Magical Protection, what for?
Mercury
The rite of the templeguardian
Rite of the horned serpent
3.3. Protection and attack
3.3.1. Magical Protection, what for?
The possibilities to attain magical protection are almost infinite. Nevertheless a rare use of it seems advisable, for every human has the tendency to avoid unpleasant situations. To reinforce this tendency as a pattern of avoidance is not the sense and purpose of magical protection. Furthermore it always has consequences if you cut yourself off a certain power for a longer period of time. Probably a relief is felt by setting boundaries to fearproducing energies and situations. At first the imbalance, which is resulting from this will surely not be recognized. Later on, though, unexpectedly, things will be turning back onto the person. This is not to be confused with the widely spread view of esoterical circles, that "black magic may always fall back onto its´ initiator". Much more true is: "To ignore a god is to invoke a demon". It is no big problem to devote oneself to a special task for a limited space of time, but altogether the magician should be mindful to act from his hara ( his own core or center) and to support this condition through a certain balance in his magical work - this is the only "healthy" permanent protection.
The meaning of the protection rites is of various kinds. The magician and the shaman uses these rituals to be protected from external influences or heterosuggestion or magical attacks for the duration of his work. Simultaneously and at least equally important: he puts up a sign for his entrance into another state of consciousness respectively the re-entry to the everyday-consciousness. The frequently cited dangers of magical activity are in my opinion to be found in the fact, that practitioners do not learn in time to seperate their "magical" from their "everyday" consciousness. When calling Pan and not banishing him after the ritual I should not be surprised, if he is light-footedly following me and wanting (even maybe on my account) to have a whole lot of fun. Therefore one should thoroughly think it over to, f.e. substitute the banishing at the end of a ritual or exercise with "banishing laughter" or drop it completely.
While protectional magic is always being respected as "good, positive, agreeing to life", it is frequently overlooked, that defense has always been a discipline of warfare. No more can there be a strictly deffensive art of war than a protectional magic, which is closing its´ eyes from damaging or deathly magic. At this point I must emphasize, that not only the rites concerning protection and attack, but all of my directions and rituals are being meant as examples and possibilities of magical work. For their actual performance, their wanted and unwanted effects and side-effects the magician alone signs in his own responsibility.
THE RITE OF THE TEMPLEGUARDIAN
In this rite the magician produces a templeguard, who is given the function to avert all impulses, which are unwanted by the magician. Different from other magical protectional rites here the attacs are not only being averted, but also multiplied and returned to the sender.
Construction of the ritual:
Altar with black cloth.
black candle.
mirror and hammer.
sword.
black masks.
clay.
incense - Any spicy, badsmelling mixtures are welcome.
Preparation of the ritual:
Before the ritual commences each participant forms a templeguard(21) out of clay. This should only take a few moments, during which the eyes should be closed and each participant draws his attention to himself, for the figure should depict the magician himself.
Process of the ritual:
The templeguards are positioned at the altar around the mirror and the sword. Gnostic banishment.
Disastrous music being played, the participants walk in a circle, while visualising faces, grimaces and onblowing winds outside the circle.
After this two magicians (with black masks) step out of the circle and position themselves at both sides of the altar, one directing the sword towards the other and reflecting the other one´s words like an echo.
The other participants point their outstretched hands towards the mirror, which is lying on the altar, and visualise any kind of reflection. Doing this, they initially breath normally and raise their breathing during the recitation of the invocation to hyperventilation.With Echo:
THE BAD HUMAN
THE BAD GOD
THE BAD DEMON
THE DEMON OF THE DESERT
THE DEMON OF THE MOUNTAIN
THE DEMON OF THE SEA
THE DEMON OF THE SWAMP
THE BAD GENIUS
THE MONSTROUS LARVA
THE BAD WINDS
THE BREED OF THE BAD DEMONS
SENT BY YOU
BY YOU-WHO FORMS PICTURES
BY YOU-WHO PUTS SPELLS
BY YOU-WHO HOUSES BAD THOUGHTS
BAD EYE
BAD MOUTH
BAD TOUNGE
The mirror reflects-
may it reflect you dreadful witchcraft
by the thousands onto you-
so that it suffocates you.
Boil, boil, burn, burn-
burn for your own malice.
Freeze,freeze, stiffen, perish-
perish in your own coolness.
May the demon Choronzon tear you to peaces!
Support us, you new and old gods-
support us, you masters of the elements-
you masters of heaven and earth.
The power of our magic shall prevail!
ZASAS ZASAS NASATANATA ZASAS
At his last words the magician destroys the mirror with the hammer. ( if necessary at the same moment gun-cotton can be thrown into the burning pot and the gong being beaten strongly). All participants drop to the floor and stay there for a while motionlessly. Then everybody takes a peace of the mirror and presses it into his templeguard.
Thanksgiving and Release: Gnostic Banishment - LAUGHTER!
Subsequently the templeguard is to be erected at the magician´s altar or another safe place.
Several participants at seminars have reported, that this mirror fetish does not only provide an effective protection against magical attacks, but also helps the magician to stay centered.
(Since the guard( similar to a lightning conductor) has to attrack certain energies, which are useful for the magician, it is advised to hollow it out before the ritual and impregnate it with hair, skin, and bodyfluids in order to create a connection between the guard and the magician.)
(Following my conception, this ritual will be rather short in duration. Therefore it is reqired to be working very concentrated right from the beginning. Also the hyperventilation has to be reached rapidly in order to fill the mirror reflection with agressive power.)
Principle: Intellect, Communication, Language, Trickser, Business Sense,.....
Correlating magical Operation: Promotion of intellectual activities, business (money witchcraft), tests, healing,a.s.o...
In the following ritual, a mercury-money ritual, only some aspects of the mercurian are being looked at, namely those, which are important for he easy, playful access and handling of money. In the classical sense the correlations for property, posessions and money are to be found rather within the realm of competence of Jupiter. Therefore a certain caution is advisable here. Support your request additionally by trying to win Jupiters favour. Otherwise it may happen, that the easily and airily won money disappears again as quickly.
Construction of the ritual: Insignia of Mercury ( winged frontlet, winged wand with snakes). 8 orangecoloured candles. Storax, mastix and all fugitive steams for incense. bells, jingles, rattles. cup with coins
Process of the ritual: Banishing pentagramm ritual, maybe even hexagramm ritual. (36) Intonation of the Mantras:
" XAIRE ÉRME (37)
SALVE MERCURIUS"Invocation of Mercury:
" YOU I CALL, MERCURIUS,
WINGED MESSENGER OF THE GODS
WHO IS COMING LIGHTFOOTEDIN HIS HAND THE WAND OF SNAKES!
COME TO ME MERCURIUS,
GOD OF KNOWLEDGE AND WRITING,
GOD OF SIGNS AND NUMBERS,
AND OF VELOCITY IN THOUGHTS!
COME TO ME MERCURIUS,
GOD OF MERCHANTS AND OF THIEVES,
GOD OF MADMEN AND PHANTASTS,
GOD OF GAMBLERS AND PEDERASTS.COME TO ME MERCURIUS,
AND LET SPARKLE YOUR IDEAS,
LET IT BE RAINING MONEY, YOU CLEVER AND ROGUISH JOKER.COME TO ME MERCURIUS,
AND MAKE IT GLITTER,
MAKE IT GLISTEN,
MAKE ME WEALTHY IN YOUR GAME.COME TO ME MERCURIUS,
QUICKLY, QUICKLY,
COME TO ME!"The priest puts on the Insignia of Mercury ( wand and winged frontlet) and declares: " MERCURIUS SUM."
The priest runs around in circles, scattering coins and calls: " MERCURIUS, MERCURIUS."
Under the sound of ringing bells the nearest participant tries to catch Mercurius. When he succeeds in doing so he takes the Insignia..a.s.f...
The last who is invocating goes up to the altar and holds up the cup. The priest makes the invocating hexagramm and declares the declaration of will.
Charging and distribution of the sacrament.
The last invocator puts down the Insignia and recites the formula of dismissial. Usually further exorzisms can be dropped.
Banishing pentagramm ritual.
(36) Magick In Theory And Practice, A. Crowley, Castle Books, N.Y. o.J. (37) say: Chaire Hermes
3.8.6. Rite of the horned serpent
Construction of the ritual: priest and priestess, 2 templeservants. hoods (blindfolds). altar with black cloth. dagger and cup. symbols for lingam and yoni. incense-sweet, heavy odours
Process of the ritual:
The participants are standing in a circle dressed in robes. In the middle is the altar, covered with a big black cloth. Burning candles around the altar.Small banishing pentagrammritual. Invocation of the horned serpent.
" I am the heart and the serpent is............" Crowley - Liber Cordis Cincti Serpente
At the beginning of the invocation the priest slowly removes the cloth, which is spread over the altar. Lying on the altar is a naked woman(the priestess) with the symbols of lingam and yoni. Simultanously the candles are being extinguished and the temple remains dimly lighted by red light.
The templeservant beats the gong as a sign for the participants to take off the robes (underneath they are naked). Now the gong is beaten once at which moment everybody puts on his blindfold. The music commences.Contactdance.
When the music fades out everybody is only moving very slowly anymore.
The participants perform the small energycycle. (Liber Eros)
The priestess and the priest roam through the room, stopping participants of the opposite sex and painting with red paint the Sigil of the declararion of will over their basic chakra. Finally the priest and the priestess paint each other.
The music fading out, the participants take of their blindfolds, once more form a circle and intonate "U", while holding the hands to the left and to the right over the basic chakra of the neighbour.
Priest and priestess face each other, move towards each other and finally stand towards each other with their backs together, her holding the cup (priestess), him holding the stagger (priest).
Together they say the declaration of will: " It be our will to reach sexual power and fulfilment."
The participants start moaning and hyperventilating. Now priest and priestess turn around and consecrate the sacrament: The priest holds the stagger into the cup.
Meanwhile the participants increase their moaning and hyperventilation to a raging outcry of orgasm, which they project onto the sacrament.
Music starts. Distribution of the sacrament. Music fades out.
Thanksgiving and dismission.
Small banishing pentagramm ritual.
Beverages are being served by the templeservants.
Music starts and a roaring feast commences.