|
This Ritual must come with a C for Caution. It is the most powerful of the rituals and must not be used lightly. Although I am free and open in my interpretation and adaptation of any other Ceremony, this one must never be tampered with. It must be performed exactly as laid down here and every detail must be absolutely correct. The harm that could rebound if not followed meticulously is awesome. So don't mess with this one!
This page gives full instructions for each form of the Egyptian Master Ritual.
THE EGYPTIAN MASTER RITUAL THE TIME Can be performed on any day and in any season, provided it is not within 24hours of a full solar eclipse. Must be performed at only three times of day: dawn, midday or sunset. No other time is permitted. Works of discord, destruction or death must never be undertaken at dawn or midday. These must be confined to sunset. TIMING the ritual must be carefully timed to climax at the exact moment the Sun reaches the cardinal point you have chosen. PRELIMINARY OBSERVANCES be abstemious in matters of sexual contact and nourishment for the preceding 24 hours remain silent during the hour preceding the rite, and live quietly in the preceding 24 hours one hour before the rite is due to begin have a bath or shower, anoint yourself with magical oil and one of the ritual scents put on a clean set of clothes and any jewellery you intend to wear THE PLACE AND SETTING Colours: white and gold must be strongly represented Altar: face east for dawn ritual, south for midday, west for sunset Circle: not necessary, western magicians like to use it, but mark elemental points each with a flower, (see ritual)
ITEMS
ON ALTAR ivory
or peeled white wand an
object to link the mind with ancient Egypt a
small bowl of milk and honey a
bowl of water a
posy of aromatic herbs such as mint, marjoram and rosemary oleum
magicale No 3 - oleum
angelorum flowers
- white lily, white rose, yellow rose, yellow lily a
gong or bell golden
ring (can be daisy chain for white and gold) THE WORDS The Egyptian words are words of power: they have been used for magical purposes for thousands of years, and by now have a power of their own. However badly they are delivered, the gods will hear and implement them, so do not worry if you feel you are not very fluent. English translations are given so you know what you are saying. Now let us begin.
1. CONSECRATION OF THE CIRCLE The adept reh-het picks up the wand and, holding it thumb uppermost to show his mastery over nature, draws a circle around the working area. At the same time visualising the protective barrier he has created. He says these words: an sekhem sen aam aa Let the Shining Ones not xhu
have
2. PURIFICATION The adept dips his finger in the water and touching his forehead declares himself ritually purified turaa
naa
I have purified myself and ab-kh
au -
my heart is filled with joy 3. THE ANNOINTING The adept anoints his forehead and wrists with oleum magicale no 3, thus making himself worthy to receive the great Sun god. The base of the spine should also be anointed if the serpent power (kundalini) needs to be aroused for a sexual climax to the rite urhu hekennu having anointed myself with
unguents, ma
aa kua -
I have made myself strong 4. THE INCENSING Incense
was valued by the ancient Egyptians as the ideal offering to the pantheon on
high. The word for incense, snutri, means
‘that which makes divine’. Any incense will do for this purpose. [Note
1]
Whenever the adept places more incense on his burner, he solemnly informs the god of his pious intention: ar
naa en ten
I bring to you bet neter senther - perfume and incense,
O Glorious One Ertau
en sen neter senther
Let me place incense her set aanet hraa kh - on this fire as homage to
Thee
5. THE FOUR POINTS The adept picks up the four flowers and proceeds to the eastern point, where he places one of the blooms, before going on to do the same thing at each of the other points. As he does so he respectfully dedicates his offering to the elemental gods. (If the ritual intention is malevolent, the adept begins in the north) East: Tefnut - water - white lily [Note 2] South: Atum - fire - yellow rose [Note 3] West: Shu - air - white rose [Note 4] North: Geb- earth - yellow lily [Note 5] If
beginning in the East for positive intentions: anet hraa kh Tefnut - all homage to Tefnut (white lily) anet hraa kh Atum - all homage to Atum (yellow rose) anet hraa kh Shu - all homage to Shu (white rose) anet hraa kh Geb - all homage to Geb (yellow lily) If
beginning in the North for malefic intentions: anet hraa kh Geb - all homage to Geb (yellow lily) anet hraa kh Tefnut - all homage to Tefnut (white lily) anet hraa kh Atum - all homage to Atum (yellow rose) anet hraa kh Shu - all homage to Shu (white rose) 6. THE DEDICATION The adept returns to the altar where he requests the blessing of Khentiamentiu. This name is most appropriate on the lips of European magicians since the god’s name means ‘Leader of all the Westerners’. Originally a local deity, he became associated with Osiris. The great god of the dead is sometimes referred to as Osiris-Khentamentiu. Because the magician regards himself as Osiris for ritual purposes, the co-operation of Khentamentiu is particularly desirable. For malefic intentions, the name of Seth or Set is generally substituted. Seth, the slayer of Horus, has become associated with black rituals based on the Egyptian tradition. tebhu aa neter khentamentiu (or Seth) - I supplicate thee Khentamentiu
(say 12 times) 7. THE ATTENDANCE The adept waits for the sun to rise, culminate or set depending on the time of the ritual. As he waits he recites a litany which will attune his mind to the Egyptian forms of the cosmic forces he hopes to utilise. Any of the major deities may be selected for this purpose and their names can be preceded by a suitable expression such as ‘Hail’, ‘All homage to’, ‘I adore’. tua
Raa - Ra,
I adore thee a
Anset - Hail
Isis anet
hra kh Tehuti -
All homage to Thoth
Alternatively, the adept may incant the following, which is an Egyptian formula containing the magically transformed names of the gods Osiris and Seth O
Mamuram-Kahab O
Oualbpaga O
Kammara O
Kamalo O
Karhenmou O
Amagaa 8. THE ARRIVAL OF THE GOD
The following ritual proclamations differ according to whether the rite is performed at dawn, midday or sunset.
DAWN RITE As the Sun appears above the horizon the adept visualises the god-form Khepera, who is depicted as a man with the head of a beetle. This insect is a suitable emblem as in ancient times it was believed to be self-begotten and a symbol of life emerging from inertness. To this god we owe the thousands of scarabs that turn up in Egyptian tombs.
A Khepera Hail Khepera Ut'a hen neter pen seps who now approaches in divine splendour
MIDDAY RITE The Midday belongs to Ra, undisputed ruler of the Hathoric sky, whom the adept addresses as 'Lord of the Rays'. He is the visible emblem of God and his appearance marked the beginning of time. In the pyramid texts the soul is said to make its way after death to Ra's abode in heaven where it is assured of eternal bliss.
A Ra Hail Ra, neb satetu Lord of Rays Neter anx Thou art the God of Life, neb mert Lord of Love, hra-nebu anx All people live pest-k when thou shinest SUNSET
RITE When
setting Ra is adored under the aspect of Tmu (Tem). As such he has always
represented the death of Osiris and his subsequent departure to the underworld.
But this departure is a triumphal one, a ‘Coming Forth by Day’, for Osiris,
‘Lord of Eternity’, is the conqueror of death and has become for all of us
the symbol of our own immortality. The evening Sun is also represented as Tmu,
who is depicted in the form of a king who has a crown on his head and in his
hands the royal sceptre and the ankh, the symbol of life. After his invocation
the adept praises the setting Sun whose glory is emblazoned across the darkening
sky. A
Tmu Hail
Tmu, taa kh xhu em pet thou givest splendour
in heaven, em bennu aaq per - as a phoenix going in
and coming forth 9. THE LUSTRATION Having made sure there is ample incense burning, the adept prepares to contact the Shining Ones of Egyptian tradition. These are identical in nature to the elemental rulers who figure in Western magical lore, and will serve the magician in exactly the same way. FIRST, the
magician makes a lustration at each of the cardinal points, beginning with the
East. This involves dipping the herbal posy into the water and asperging each
point in turn. As he does so he visualises the Shining Ones manifesting as
shafts of light or as minor god-forms axemiu.
SECOND, returning to the altar, he now dips the posy into the bowl of milk and again asperges the cardinal points. THIRD, back at the altar, he sprinkles a final libation to the right, to the left, and lastly in front of the altar, reciting the appropriate words as he does so au
aari naa neter heterpu
I have made offerings en
neteru perxheru en
to the gods and sacrificed to xhu
-
the Shining Ones 10. THE SACRIFICE In old times, a blood sacrifice would be performed. You can use an egg, if you can get a fertilized one so much the better. First the adept holds aloft the ritual dagger, and proclaims him/herself king of creation. sekhem na enti I show my mastery over all
living things em
tes
with this knife
He stabs the egg and mixes it with the honey and milk, and proceeds to make a further libation with the mixture, repeating as before: au
aari naa neter heterpu
I have made offerings en
neteru perxheru en
to the gods and sacrificed to xhu
-
the Shining Ones 11. CONSUMMATION The adept is now ready to take upon himself the identity of the Sun god who, as the master of life, has lordship over the Shining Ones and their divine guardians. The adept symbolically assumes his new role by placing a gold ring on his finger and tracing the astrological symbol of the Sun over his heart.
The climax to the ritual is now at hand and the mantra following may be recited while the adept works himself up into the required state of frenzy.
Nuk neb sesep - I become one with the Lord of
Light Maat
Heru taa na - O Eye of
Horus, grant unto me setatu
aab -
the secret longings of my heart The ritual climax demands the merging of the Self with the Sun. This means that the adept will become filled with solar energy which he then projects towards his chosen ritual intention.
If the ritual is to have a sexual climax, the mantra should be replaced by the following (male) Henen-a em Ansu my phallus is that of Amsu (female) Auf-a Net my flesh is of Net The orgasm should be visualised as an outpouring of molten gold
12. CONSECRATION As
the adept feels himself possessed by the forces evoked he should silently recite the
words of consecration. On no account should these be spoken aloud. They have not
been translated into English (Ba
aa pu neter - Ba aa pu heh) 13. POSTCOMMUNION The adept’s first task when he has recovered is to dismiss the Shining Ones. xhakh
er suit -
swifter than light xhu
hem kh -
O Shining Ones, return now aar
heru pet -
to the heights of heaven seb naa uru quah - I have walked beside the Great
Ones am
qua maa seb sen -
just as they pass close to neter
pui a aa xhu -
God who, mighty and resplendent aper
nebu -
is the sum total of all things The adept now strikes his gong or rings his bell 10 times (if rite was dedicated to Khentamentiu) or 11 times (if Seth) and reviews his ritual experience before returning to the everyday world. He then burns the flowers, and enters a careful record of his experiences in the magical diary. NOTE Although the ritual takes some time to read through and understand, it does not take long to perform. Remember when you say the words that your mind is making contact with those Egyptians who, thousands of years ago, performed the same actions and spoke the same words as you are now using.
NOTES recipe: into a base of almond oil, put as many of the following as you can find or obtain: apium palustre (wild celery), aconitum lycotonum (wolfsbane), populus balsamifera (poplar) or betula lenta (sweet birch), atropa belladonna (deadly nightshade) or hyoscyamus niger (henbane) [1] an Egyptian recipe specifies: camphor, juice of laurel leaves, salt, white resin, sulphur, and klyphi, an incense compounded from resin, galangal root, mastic, myrrh, juniper berries and honey. [2] Water goddess created by Atum the Sun god. He spat out the goddess and her name. She creates pure water for the pharaoh’s feet from her vagina, and is represented by a pair of parted lips. She is sister-wife to the Air god Shu (see note 3) and mother of Geb (note 4) and Nut (sky-goddess). She and Shu can take on lion-forms and are represented as such in the temple at Leontopolis. [3] Sun-god, creator of the universe, Atum carries the meaning ‘totality’ and ‘unalterable perfection’. Sometimes called Lord of Heliopolis, the major centre of sun worship. Lion, bull, ichneumon and lizard are sacred to Atum. After the death of a pharaoh, Atum raises him into the sky as head of the star-gods. For lesser mortals, Atum offers protection on the journey through the underworld, specifically guiding souls past the lake of fire where the dog-headed god lurks, swallowing souls and snatching hearts from passers-by. [4] God of sunlight and air, Shu takes human form wearing a plume on his head and with his arms raised supporting the sky-goddess Nut and keeping her separated from her brother-consort Geb the Earth god. Shu was born of the mucus which Atum sneezed out of his nostrils. The bones of Shu (clouds in the sky) are used by the pharaoh in his ascent to heaven, after his purification in the ‘lakes of Shu’ - mist over the Nile. Shu is identified with head-rests in the tomb, which provide a circulating oxygen supply for all time. In the underworld, Shu is a dangerous leader of a band of torturers and executioners whose slaughtering block is a great peril for the deceased. But at the same time he offers protection from the annihilating snake-god Apophis. On earth, the power of the poisons of Shu are conjured up in magical spells to ward off threat to a person’s internal organs from Akhu or Samana - malevolent demons of Middle Eastern origin. [5] Called ‘eldest of Shu’, sister of Nut, he holds one arm to the sky and the other to the earth. He is father of Osiris and Seth, grandfather of Horus. In the New Kingdom Geb is depicted as a vegetation god, lying partly on his side, coloured green, sometimes decorated with Nile reeds in flower. His phallus stretches upwards to his sister Nut. As earth-god it is thought he might imprison the dead within him, preventing their journey to the Afterlife. Also dreaded is his laughter, which causes earthquakes. More benignly, he provides the nourishment and fruits of the earth to everyone, barley being imagined as growing from his ribs. He has plants for curing headaches and curing scorpion stings |
|
|