More notes on the SR
ghou...@my-deja.com
- not Therion! Muh!
Here are more notes:
After the evocation of the Angels, the magician repeats the
cross qabalistic, as at the beginning. Crowley then goes on to say,
"...and end as thou didst begin" --which may suggest a repetition of
the phrase, "Apo Pantos Kakodaimonos". This must remain a matter of
personal preference, since he may be referring only to the cross
qabalistic.
[This ritual has five parts, the initial "Apo Pantos
Kakodaimonos", the cross qabalistic, the calling forth of god-names
(both at the quarters and the evocation of the "Angels"), then the
cross qabalistic is repeated. If we add an additional "Apo Pantos
Kakodaimonos", there are six parts to the ritual. The magician may wish
to consider the Microcosmic(5) or Macrocosmic(6) ramifications when
making a decision as to the final "Apo Pantos Kakodaimonos". - M.S.]
The student will note that Crowley does not specify an
attribution of the Elements to the Quarters. If the student wishes to
use such an attribution, it is possible to use the attributions as they
are given in the Pentagram ritual; in my own opinion, however, it makes
more sense to use the attributions of Liber V vel Reguli, since the
same god-names are employed, as well as the same signs (those of
N.O.X.). These attributions are as follows: Earth is in the east, Air
in the North, Water in the West, and Fire in the South. Similarly, they
may wish to make one of the signs of N.O.X. at each of the quarters, as
attributions are as follows: Puella in the North, Puer in the South,
Vir in the East, and Mulier in the West. It is also quite effective to
employ a spiral dance during the Paian, although a little more complex.
If this is done, the magician may simply stop at each of the quarters
long enough to make the sign of that quarter, then proceed through the
spiral dance, continuing the chant, until he finally arrives at the
center of the circle, there to evoke the angels of the quarters. The
possibilities are endless.
The signs of N.O.X., properly performed, thus trace a state of
gradually increasing exaltation beginning with the modest shyness of
the young girl awaiting her lover, to the abandoned ecstacy of the last
sign, in whcih the magician is completely rapt away in the love of Pan.
At this point, the magician is sufficiently exalted to proceed to the
evocation of the Angels, which he does (like any good Gnostic) in Greek.
The advantages of this ritual for a Thelemic magician are
considerable (although not beyond question), simply because most
Thelemites have a more intense emotional reaction to the name Nuit than
to the name Adonai. The Greek, while certainly a bit more difficult to
memorize than the English of the Lesser Pentagram, is also more
effective for many people, partly because of the beauty of the sound of
it, and perhaps even more, becuase it is unintelligible. (See Crowley's
discussion of the Barbarous Names in Magick In Theory and Practice.)
Bill Heidrick once wrote, "Perfect the way of saying the words
in ordinary speech before perfecting it in vibration. When in doubt,
attempt to utter the word any way you can in ritual -- after all, doing
the best you can is all that really matters in elementary work. Those
who refuse to perform rituals until they have everything perfect are
also those who never perform rituals."
--
In Nomine Babalon
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