion of their spiritual bodies. No where else is this discipline taught in such a succinct manner, so one must assume that it is important for the ritual magician to expropriate these practices into one’s personal magickal regimen.

If we consider the basic tenets of Kriya and Tantra Yoga merged into the basic practices of the ritual magician, the overall methodology would produce a powerful foundation to the practice of the spiritual discipline of ritual magick. That foundation would consist of the following practices and techniques.

• Body based methodologies (asana) and yogic isometrics
• Expanded concentration exercises
• Full body breathing
• Variations on Cobra Breath (Ujjayi breathing)
• Fire Breath orgasm
• Yoga Nidra
• Mantra and Yantra practices
• Use of various strategic Bandhas (Moola, Uddiyana, Jaladhara)
• Visualized chakric exploration and integration
• Meditation and deep contemplation

In addition, the above practices would be performed as part of a daily regimen that I call the comprehensive meditation session, which can last as long as an hour a day or more.

Along with these foundational practices, there would also be liturgical practices (saying Mass, assuming the Godhead, performance of rites of sacred sexuality and engaging the cyclic mysteries of the Moon and Sun) as well as periods of devotion and spiritual service. The practitioner would also spend time to research, study, perform self analysis and receive some kind of periodic peer review. All of these practices would represent the foundation of a ritual magician’s regular work.

From this foundation there would be the progression caused by periodic transformative initiations, which would fully engage the practitioner of ritual magick through the performance of specific ordeals. These ordeals would represent specific challenges at incremental levels of difficulty that the magician would undertake to precipitate and encourage rapid spiritual growth.  

If the foundation represents the roots of a symbolic tree, then the process of performing ordeals and experiencing transformative initiations would be the trunk of this tree. From the trunk there would be three branches, each representing a level of comprehension and accomplishment more greater than the previous, but each branch would be fully incorporated by the practicing magician. This means that mastery of one branch does not rule out its continual use as one seeks to master the next branch. These three branches are the three practices of ritual magick - earth based magick, theurgy and evocation, and the higher ordeals beyond them.

Earth based Magick - these practices include Elemental Magick, Planetary and Zodiacal Magick. A knowledge of several forms of divination would also be included, particularly Astrology, Tarot, I-Ching, Geomancy and Runes. Earth based magick is a methodology that is required to help the magician fulfill the basic material requirements for self-actualization. Once that material base is established, then the magician will have need to resolve issues and take advantage of material opportunities from time to time. This basic methodology of magick is never really outgrown, since there is always something that one must resolve or develop in regards to the material world.

Theurgy and Evocation - invoking strategic and various spirits from within the over-all spiritual hierarchy. This would include an immersion into the domain of the spirit and receiving intimate communications and direct transformative experiences. Ascending through the hierarchy of the inner planes would represent specific initiatory processes that the magician could deliberately establish. There could also be a slight overlap between certain spirits and Earth based magick.

Higher Ordeals - the workings of Lesser and Greater Archaeomancy, the progressive levels of the invocation of the Bornless One, Abramelin Lunar Ordeal, Tetra-sacramentary Temple workings, ordeals of Stellar Gnosis and the Abysmal Transition. These higher ordeals are covered as part of the rites and ceremonies of the inner order of the Order of the Gnostic Star.

All of these various levels work together to formulate a comprehensive and profound system of practice - one that is assured of obtaining total mastery of the self, one’s world and samadhi, enlightenment or illumination. So now, we begin the work of integrating all of these practices into a single spiritual and magickal discipline. I will continue to report my progress as I gain greater mastery of the techniques of Kundalini Yoga and integrate them into my magickal practice. I have only recently begun this path, so there is much more for me to learn and develop in the days and years ahead.

Frater Barrabbas

Art of Ritual Magic - Ritual Patterns for Advanced Magical Rites

I am continuing the discussion of the system of ritual magic as practiced in the Order of the Gnostic Star, where a synthesis of Alexandrian Wicca and the Golden Dawn has produced an entirely new methodology for practicing ritual magic. This new methodology has produced techniques and ritual structures that go far beyond the limits of both systems. Keep in mind that this methodology didn’t occur suddenly, but was the careful and tested product of over thirty years of occult practices and experiments.

From the writings of the “Disciple’s Guide toRitual Magick” and the series “Mastering the Art of Ritual Magick”, the basic or simple ritual working pattern has been described and extensively covered. I should note it here, as it occurs in the book, “Mastering the Art of Ritual Magick - Grimoire”.

Simple Working Pattern

1. Circle consecration rite
2. Rose Ankh Vortex rite
3. Lunar Mystery rite
4. Assumption of the Grail Spirit (Godhead Assumption)
5. Western Underworld Gateway
6. Pyramid of Power rite (specific magical empowerment)
7. Closing the Western Gateway and Sealing all circle nodes

The above ritual working pattern is not part of the system of magic as found in the Grimoire of the Order of the Gnostic Star. This working pattern represents a prelude and a training device that will aid the student in being able to understand and perform the rituals as found in the Order of the Gnostic Star. You will notice that the assumption of the godhead occurs as part of the Lunar Mystery and is performed before the actual magical working, which is done as the climax to the other performed rituals. I believe that this represents a natural progression of ritual workings - where the vortex is set, the godhead is assumed before the actual magical power is generated, imprinted and sent out. Because this working is performed within a vortex, the release of power may be delayed until all of the ritual workings that make a working set (if they exist) can be assembled together and performed before being unleashed, which may be many days or even months later.


Complex Ritual Working Patterns

This brings us to the heart of this discussion. What were the ritual workings and methodologies that I created from the special synthesis of Wicca and the Golden Dawn systems of magic? I will confine my discussion to the first four Elemental degrees of the Order, since more complex workings would require a great deal of explanation and the developing of a sensible context. I think that we have already established the context for the first four degrees of the Order, and these workings are quite complex when compared to what one is capable of doing with the lore of the Golden Dawn or Alexandrian Wicca.

The first four degrees have associated magical lore and techniques that must be mastered (and proven to one’s peer group) before one is able to advance to the next degree. The first four degrees have the following magical ritual workings that are a part of the lore of the Order:

1. First Degree - Elemental Magic (using the Enochian Godname Pair and Calls)
2. Second Degree - Talismanic Elemental Magic (using the Enochian Seniors/Kings)
3. Third Degree - Theurgy - Magical Evocation (Archangel Angel/ Demigod Invocations)
4. Fourth Degree - Lesser Archeomancy. (Full Angelic Theurgy & Goetic Evocation)

All of these ritual magical workings use the following ritual patterns explored below in the following paragraphs. These would be considered the more advanced ritual patterns as used by the Order, and are beyond the lore published in the Disciple’s Guide and Mastering the Art of Ritual Magick series.

Pyramid - Inverted Pyramid and Great Pyramid -
Uses 4 Watchtowers or Angles joined to either the Ultra-point or Infra-point, and 5 letter formula. Circle is squared and pylon is erected in the center of the circle. Pylons can be set to the four circle points as well. 3 circumambulation spirals to the center and 3 from the center to the periphery. Creates power vortex using the invoking pentagram. Inverted Pyramid is projected into the Infra-point, and the Great Pyramid uses all pylons. Ritual structure used for various kinds of ritual empowerment.

Gateway Structures - Trigon Gate, Tetrahedral Gate, Inverted Tetrahedral Gate, Grand Gateway -
Uses 1 Watchtower and 2 opposite Angles. Orientation can be to the West (Underworld), East (Ascension), North (Stasis - Winter) or South (Growth - Summer). 3 node gateway (trigon) or 4 node gateway (tetrahedron), uses either 3 or 4 letter formula and is set with invoking spirals or trapezoidal cross. Tetrahedral gate uses either Ultra-point or Infra-point as 4th node. Grand Gateway uses Ultra-point and 2 opposing circle points (usually East and West) to form an equilateral triangle whose focus is in the center of the circle. Used for establishing a ritual transition from one state to another (higher or deeper).

Octagon Elemental Vortex -
4 Watchtowers and 4 Angles joined to Ultra-point and Infra-point - with pylon established in the center of circle. Watchtowers established in deosil arc, Angles in a widdershins arc - joining produces a fusion of polarities producing a powerful vortex. Central pylon established using the tool of the staff. Variation: 4 Watchtowers set with pylon of elemental, and Ultra-point and Infra-point set with central pylon. Alternate circle points set with other devices - used to create the Elemental envelope in evocation working. Uses invoking pentagrams and other devices, also Enochian Calls.

Invoking Vortex -
4 Watchtowers or Angles set with Rose Ankh device and drawn together with Rose Ankh device set in the Infra-point - this is done with a widdershins arc. Circle points drawn together to center of circle producing a magnetic vortex used as base for invocations. Inner circle drawn (usually deosil) and used to establish talismanic device of septagram, eneagram or undecigram.

Lunar Mystery Vortex - used with Elemental and Talismanic Elemental workings -
Ritual pattern consists of the following five steps:
1. Erecting the 4 pylons that characterize the Zodiacal sign of the Sun. (base: element - apex: astrological quality - card., fixed, mut.) Set to the 4 Angles.
2. Erect pylon in the center of circle (Infra-point to Meso-point) that characterizes the Zodiacal sign of the Moon (same as Sun). Draw 4 Angles together and to the Meso-point.
3. Set Rose Ankh device to the Ultra-point with an invoking pentagram of spirit feminine in its center, and draws a connecting line down from the empowered Ankh in the Ultrapoint to the Infrapoint through the Mesopoint, so all three points are joined together.
4. Set inner circle - enter and expand to periphery of circle.
5. Declamation of Lunation Mystery or Lunar Mansion - can also use the talismanic device of the Octagram. Invocation of Lunar Goddess aspect can also be performed.
(Elements are invoked via the pentagram device, and the Zodiacal qualities are invoked via the lesser hexagram devices.)


Elemental Magic Working - Grail Mystery Version (there are other versions as well)

Operations to each of the 4 Watchtowers, beginning in the East, proceeding deosil.

• Bows and then salutes
• Intones the Hebrew formula letter, then the associated word
• Draws an invoking pentagram device of the base element of the Elemental
• and projects into it a colored energy associated with the WT
• Draws invoking spiral
• Intones Enochian Spirit name of the Element
• Recites an incantation that invokes one of the four feminine avatars of the Grail, being Nimue (East - Air), Guinevere (South - Fire), Vivione (West - Water) and Morgan Le Fey (North - Earth)

• Perform the same actions in the center of the circle to the Infra-point, except that they are aligned to the Feminine Spirit - Marah Sophia.
• Intone the five formula words and join them - creating the key word for the feminine part of the Grail Cycle.
• Draw the four Watchtowers together into the Infra-point, causing them to fuse.

Operations to the 4 Angles, beginning in the Southeastern Angle, proceeding widdershins.

• Bows and then salutes
• Intones the Hebrew formula letter, then the associated word
• Draws an invoking pentagram device of the qualifying element of the Elemental, and projects into it a colored energy associated with the Angle
• Draws an invoking spiral
• Intones the Enochian Spirit Ruler of the Element
• Recites an incantation that invokes one of the four masculine avatars of the Grail, being Authur-Rex (Southeast - Fire), Ambrosius Merlinius (Northeast - Air), Calixtus Hermiticus (Northwest - Earth) and Lancelot Dulac (Southwest - Water)

• Performs the same actions in the center of the circle to the Ultra-point, except that they are aligned to the Masculine Spirit - Lucis Christos
• Intone the five formula words and join them - creating the key word for the masculine part of the Grail Cycle
• Draw the four Angles together into the Ultra-point, causing them to fuse


Generate the elemental vortex by merging the two polarized vortex structures that are in the Infra-point and the Ultra-point.

Stand in the center of the circle and draw to each of the four Watchtowers the device of the equal-arm cross, performing this in a deocil arc.

• Intone the associated Qabbalistic Name of the Godhead (in Latin)
• Draw an equal-arm cross
• Seal with an invoking spiral
• Intoning one of the four letters of the Grail formula
• Recite an invocation to one of the four Archangels (Raphael - East, Michael - South, Gabriel - West, Uriel - North), drawing an invoking spiral around both devices

Perform these same actions in the center of the circle:
• Intone the Godhead name (Lux Albus Deus - White Light God)
• Daw an equal-arm cross in the Meso-point
• Intone the Grail formula letter and word
• Invoke the Archangel Ratziel - the Archangel of the Grail Mysteries


Final Actions:
• Draw an invoking spiral around the pentagram in the Infra-point, the Ultra-point, and then draw them together through the Meso-point
• Draw all eight of the outer circle nodes together by tracing an inner circle with the tip of the sword Recite the final Grail Formula
• Intones the Enochian Call associated with the Elemental
• Erects staff in center of the circle as super pylon
• Summon Enochian Godname Pair
• Draw Elemental energy through the staff


Talismanic Elemental Working

The Talismanic Elemental Vortex ritual is used to invoke the twenty-eight Enochian Seniors/Kings.

The Talismanic Elemental Vortex ritual is divided into two major parts. The first part establishes the base of the element, and the second invokes the planetary intelligence. These two distinct ritual structures are brought together through the use of a gate trigon, which is generated through the use of the three Gate Keys set to the Western Watchtower and the Northeast and Southeast Angles, thus forming the threshold of the underworld gateway. The joining of the element and the planetary intelligence produces the unified spirit of the Enochian Senior, but the magician is also exposed to the domain of the Senior because of the gate trigon.

The first structure that is required in this working is the generation of the Element Pyramid. The Element Pyramid ritual structure consists of setting a pylon to each of the four Watchtowers and the center of the circle. The pylons, erected in each Watchtower, are joined to the one in the center of the circle, and there is established a pylon vortex structure, also called a Pyramid of Power. Then the magician generates the invoking vortex over the pyramid of power, and establishes within it the inner ring. A Septagramic talisman is set in the center of the circle where it is charged and sealed. The magician then traces the appropriate planetary angle upon the face of the septagram talisman, intones the special Enochian call to summon the Planetary Intelligence and then reads the incantation that presents the magickal qualities and imago of the planetary intelligence. A Western Underworld gateway is then erected to establish the domain and world of the planetary intelligence.

The final part of the ritual is where the magician summons the spirit of the Enochian Senior through the combined forces of the Elemental Pyramid and the invoking vortex imbued with the planetary intelligence. The gateway has caused these two forces to fuse, and at this point in the ritual, they are now a single force. The magician summons the Enochian Senior into this matrix of power and sentience. The focus is the sigil of this spirit, prepared with the magickal signature of the spirit’s name and empowered and blessed with a drop of sacramental wine obtained from a previous mass performed for that purpose. The magician charges the sigil that was placed in the center of the magick circle on the talismanic septagram with a violet energy and an invoking spiral.


Theurgy and Evocation -

The ritual patterns and methodologies for theurgy and evocation as they are practiced in the Order are covered in the next article (which is included with this one). Suffice it to say that these ritual magical workings use the combination of the Elemental Envelope, the Invoking Vortex (with the inner circle set with a Septagram talismanic device), and establishing the Imago of the Spirit through an invocation process that includes invoking all seven of the planetary intelligences, and then performing an underworld gateway and establishing a method of manifestation using the sacrament from a magical Mass. Theurgy uses a ritual pattern called the Quintedecim complex, which is symbolized by the quintedecagon.


Lesser Archeomancy -

I define archeomancy as a magical system that causes the invocation of the source domain of the spirit so invoked. Archeomancy is a word that I define as the combination of the Greek words arche - principle, origin; and manteia - prophetic power. The word archeology is derived from the Greek words archai and logos, which means the study of antiquity or ancient remains, where archai is synonymous with archaic. Archeomancy could also be divination by the use of old statues, but I have chosen this specific meaning for the term - Divination or magic via the source or principal.

Lesser archeomancy is where the theurgic operation is performed within the context of the ten Sephiroth of the Tree of Life and one of the four Qabbalistic Worlds. The Qabbalistic World is invoked through a Pyramid of Power ritual, attuned to specific qualities of that world. The Sephirah is invoked through the artifice of the Eneagram talisman, erected in the center of the circle and overlaid with an invoking vortex. An underworld gateway is used to open one up to the specific inner plane domains defined by the combination of Qabbalistic World and Sephirah, which also happens to be one of the thirty-six decans (ten degree segment) of the Zodiac, and their associated Ruler, the Angel of the Decan. The Angelic Ruler of the Decan also controls the associated quinarians (five degree segments), which in this case would be ruled by the 72 Angels of the Ha-Shemhemphorash, and their demonic counterparts, the 72 demons of the Goetia.

Lesser archeomancy is used to perform inner plane workings as well angelic and demonic evocations.


Other structures -

Cross roads - devices or pylons drawn together crossing the center of the circle (Watchtowers or Angles). This ritual structure establishes a vortex domain, so it is similar to a gateway. Often an implied or realized godhead resides at the place where the cross roads cross.

Hexagramic Gate - Double gateway - both West and East, representing the full cycle of initiation as the Hero’s Journey. Used for initiations and pathworking.

Enagramic Gate - Triple Gateway - West, North and South - representing the powers of creation and death that act as powerful transformation agents in the underworld domain.

Septagonic Vortex - Pylons set to the 4 Watchtowers, drawn together to form a magic cube. Over this is established an invoking vortex. A Western gateway is erected on the cube and invoking vortex, forming an inner trigon. Then all seven points of the magic circle (4 WTs and 3 nodes of the Western Gateway) are drawn together to form the septagonic vortex. This is an elaborate invoking vortex that can used as a simplified system of Theurgy.

Step Pyramid - four interlocking pyramids, one on top of the other, are erected to establish a highly charged and empowered inner domain, especially when a gateway is established at the apex. This ritual structure is used to stack all four of the Qabbalistic Worlds, beginning with Assiah and ending with Atziluth, to establish the greater Qabbalistic domain of the Absolute. I use this ritual structure as the base for the Bornless Rite, which is performed within the inner gateway of this rite.


This concludes my discussion of ritual structures as they are used in the Order, to empower and facilitate advanced magical ritual workings.

Frater Barrabbas Tiresius

Art of Ritual Magic - Basic Structures and Considerations

Unlike the Golden Dawn system of magic and its offshoots, such as the inspiration for Thelemic magic, the magical system used in the Order of the Gnostic Star is based on a synthesis of ideas found in Wicca and Neopaganism. Ritual ideas from the Golden Dawn were used to extend this lore, but one should not equate use with sameness. This is ostensibly where the practice of ritual magic diverges from classical modern ceremonial magic. Ritual magic uses a magic circle in its rites, whether they are performed in a temple or in an outside grove. Ritual magic also makes extensive use of meditation techniques and other methods culled from the teachings of Hatha, Pranayama, Mantra and Mandala (Yantra)Yogas, and also Franz Bardon. The purpose of these meditation techniques is to master the operations of mind control, to assume deep states of trance and to project pranic energies directly into magical operations.

The use of a magic circle is to establish a focus and a boundary for the energies and operations performed within it. The boundary separates the workers from the mundane world. All that is contained within the circle is considered sacred, and what is without is profane. The boundary is also porous, since individuals and entities may be brought in or allowed to leave during magical operations. Ceremonial magic uses a magic circle for Goetic magic, and it is errected for the sole purpose of protecting the workers from the demonic entities evoked. Traditional Golden Dawn magic did not incorporate a magic circle for its rites, but it did use an enclosed space decorated with talismans and magical signatures, called the Vault of the Adepti.

Perhaps the most important difference between ceremonial magic and ritual magic is the great importance placed on assuming the godhead and performing ritual magic in that guise, and its utter lack in the works and rites of ceremonial magic. The ceremonial magician engages in a great amount of pious religious works and observances, and after a suitable period of preparation and atonement, performs magic as the surrogate representative of the Deity, and not as the person of that entity. The ritual magician also engages in a great deal of devotion, too. However, the ritual magician performs devotions and religious liturgies not to woo or placate a distant or aloof Deity, but to prepare for the invocation and direct assumption of that being. A ritual magician also has the option of blessing substances while assuming the Godhead, and can make use of sacraments so produced - for communion or magical uses.

A ceremonial magician temporarily borrows the perquisites and prerogatives of the Deity to perform magical operations, while the ritual magician performs magic after having directly assumed the spirit of the Deity into his being. There couldn’t be a more striking difference between these two traditions, and they represent a kind of schism in the ideal world of the practice of magic. Of course, these distinctions are based on a pure theory of magic and represent ideals that are not readily observable in the real world. In the real world, magic is practiced in a number of variations, where some Thelemic magicians are more aligned to ritual magic than practitioners of Wicca and Neopaganism, some of whom have taken a rather Christian perspective on Godhead assumption, and have abandoned it for more pious forms of worship.

Ritual magic, as practiced by the Order also makes use of the three Mysteries to build and practice magic in a structured and disciplined manner. These three mysteries are associated with the natural phenomena of the Moon, Sun and the periodic transformation of the Self. A vortex and a gateway is used to establish these mysteries, and these special practices are also used to guide the performance of liturgical as well as magical workings.

The Lunar Mysteries are very much involved with the practice of earth based or talismanic magic, to aid the ritual magician and his fellow workers or clients (family, lovers and friends). The Solar Mysteries are used to divide the year and mark the changing of the seasons, so sacralizing the world with an earth-based spiritual perspective, as well celebrating mile-stones for individuals or groups.

The Mysteries of the Self are represented by period and also profound changes that occur in the practitioner. These can be guided and deliberately brought on by various ritual practices and workings, and they may also spontaneously occur, characterizing that a magician lives a life of continual transcendental transformation. The ritual magician can celebrate or commemorate these occurrences with initiation rituals and ceremonies. However, the Major Arcana of the Tarot is the key and lends its themes to the cycle of initiation used by the ritual magician.

Tarot and Qabbalah are extremely important to ritual magic, as they are to classical ceremonial magic. In ritual magic, the magician is continually crafting the repertoire of rituals, so there is a need for an expertise in Notariqon and Temurah. These are used to build up and explode formula acronyms, to find formula letter substitutions, and to craft sigils, characters and symbolic magical links. The Qabbalah also provides an extensive system of tables of correspondences, which are used to qualify and gather together certain symbology to be used in rituals. The Tarot also lends its symbology and imagery to the building and developing of a magical system. Tarot cards are used for both passive inquiry as well as active resolution. To the ritual magician, a deep knowledge and understanding of the Qabbalah and the Tarot are required for developing new magical rituals, ceremonies and workings, and determining new directives and spiritual goals. One could also include a knowledge of yoga, astrology, alchemy, and forms of sacred sexuality.

Finally, ritual magic makes extensive use of the “energy” theory of magic to build up energy based structures that emulate in their design sacred geometry. Such energy structures are prismatic geometric shapes, seen as dimly perceived auric lines of force. The repertoire of these structures is limited to the four watchtowers, angles, and the three points in the center of the circle. So these structures consist of lines of force, pylons, trigons, circles, squares, pentagons, hexagons, septagons, octagons, spheres, cubes, pyramids, tetrahedrons, hexahedrons, and inner star-form talismans using the septagram, eneagram, undecigram and the quintedecagon. Ritual magic also uses crystals as energy collectors and emitters, solid fluid condensors, magical statues of various godheads and mythic creatures, and various sacramental substances and fetishes.

In the case of crystals, there are three types used in ritual magic. The first is used as a collector, kept either on or at the foot of the main altar (this is usually a large crystal), the second is used as a controller, and is worn around the magician’s neck. The third is used in a wand, creating a crystal tipped wand that is also known as the trasmutar wand. These three crystals are bound together and work as a single tool. The collector collects and recalls the magical energies used in all rituals performed before it, the controller necklace is used to empower the magician at all times while wearing it, and the transmutar wand directs the powers so deployed. All of these devices and tools make use of a very detailed and elaborate energy theory of magic. The energy theory of magic is equally important to the spirit theory of magic, and in fact they are powerfully blended into a single discipline of ritual magic.

A Generic Ritual Pattern

The generic ritual pattern consists of various ritual actions that are performed at various points in the magic circle. As we have established previously, there are eleven of these points. A ritual pattern consists of the following actions being performed using a grouping of these various circle points to form basic geometric shapes, such as those itemized above.

The ritual actions are to be performed at any of the eleven points in the magic circle (4 WTs, 4 Angles, UP, MP & IP) - device can be drawn with dagger or transmutar wand.

At the periphery of the circle -

• Vibrate a formula letter
• Draw devices (device plus invoking spiral)
• Project colored energy into device
• Intone Keyword
• Express Keyword formula declamation


At the center of the circle -

• Vibrate a formula letter (optional)
• Draw devices (device plus invoking spiral)
• Project colored energy into device
• Intone Keyword (optional)
• Express Keyword formula declamation (optional)

• Draws all circle points together using sword or transmutar wand - so creating the geometric prismatic shape using visualized colored lines of force. Ritual geometric shapes have their ground in the center of the circle.

• Reiterates Keywords (to associated circle points)
• Declaims Notariqon formula - letters of the Keywords are extracted and assembled to form a magical word or formula.
• Expresses ideal associated with the formula assembled word.

The above ritual draws all of the parts of the magical geometric shape into union, giving the final form a magical word or formula that acts as a powerful unifier for the whole rite. Each of the Keywords and their declamations are pulled together to create a new word that represents their semantic union. This ritual mechanism is comparable to the Golden Dawn ritual of the Analysis of the Keyword, but its use is to unite all of the ritual components into a powerful kind of synopsis. Words that are chosen to fashion Keywords and Word Formulas can be of any language, and are typically English, Latin, Hebrew, Greek, Enochian, Egyptian, Classical Arabic, or even the mysterious Verba Ignota of the old grimoires.


Devices used in Ritual Magic

There is quite a large repertoire of devices that can be employed in the above generic ritual pattern. I have listed sixteen, but the actual number is probably indeterminable.

Magical Device - Basic Use

Lines of Force: Connecting points to form prismatic geometry
4 Spirals (invoke, seal, banish, unseal): Empowering device, form of resonator
Pylon and Double Pylon: Polarized lines of force - fusion line of force
Equal Arm Cross: Union of all forces
Rose Cross: Solar Powers of Deity - Electric Energy
Rose Ankh: Lunar Powers of Deity - Magnetic Energy
Iron Cross: Martial Powers of Deity
Swastika - left and right: Cosmic Solar Powers - Light and Dark
Trapezoidal Cross: Generates Alternative Reality
Inverted Rose Ankh: Orb of Terrestrial Power
Pentagram: Generates Element Energy - Ascending Godhead
Inverted Pentagram: Generates Element Energy - Descending Sacrament
Lesser Hexagram (3 forms): Symbolizes the three Astrological Qualities
Hexagram (joined triangles): Symbolizes Union of Archetypal Male & Female
Octagram (4 claw version): Draws powers from all points and seals it in place
Pentagramic Cross/Ankh: Generates sacralized energy from Godhead

In addition, the ritual magic used by the Order also has a special ritual structure that is known as an inner ring, or a magic circle within a magic circle. The inner ring is drawn (often with a deosil arc), the opening portal gesture is made, and therein is placed one of the four talismanic paintings. These specially constructed large rectangular talismans (3 by 2 feet) are made of wood that is painted with a flat background (often black), and upon that background a star-form is illustrated in vibrating colors. There are four difference star-forms, and these are the Septagram, Eneagram, Undecigram and the Quintedecagon. An Octagram star-form can also be used (to signify the Lunation Cycle, among other things).

The star-forms have the following uses.

Septagram - to invoke one or all of the Planetary Intelligences
Octagram - to invoke one or all of the Lunation Types (optional)
Enegram - to invoke one of the ten Sephiroth of the Qabbalah
Undecigram - to invoke one of the twelve Zodiacs, also used to forge a combination of a shaped Element power and one of the seven virtues - could also be used to invoke one of the Seniors or Talismanic Elemental.
Quintedecagon - symbolized the fusion of the Octagon and the Septagram - the invocation vortex of magickal evocation.

This should give you an idea of how this system of Ritual Magic works, as it is practiced in the Order of the Gnostic Star. There are other variations of these techniques used in the more advanced and complex ritual workings that the Order has adopted and made use of - yet these should suffice to give anyone a clear idea of how ritual magic is used in the Order.

Frater Barrabbas Tiresius