LVX Ritual

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LVX ritual

Dark Circle : Nuit’s Veil Coven

www.nuitsveil.com.au.tt


Request Give me yourself one hour; I do not crave For any love, or even thought, of me. Come, as Sultan may caress a slave And then forget for ever, utterly.

Come! as west winds, that passing, cool and wet, O’er desert places, leave them fields in flower; And all my life, for I shall not forget, Will keep the fragrance of that perfect hour! —Traditional India verse from “The Garden of Kama”


LVX Liber XXXVI

k

T

he L.V.X. ritual is an example of a Sexual Magick rite, although in its original form this fact is heavily veiled (refer to the Star Sapphire, Liber XXXVI). The

purpose of this ritual practice is to awaken the Serpent Powers within the Initiate. These are the magickal powers in the human organism which are also known as siddhis. These psychic powers, which are usually dormant in most people, may manifest in various forms. In this rite the Initiate seeks to consciously awaken these powers in order to become a fully realised magician. The manifesting power is known by many names—among them Kundalini, the Fire Snake and Shakti. The techniques of sexual magick are used as the means of awakening these Serpent Powers. In the initial stages most will experience a feeling of purification throughout their psychic-body system. The energy centres, the Chakras, become stimulated and may begin functioning more overtly. As the Initiates progress there may be many other magickal objectives that become possible. However in the beginning a feeling of being sanctified is a sign of some success.

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LVX Liber XXXVI

The ritual as it is presented here, is designed around an idealised number of four Celebrants; however any number may participate. Because of the sexual nature of this ritual, it is recommended those intending to participate, openly discuss their feelings. The question of sexual preferences naturally arises. It should be stressed therefore, that participants take time to understand and remain sensitive to likes and dislikes of their ritual partner(s). All participants are responsible for the taking of adequate protection against sexually transmitted disease. Whether or not the celebrants share full sexual intercourse is not the real point to sexual magick. The awakening of the Serpent Powers is, and the experiencing of psychic reflex and the accompanying occult darshan. Under the teachings of the O.T.O., as with certain forms of Witchcraft, the different styles of sexual activity are capable of producing quite distinct psychic manifestation. Thus certain forms of sexual activity may be more appropriate to the attainment of specific goals. For example, a solo sexual act will produce a different experience from that of fellatio and cunnilingus. The mapping of these different forms is complex and beyond this simple outline, but Initiates are encouraged to investigate this subject by study and experiment.

k Overview The L.V.X. Celebration is an example of taking a fundamental Thelemic ritual, in this case the “Star Sapphire� and expanding its original ideas to reveal other layers of meaning and potential. Our version of the rite consists of six components:

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LVX Liber XXXVI

1.

Centring using Stella Metastasis. This is a simple practice to assist the ritualists in focusing attention on the purpose of the rite. It also acts as a way of bring the group mind together in a similar way to the Middle Pillar rite and is used at the start and conclusion of the rite.

2.

The Rite. In this ritualised allegory the Initiates attempt to undergo the death of the personal ego, or limited self and create a rebirth of deity, as transpersonal egos. While in this transformed state, they symbolically share a union of opposites as the stated objective. This is a stylised Tantric Mass using the Wand and Chalice.

3.

Mantra Meditation. The repetition of the word ARARITA is used to aid objectivity. The word is a notariquon, i.e., each letter (in Hebrew) represents a word—translated it means, “One is His beginning: One is His Individuality: His Permutation is One”. We have added to this the ritualised dhyana (meditation) and the intension—“Who am I? Am I this or that?” As the mantra is vibrated, the question is mentally repeated, while the Initiates perform the ritualised movement of the hands to enhance the flow of Chi (energy) around the body.

4.

Karezza. This is technique combining sexual stimulation and trance to heighten an experience of the Serpent Powers. The technique, if used as described in the rite, will also releases emotional armouring and creates a means sensually ‘worshipping’ each Initiate by the group.

5.

Sexual Magick. The use of sexual acts in magick provides at once both a great opportunity and a great distraction. As a magickal method, it may lead the Initiate to a profound psychic experience, occult darshan. On a psychological level, for the any serious couple or group it may lead to much personal growth. To the uninitiated, i.e., those seeking only sexual opportunity, it can only lead to self indulgence.

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LVX Liber XXXVI

6.

Conclusion and centring. It is important, especially when working with others, to collectively share in the closing or ‘earthing’ of the ritual. On a personal level it affirms appreciation for the support offered by one another. Time should be taken to share feelings, experiences, insights, love and appreciation of one another.

k Music Throughout the main body of the ritual and meditation I recommend either the synthesised sounds especially created for this rite called “Fire Snake”. This will assist in the creation of ritual ambience. While during Karezza the use of various gongs and Tibetian bells can gently sounded.

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LVX Liber XXXVI

LVX pantacle

L.V.X.

ritual rite of the rosicrux

k Prepare and clean the ritual space. Have the Adepts ritually bath before the rite. Create a small area at the centre of the temenos that is prepared with soft and comfortable cushions. Have the a clear space around this centre in which the Adepts can freely move in the ritual. Burn rose incence and frankincence. Have RosĂŠ wine and rose water. Have warm candlelight in shades of rose, yellows, orange, amethyst, mauve and purples. Have suspended from the ceiling the LVX Panatacle and if possible with low light on from behind it.

I. Stella Metastasis Hands upraised to heavens, draw palms to the forehead, crown thy consciousness with the star strewn sky, cry— 7


LVX Liber XXXVI

“Isis...; (whisper) I am the source.”

Let thy hands descend to the groin, call–

“Typhon...; (whisper) I am the seed.”

Raise thy left hand to right shoulder, utter–

“Babalon...; (whisper) I draw the power.”

Raise thy right hand to left shoulder, invoke–

“Osiris...; (whisper) and conjure.”

Opening wide the arms and legs, vibrate–

“IO...; (say) So be it!”

k II. The Rite Let th Adepts be armed with the Magick Rood and the Mystic Rose.

All extend the arms out into the asana of Osiris Slain (the cross), and call–

“Osiris”

The ritualists rotate widdershins while moving deosil to the next quarter and intone–

“Ararita”

Next, all assume the asana of Isis Mourning (the swastika), and call–

“Isis”

Again, all rotate to the next quarter, intoning–

“Ararita”

At the next quarter all assuming the asana of Typhon (the trident), call– 8


LVX Liber XXXVI

“Typhon”

Rotating to the next quarter, all intone–

“Ararita”

At the next quarter all assume the asana of Osiris (skull and cross bones), call–

“Osiris”

All rotate a final time, intoning–

“Ararita.”

Returning to the original starting point, all assume the asana of Osiris Slain (the cross) all say -

“L.V.X., lux, the light of the cross.”

All trace a unicursal hexagram to the centre of the circle, while calling–

“Ararita.” [Call repeated at will.]

Next, all take a step forward into the invoked hexagram while bring the hand to heart. The ritualists then individually proclaim (corresponding to each quarter)–

“PATER ET MATER UNUS DEUS ARARITA.” [Father and mother one god. East] “MATER ET FILIUS UNUS DEUS ARARITA.” [Mother and son one god. South] “FILIUS ET FILIA UNUS DEUS ARARITA.” [Son and daughter one god. West] æFILIA ET PATER UNUS DEUS ARARITA.” [Daughter and father one god. North]

Together all repeat–

“OMNIA IN DUOS: DUO IN UNUM: UNUS IN NIHIL: HAEC NEC QUATUOR NEC OMNIA NEC DUO NEC UNUS NEC NIHIL SUNT.” [All in two: two in one: one in nothingness: these are neither four nor all nor two nor one nor nihil.] “GLORIA PATRI ET MATRI ET FILIO ET FILIAE ET SPIRITUI SANCTO EXTERNO ET SPIRITUI SANCTO INTERNO UT ERAT EST ERIT IN SAECULA SAECULORUM SEX IN UNO PER NOMEN SEPTEM IN UNO ARARITA.” [Hail to the father and 9


LVX Liber XXXVI

to the mother and to the son and daughter, and to spirit without and within, which was, is and shall be, world without end. Six in one, seven in one. Ararita.]

Two of the celebrants, take up the wand and cup, and consecrate the elixir by pointing the wand into the cup. All celebrants lean forward and whisper into the cup the call–

“Hriliu!”

The wand and cup are passed around by the celebrants with an exchange of a kiss and taking a slip of the elixir.

k III. The Mantra & Meditation The ritualists seat themselves far away enough from each other to allow ease of arm movement. The celebrants commence to alternate the movement of each hand and arm, in and out, from the centre of the body (about the level of the heart chakra). The eyes are fixed on the finger tips of the hands they move to and throw. This is done initially with a slow and graceful movement, while repeatedly vibrating the word–“Ararita”. In practice, by using this technique, the celebrants attempt to connect to the ‘Chi’ in the psychic field in and circulating around their bodies. This is continued for a period of at least 10 to 15 minutes at least. While doing this the ritualists repeat mentally to themselves– “Am I this, or that?” Gradually, as this practice continues, a powerful ecstatis will build entering the celebrants into a deep and altered state of consciousness. Finally, the ritualist extend both hands far a part and remain seated in silence, while focusing consciousness upon the centre of being. It not unusual for Initiates to experience a sensation of the whole body system 10


LVX Liber XXXVI

being flooded with light. Such an experience is referred to as a “Union in LVX”.

k IV. Karezza Karezza is sexual technique of erogenous arousal without culmination in orgasm. It is used in sexual magick usually as an aid to the evocation of succubi and incubi, but may also be used successfully in other occult practices. The purpose of its use in this ritual is to achieve: 1.

a powerful experience of serpent energy as primal libedo;

2.

development of intimacy, confidence and trust between the celebrants; and

3.

the development of sexual control. At this point in the rite one of Initiates (having decided previously or by sheer

spontaneity), moves to the centre of the circle. Either standing or lying, the others now begin to provide the Initiate with a sensuous massage. Music is usually provided by the striking of a gong sounding, creating a soft, continuous ambience. The use of massage oils, sensuous caresses, aromatic incense and subtle sounds, will cause a powerful sexual arousal. This is continued long enough to feel the ‘serpent powers’ moving, but without causing orgasm. When this begins to happen, the celebrant receiving the arousal, passes caresses on to the next person. The focus of massage moves on naturally, from one person to another, until all have been touched. Thus all take turns in massaging, receiving massage and creating ritual ambience.

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LVX Liber XXXVI

V. Sexual Magick Those who are inclined, by mutual attraction, unite to share the sexual sacrament of the rite. It should be stressed again that full intercourse is not always appropriate in certain forms sexual sorcery. It is more a question of what objectives the celebrants may have and therefore choosing the most desirable mode of sexual congress. The prime purpose of the rite is the direct experience of the serpent powers through the means of sexual magick. Beyond this there are many specific occult goals that may be achieved. However, with this comes the complex web sexual combinations and the various manifestations resulting from these different methods. By experimentation the Initiates will discover the various modes of sexual congress that produce various distinct psychic experiences. For example in cunnilingus the priestess can be induced into a psychic trance, while the priest who performs this can receive an intoxicating nourishment. Coitus performed by any couple using the backward position (the priest entering the priestess from behind), is useful in operations involving works of creation combined with shape shifting (the assumption of animal forms). All of this, is of course going to be influenced by the body rhythms and state mind of the Initiates. As is also the effects of astrological conditions, particularly Luna cycles, and should be taken into consideration.

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LVX Liber XXXVI

VI. Centring After, all repeat the Stella Metastasis as a means of integrating group and individual consciousness as the closing the ritual. Take time now to share collectively and openly the expression of feelings, experiences, insights, love and appreciation of one another. At an individual and personal level it is important to affirm your appreciation for the support offered by one another and how you feel.

k After Word Record all results and experiences gained from this practice. Gradually, from your experiences, a precise and accurate knowledge will develop of your own personal power. As an example of Sexual Magickal practice, it is hoped that this rite will provide a basic introduction and structure for those eager to explore this complex area of magick.

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Dark Circle : Nuit’s Veil Coven

www.nuitsveil.com.au.tt


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