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Author Topic: Something a bit different? Hermes Rite  (Read 2917 times)
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Brendan
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« Reply #15 on: August 18, 2006, 02:16:33 PM »

Prelimianaries

Prepare a working space with two yellow lights, fill the air with vapors of sandalwood and mace, and adorn the floor with the following figure. To focus intent, an octagon should enclose an equal-angled eight-pointed star. If done properly, it should resemble two five-squre equal-armed crosses overlapping at a 45 degree angle to each other. IN the center inscribe your sigil, preferably an astrological Mercury symbol. You can use masking tape on carpets, it comes up pretty easily afterward--did you know that? This figure lends itself to Tesseract magic, so if you know that method go ahead and use it. Also, have an offering of something nourishing and sweet to dedicate as prasad. To suit the theme of honey in the rock, Greek Yogurt and honey does nicely. The chant for dedicating the offering as prasad, use the names of hermes, e.g., "Hermes, Mercury, Quicksilver, Flash" or look up his canonical and religious names on-line.

SOI #1: To imprint the skill of conceptual chunking [exposition/discussion forthcoming].
SOI #2: To disseminate the images and acts of Hermes in contemporary society.
This one needs a new method. Reduce SOI #2 using the "every other number" or other method, then ensigilize by formulating three lines of four words each, each line having a common theme e.g., nautical, Spanish words, verbs. Wriet these out jumbled in random order for the first stanza, then wriet them as three lines of distinct groups of words. During chant, the jumble coagulates
into three precipitates, which then dissolve into a tripartite solution.

Ritual Procedure
1 open by vortex or GPR
2 sing SOI #1 aloud
3 recite or read the liturgy aloud
4 visualize the deity intently
5 while holding offering, reverently chant the Names until it feels dedicated
6 consume the prasad (if solitary) or save for a communal dish (if working with group)
7 read aloud or recite the invocation as many times as desired or necessary
8 Repeat teh mantram (SOI #2) unto single-pointedness
9 ANOKQUZ

The liturgy

Ode to the West Wind
by Percy Bysshe Shelley
 
O WILD West Wind, thou breath of Autumn's being—   
Thou from whose unseen presence the leaves dead   
Are driven, like ghosts from an enchanter fleeing,   
Yellow, and black, and pale, and hectic red,   
Pestilence-stricken multitudes!—O thou          5
Who chariotest to their dark wintry bed   
The wingèd seeds, where they lie cold and low,   
Each like a corpse within its grave, until   
Thine azure sister of the Spring shall blow   
Her clarion o'er the dreaming earth, and fill   10
(Driving sweet buds like flocks to feed in air)   
With living hues and odours plain and hill—   
Wild Spirit, which art moving everywhere—   
Destroyer and Preserver—hear, O hear!   
   
  Thou on whose stream, 'mid the steep sky's commotion,   15
Loose clouds like earth's decaying leaves are shed,   
Shook from the tangled boughs of Heaven and Ocean,   
Angels of rain and lightning! they are spread   
On the blue surface of thine airy surge,   
Like the bright hair uplifted from the head   20
Of some fierce Mænad, ev'n from the dim verge   
Of the horizon to the zenith's height—   
The locks of the approaching storm. Thou dirge   
Of the dying year, to which this closing night   
Will be the dome of a vast sepulchre,   25
Vaulted with all thy congregated might   
Of vapours, from whose solid atmosphere   
Black rain, and fire, and hail will burst:—O hear!   
   
  Thou who didst waken from his summer-dreams   
The blue Mediterranean, where he lay,   30
Lull'd by the coil of his crystalline streams,   
Beside a pumice isle in Baiæ's bay,   
And saw in sleep old palaces and towers   
Quivering within the wave's intenser day,   
All overgrown with azure moss, and flowers   35
So sweet, the sense faints picturing them! Thou   
For whose path the Atlantic's level powers   
Cleave themselves into chasms, while far below   
The sea-blooms and the oozy woods which wear   
The sapless foliage of the ocean, know   40
Thy voice, and suddenly grow gray with fear   
And tremble and despoil themselves:—O hear!   
   
  If I were a dead leaf thou mightest bear;   
If I were a swift cloud to fly with thee;   
A wave to pant beneath thy power, and share   45
The impulse of thy strength, only less free   
Than thou, O uncontrollable!—if even   
I were as in my boyhood, and could be   
The comrade of thy wanderings over heaven,   
As then, when to outstrip thy skiey speed   50
Scarce seem'd a vision,—I would ne'er have striven   
As thus with thee in prayer in my sore need.   
O lift me as a wave, a leaf, a cloud!   
I fall upon the thorns of life! I bleed!   
A heavy weight of hours has chain'd and bow'd   55
One too like thee—tameless, and swift, and proud.   
   
  Make me thy lyre, ev'n as the forest is:   
What if my leaves are falling like its own!   
The tumult of thy mighty harmonies   
Will take from both a deep autumnal tone,   60
Sweet though in sadness. Be thou, Spirit fierce,   
My spirit! be thou me, impetuous one!   
Drive my dead thoughts over the universe,   
Like wither'd leaves, to quicken a new birth;   
And, by the incantation of this verse,   65
Scatter, as from an unextinguish'd hearth   
Ashes and sparks, my words among mankind!   
Be through my lips to unawaken'd earth   
The trumpet of a prophecy! O Wind,   
If Winter comes, can Spring be far behind?   70
 
gtg my turn in the queue has expired

continued at a later date
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Brendan
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« Reply #16 on: August 21, 2006, 08:00:23 PM »

One useful belief attendant to this rite, transubstantiation, bears some discussion. To illustrate from without the Christian paradigm, let us turn to the Vedas for edification. Bhakti yoga, the science of love between a God and a mortal, presumes a species of imformation that associates with names. By chanting the names of a deity, one may thereby saturate an offering, such as milk and honey, with the quanta of the type commonly associated with that deity. In a way, the food “becomes” the substance of the god’s body. Thereafter one refers to the offering as prasad, considered wholly sacred and fit for a god. A revered bhakti guru uses the analogy of holding a metal object near a fire to explain the transfer of energy. In the Hindu religion of Vishnu, the devotee then adds this offering to a communal dish for general consumption. All diners then absorb the quanta of the God, in a daily ritual approximate to taking Communion.

This model of Offering the Hermaion triangulates a future event which phenomenizes the ritualized actions. Performing the rite charges some future intersection of forms with the quanta of Hermes. By analogical reasoning, the act of charity or kindness to an unknown stranger equates to offering the prasad during the rite. After performing this magickal rite, the operator should expect to find hirself in a position to do some good. Doing this for nothing, and not thinking of recognition for it, attributes the act of kindness to the deity--and a number of Chaote quanta change hands from the operator to the recipient. The intent associated with this information varies according to the operator.

This rite includes two magickal intents. Initially, the operator invokes the deity in order to receive the Hermaion of greater and more fluid mental organization. The specific boon requested goes by the name of concept chunking, or just “chunking.” This designation refers to the higher function of grouping together similar ideas, facts or memories from among the unquantifiable chaos of daily life. Once imprinted onto the mind as an organizational skill, chunking can prove very useful for the student of Qabala. The operator might choose to formulate any other Hermetic intent using a different format, however the author has included this intent for the sake of example.

Having invoked the deity for the acceptance of the Hermaion, the operator then offers the Hermaion of service to Hermes, i.e., the resurrection of his name and the rejuvenation of his person and archetype. Remember, we  want to bring a real and vital deity into the present reality, as a vital part of our current. Goodwill and kindness and go a long way with One who has journeyed so far and so long.

I can guess the chances that any of you recognize the obscure invocatory phrase IN LAK'ECH from the wildly visionary bel;ief system of Jose' Arguelles. It means "I [po] another you." For the sake of preserving V-Prime I have substituted "po" for the first person indicative. This sounds more exact than "IO" as it directly invites the person of the deity into the operator's personal zone.

Invocation

In the mirror’s bright face, I see another Me
winged envoy, glib one, no-man,
thief, bandit, inventor
of pipes and lyre,
patron of business on water and land,
I am another you.

IN LAK’ECH HERMES NABAGAF HERMES
THU LOMUS HERMES IN LAK’ECH HERMES
HERMES QYOPAL POHUTH
CHO ZUWHABLE CHUTHUK, VAWEJ
CHO GRELLIS, CHO TAUG
TAJEED-KHAFED, HUM
IN LAK’ECH HERMES JETOV-BEJVAS
CHO REMAN-DINTHOQAF
LAXENGAB TUDOHXIN
BER HACHACON,
JETOV-BEJVAS CHO JUQUMAVY,
IN LAK’ECH HERMES
ZATECH-CIUXIQ JETOV VAWEJ,
IN LAK’ECH
HERMES FACHOXOTH CICHFIP-THOVAAD
ULANGULE AIHERA-FOTCHPANG
QEDRADER. 

Mantram
 
OLIVE, OAR, CLEVER, LUCKY,
DIVER, READY, IVY, OAK,
KEEL, DOCK, LAUREL, QUICK

OAK, OLIVE, IVY, LAUREL
DOCK, OAR, DIVER, KEEL
QUICK, READY, CLEVER, LUCKY


(c)2006 "Frater Non Ascripticius"

I-turning-to-We have no initiation by IOT or any other magical brotherhood. "Non Ascripticius" means "not a member of the club" and I-turning-to-We only include it as a humorous plea for inclusion at some future time. Enjoy the posted material if you view it for speculative purposes, and if you apply the ritual practically, good luck. We assure you it does what We intended it to, and We feel flattered you even bothered to read this far. Good night.
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Brendan
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« Reply #17 on: August 24, 2006, 07:51:16 AM »

And, to put the cherry on top:

from http://en.wikipedia.org/wiki/Hermes#Epithets_of_Hermes, the ancient and sacred names of Hermes:
"Hermes' epithet Argeiphontes, or Argus-slayer, recalls his slaying of the many-eyed giant Argus, who was watching over the heifer-nymph Io in the sanctuary of Queen Hera herself in Argos. Putting Argus to sleep, Hermes used a spell to permanently close all of Argus's eyes and then slew the giant. Argus's eyes were then put into the tail of the peacock, symbol of the goddess Hera.
Other epithets included:
Acacesius, of Acacus
Argeiphontes, Argus-slayer, or giant slayer
Charidotes, giver of charm
Criophorus, ram-bearer
Cyllenius, born on Mount Cyllene
Diaktoros, the messenger
Dolios, the schemer
Enagonios, of the (Olympic) games
Enodios, on the road
Epimelius, keeper of flocks
Eriounios, luck bringer
Polygius
Psychopompos, conveyor of souls."

and a link concerning Tesseract magic: http://www.chaoscurrent.com/technique/tesseraction.html
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Isis
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« Reply #18 on: August 31, 2006, 11:37:19 PM »

Thrice-great Hermes -  Hermes Trismegistos or Thoth....

He has been with me since I am a child. I guess the winged sandals did the job.
I wanted one of those! I still want one of those.
Little did I know then, that Hermetic literature would inspire me. 
 
Your ritual inspired me to make an image of Hermes or Thoth and write an invocation,
that suited my own alignment.
Took me 3 nights to do so. It was great, I now have a very vivid compagny.
Much nicer then to have just consciousness alone. 


 


 




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Brendan
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« Reply #19 on: September 22, 2006, 09:30:27 AM »

You got inspired by one of my creations?
Well! The day looks like working out brightly after all!
Sorry about disappearing for so long, there...
I had to take care of something.

Yeah, on the topic of Hermes:
Every day now, I use a certain chant as described above to bless food for the meals, and also in the same way as a hare krishna uses the maha-mantram.
The trance appears to lend itself to divination and visualization, but seems to me to detract from zen meditation.
I want to turn this information into a booklet along the lines of stokastikos's "Ouranos Rite" and publish it.

If only I could get my money in order!
Messed-with, naive, prophet-idolizing Younger Self!
Tell me more about why you thought it well to reject ambition and embrace poverty? Angry
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Isis
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« Reply #20 on: September 25, 2006, 04:40:10 AM »

If you publish with LULU no costs. Just your work.

To the question to yourself: 

maybe because your younger self tried to avoid the trance of money at all costs.
maybe it wanted freedom more then comfort and it has put selfactualisation
and self realisation above the other needs.
maybe it tried to avoid contamination. 
maybe it wanted to give more then it wanted to take.
maybe in that younger self burns a passion that will last for lifetime.
many maybe's .....

And why do Salmon swim up the stream?
Because it is their decision?
Is it their failure when the bears come for the easy catch?
They belong to the species that have the hardest
natural selection, that is why they probably can do what other fishes can't.
Like jumping to heights of 3, 7 meters..to get over waterfalls.
In their case not the strong survive, but the very strong.
 And one still doesn't know for how they navigate to make their amazing journeys
 
« Last Edit: September 27, 2006, 04:35:23 PM by Isis » Logged
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