THE IMPORTANCE  OF  RITUAL

 

BY  Fr. T. L. RUNDELL MAGE F.R.C.

 

 

The practice of Magic, like the practice of Religion involves both worship and petition. In both instances prayer and invocation are motivated by selfish considerations on the part of the faithful. In other words, every magical or religious act is undertaken purpose of gaining some type of benefit from the deity being invoked. Even when the aim of a prayer or invocation is worship and love of the deity there is an ulterior motive at play in the act of faith. This may be a petition to God for increasing purity and humility, or it may be a request for enlightenment and divine union, or a sacrificial offer of material possessions in exchange for spiritual rewards. Whatever the reason for an act of faith, whether magical or religious, the intention is the same, namely to benefit man through worship and petition.  

In magic as in religion man recognizes that there are cosmic forces of a dual nature at work in the material world. These forces, which can best be described as the powers of good and evil, are responsible for the formation of each human life and the determination of its destiny. Man prays to the gods in the hope that his life will improve through the power of one of the two forces, good and evil, at play in the universe. White magic, for example, seeks to achieve its goals through worshiping good or creative forces, known as God, or the gods of nature. On the other hand, black magic worships evil or demonic forces for the same purpose, that is, to achieve a definite goal.  

When a cosmic force, either divine or demonic, is invoked in magic, its effect on the magician is usually energizing. In other words, the cosmic force invoked will saturate the magician with its magnetism and power so that he will be able to manifest it in the physical world through an act of will. There are two ways through which magicians bring cosmic energy into manifestation, namely rituals and spells. The ritual can be of an invoking or evoking type, that is, the force may be called to manifest through the magician (invocation) or to materialize outside the magician (evocation). In either case the cosmic force or god or demon is asked to participate directly in the magician's ceremony and to bring about the desired changes in his fife through special intervention. The rituals may be of very different types and be conducted for varied reasons, but the central aim will be the same, to bring down force for material manifestations. Whether the ritual is one of transition (such as baptism, puberty, or death), or a rite of invocation, fertility, or sacrifice, the main theme will be the same in each case: a god or natural force will be contacted for a specific reason and asked to manifest in the material world.  

On the other hand, the spell does not invoke or evoke forces. Its purpose is to secure the powers and help of the gods through the knowledge and appropriate use of magical correspondences. Each item used in a spell has its special attributes and powers. The correct combination of ingredients in a spell and  the knowledge of the forces that control them is what makes a magic spell work. Sometimes just the use of the ingredients alone is sufficient for the success of a spell.

It is difficult to understand why a combination of certain items can bring about a physical chain reaction that results in the realization of the magician's desires. It may seem hard to believe that the utterance of a few words or the gathering together of a few items may produce magical effects. Nevertheless, unbelievable as it may seem, that is exactly what happens when a knowledgeable magician casts a powerful spell. How do we explain these seemingly supernatural effects? In my opinion two things must be taken into consideration to clarify this mystery. First, the magical belief that everything in the material world is charged with its own special kind of magnetism. This is true also of the magical elements in a given spell. The magician knows which plants, flowers, incenses, colors, animals, planets, numbers, perfumes, oils, and so on vibrate in harmony with each other. He also knows which of these magical items is to be used for each special endeavor. For example, every magician, regardless of whether he is a witch, a demonologist, a shaman, or a Kabbalist, is a master herbalist. In magic the knowledge of plants, herbs, trees, fruits, and flowers is of great importance, as the vegetable kingdom is close to the heart of nature. Every herb, for instance, has its own specific use‑some for teas, baths, and spells, others mostly to be burned as incense to the gods. Rue, for instance, is an herb most valued ~y the magician. Used for purification, no evil can exist for long in its presence. The same is true of herbs like hyssop, patchouli, and lavender, whereas asafetida, henbane, and belladonna are plants used in evil or destructive works of magic.

The second thing to be considered in the success of a magical spell is the strong powers of suggestion that form part of the magical personality. The true magician has a tremendous capacity both for autosuggestion and for implanting suggestions in others. In other words the magician is able to work himself into a self hypnotic trance through which he impresses upon his mind that his desires are going to be realized. Likewise, he has the ability to influence other people's minds to the extent that they will believe things are going to happen exactly in accordance with the wishes of the magician. This form of suggestion is much a part of the voodoo practices of Haiti. In order for the voodoo death curse to work, for instance, the victim must know that he is being sentenced to die. For that reason a death reminder, usually in the form of chicken legs or a bloody chicken head) is left somewhere near the victim where he is sure to find it. Immediately after he sees the death reminder the victim falls into the power of the magician's suggestion. His own superstitious fears lend strength to the death spell, and when death does occur it is usually caused directly or indirectly by the victim himself. 

 Whether the magician uses a ritual or a spell to bring about the changes in consciousness that are the aim of magic is of no importance as long as the results are positive. It is interesting in this context to notice that similar rites are observed throughout the world for such purposes. For instance, almost every culture has rituals of invocation, sacrifice, transition, initiation, and fertility.

Blood is important in magical rites all over the world, and so are sacrifices to the Gods. There are seasonal rites for fertility designed and conducted by people from Cornwall to Wales. from Mexico to Africa. from Brazil to Sweden. And betrothal and marriage rites are also significant all over the world. What this means is that not only did cultures intermingle in early times, but also human aspirations, needs. and desires are similar regardless of the cultural level reached by a given society. The fear of death, the responsibility of a family, the pangs of love the desire to improve the human condition, are things shared alike by an African bushman and a sophisticated, educated man in the W stem Hemisphere.  

This equality of human emotions in different human types, this similarity of aims, need. desires. is what makes magic so real and dynamic, for magic works on the assumption that all human minds function on the same level and that they are the same in many respects. This makes it possible for a magician to affect somebody’s mind through either ritua1 or spell. What he needs is a poiny of contact with the other persons mind, a point that is the cosmic force he uses to conduct his magic work  

Ritualism helps us to maintain the dramatic aspects of symbology and to ever keep fresh in our minds the inner meaning represented therein. Ritualism helps us to relate ourselves to the purpose of the~ cosmic, to raise our consciousness to the fountain of all knowledge and the ultimate source of life. Ritual is an experience for the physic and emotional side's of one’s being.  

The effect of ritualism upon us removes the barriers that separate the known from unknown. Symbols become sacred to us. They represent something which is apart of mans knowledge and experience and deserve his respect. Some symbols carry not only a representation of facts and ideas but also renew to a degree the emotional response of the individual in relating to the symbol the ideas or things that it represents. Symbols come to represent not only the facts or ideas assigned to them but also the emotional experience that man has had in gaining the facts or ideas. A symbol in and by itself means nothing, but man gives it meaning. Symbolism, therefore, is directly related to ritualism. 

It is in Mysticism that ritualism reaches its highest meaning. It is the idea of the individual raising his consciousness toward the infinite and toward reality that we see the mystic concept entering into ritualism. The ultimate aim of the mystic is to identify himself with the Absolute. The steps of ritualism in which individuals work together for that purpose are the process of mystical ritualism.  

The symbol of the cross within the circle is a very ancient symbol and the meaning within reminds us of our ritual for we enter a sacred circle to which the cardinal points are aligned. The circle reminds us of the world without end the alpha and omega the beginning and the end it is the surface of the earth with its four cardinal points or horizons ‑‑‑‑ East, south, west and north, with earth, fire, and water beneath our feet and air and nous overhead, beyond which are the stars and sky, the immaterial world. The circle enclosing the cross reminds us of the Tree of Life which is at the center and the four rivers going out from it.

THE CIRCLE:  

The circle or sphere is a boundary which the operator makes manifest through ritual and meditation to cut themselves off from the physical and physic world which in turn protects them from any unwanted vibratory force and allows them to raise their vibrant energies within it thus creating a vortex of energy‑ which they then can direct at their will.  

EAST:  

The east is the first point on the horizon, it was the east that man first saw the symbol of life, the Sun. In the east is the new life begun, in the east we seek the Dawn of Illumination, therefore this is why the east is respected and saluted. 

NORTH: ( Southern Hemisphere )  SOUTH ( Northern Hemisphere )

The north is that point where the sun shines in its greatest glory and strength and finds the culmination of its ascendancy in the cosmic realm. This is the point where the absolute mind finds fullest expression.  

WEST:  

In the west the sun of life slowly resigns itself to the close of its journey and in radiant splendor goes to rest in peace and quiet. to the west do we seek peace, rest, and attunement with the cosmic through meditation.  

SOUTH: ( Southern Hemisphere ) NORTH  ( Northern Hemisphere )

The south is a place of dismal darkness where the sun does not shine or shed its light. It is the realm of darkness. This is the point where the seeker of light dwells for he is ever in search of more light.  

THE ALTER:  

The alter is placed in the east where also sits the Master or Hierophant who represents the grater light. Sacred and holy shall be the alter in the east, for from the east comes intellectual and spiritual illumination equal to the physical illumination given by the sun.  

THE SHRKINA:  

The center of our sacred circle is called the shekina, this is where the four points of the horizon meet, and is the heart and soul of our sacred site, this is the fifth point and is occupied by the sacred triangle. It is the point within the circle where all vibrations meet and should be the focal point at all times this is where all manifestations will occur.  

It is important to note that in the southern hemisphere the sun goes in a anticlockwise rotation and in the northern hemisphere a clockwise rotation so in our work we must at all times move in the direction of the sun.