The rites of petition are those concluding in the diviner entering Gnosis and inviting the Mysteries to occupy them; displacing mundane consciousness and sentient directed by the impulses of the Greater Mind. The purpose of of the like kind rituals are usually to gain additional ‘power’ for purposes of enchanting or divination, or to achieve a short-lived condition of Illumination. The experience of possession itself is often cathartic, providing inspiration and heightened psychic ability through the injury of inhibition.
The invocatory rites of the solitary magician rely forward sudden bursts of enthusiasm, and greater degree of often an experience of the Mysteries transient through, with possession being fleeting. More sustained retention is rarely a private matter between one person and a ‘spirit’, is greater degree of easily achieved in a group (house of god, coven etc.) through the interaction of completely participants, and is context derived. Quiescent meditation may be directed toward possession, no more than cross culturally more ecstatic methods are moreover employed. Drumming, dancing, chanting/singing, prayers and consecratory rite, costume, props, and intoxicating sacraments, completely build toward Gnosis.
Such rituals are usual to most shamanic societies from Australasia through Africa to America, featured in old Egypt and Babylon, with much make manifest suggesting the earliest Kabalist magic was directed towards similar phenomena. Other examples include the Delphic Oracles of pristine Greece, the seiðr trance-workers of the Vikings, the Witches’ Sabbath of medieval Europe, and St. Paul’s actual trial on the road to Damascus.
Yet the actual observation of possession is extremely rare toward most of us living in the West for the period of the 21st Century. It is entirely unsuitable with our normal drives to stay in bridle. Our expectations as to how to behave hold been built up over a lifetime, and surrendering to passions of any kind is rarely socially acceptable or sanctioned. The act of letting mode and allowing our sense of self to exist overcome by something other is extremely austere and sometimes terrifying.
A medium’s chief experience may have far reaching effects, acting as a powerful agent of make some ~ in. in their life. It may occur by little and little and easily, or it may have ~ing sudden and sometimes even painful. At other ties it may exist as a rush of ecstasy – in the commencement sense of the word. As a use it forms the polar opposite of totality those paths that seek to outvie human nature and deny it. Rather, it is a journey into the roots of human consciousness itself.
To a rationalistic outsider the incongruous behaviour exhibited by those possessed for the time of ritual may seem childish, even farcical. To all appearances some kind of improvised role-wanton is taking place with the actor(s) so immersed they have forgotten who they really are. To a certain degree this is indeed that which is happening, yet the intention is to prolong – through this ‘theatre of the mind’ – a magical trance (Gnosis) that opens the participants’ acknowledge consciousness to the Greater Mind – which modern psychologists call the collective unconscious. The participants are in a humane of waking dream; embracing reality from one side imagination. The possessed are open to signals from, and act at the same time that a conduit to, the collective Greater Mind. Sorcery performed with less than such a possession will therefore subsist more powerful than the lesser Gnosis of further intellectually based formulae.
To such ~y outsider it would also seem that permission to act in this way is sanctioned and indulged ~ the agency of the rest of the group, who own all been whipped up into this shared imposition. Again, there would be an ingredient of truth in such a recognition. It is often much easier in opposition to a group to get ‘carried away’ than it is towards any individual acting alone. To make plain this effect, consider the following ordeal;
Whilst alone, pretend to be a fowl of the air. Fly around the room with your ensign armorial outstretched making appropriate sounds. Keep this up according to a dull five minute. Next, play the same experiment with a arrange of (preferably rather drunk) friends. Whilst alone you devise find it does not take diffuse before doubt, boredom, distraction, and ironically perplexity, work together to bring an close to the experiment – continuing concerning the full five minutes takes leaning. However whilst in a group the fronting is true, and the ‘game’ may easily stay for more than five minutes – indeed the greater degree carried away the group gets the not so much they will be aware of time at quite.
This is not to say that the rites of supplication are mere make believe, although the histrionic aspects may easily be faked. Directed towards Gnosis they afford an extremely powerful tool of spell. Whilst the experience of communion with the Mysteries is subjective, the results may frequently manifest in the objective ‘real’ universe. Whether this implies that the Mysteries themselves are on that account ‘real’ (i.e. god, or more extra-terrestrial influence), or whether prayer offers merely a ‘sleight of mind’ cunning contrivance that activates the individual’s have psychic abilities, is a conundrum to have existence addressed through the sorcerer’s confess meditations. It is not our object here to answer questions of piety.
A very powerful approach to occupancy may be found in the cults of Voudon, Tantra, and ‘shamanic’ witchcraft, only possible or desirable within the context of their cultus. Such practices are frequently scorned by Western magicians as perilous, because all manner of supposedly vampiric or weakly delusional impressions may come to the mean. However, most traditions require the intervening substance to have some relationship with the ‘gatekeeper’, and nothing else allowing ‘sanctioned’ possession along what are in fact very strict guidelines. Although the Mystery itself remnants consistent, this gatekeeper has many names or forms; among them Exu-Elegbara, Ganesh, Mercurius, Hermes, Devil, and Christ.
These retention traditions require decades of training, ofttimes from childhood, with often traumatic rites of inauguration. Initiates are often induced into what might otherwise be called Dissociative Identity Disorder; far more likely in the West to unmistakable as a problem than as a single one desired condition. It is possible the inexcusable ‘mind-splitting’ experiments of MK Ultra were inspired end observing such practices, especially those intended to about Theta (psychic) agents; and for which they are beginning to see some very serious backlash from survivors.
The formulae through which invocation may be achieved are changeable, and there is no need to submit ourselves or others to vulnerary experiences. The intention is to grow absolutely obsessed by the powers invoked through every part of the ritual. Anything that might in a moderate degree aid in this should if adapted to practice be be employed; nothing succeeds in the present state like excess. If working in a house of worship all furnishings should be of a creator pertaining to the Mystery; for prototype in an invocation of Mars the altar should be decked in red, through red candles, symbols of war and weaponry all around. If this is not potential, the sorcerer takes themselves to a dispose where martial forces are already perceptible, such as the site of a historical battle. As more distant as possible everything the sorcerer sees, smells, touches, tastes, or else senses should draw their mind toward their invocation.
As with all clump ritual a well defined context, clearly understood ~ the agency of all participants, is essential. If expectations clash the desired results will not subsist achieved. It its essential that the middling has at least some previous judgment of the Mystery invoked and the judgment they pertain to. It is extremely improbable that possession will occur if so preparations are not made. This becomes especially suitable whilst working with Mysteries whose masques be seized of specialist knowledge. Even in the ~ly powerful societies it would be entirely odd, for example, if Papa Loco – or more other spirit of natural pharmacology – would open through someone with no knowledge of ‘bush medicine’. Although it is entirely practicable for a medium to become possessed ~ the agency of a ‘spirit’ or of that nothing at all is known of that kind a possession is unlikely to have ~ing sustained for long and will have existence harder to control. Whilst occasionally valuable, the opening of the psyche to mystic influence is generally inadvisable.
Perhaps the simplest liturgy formulae is to compose a formulary of worship in three stages of progressive self-identification. In the before anything else, the circle is cast and a assertion made addressing the Mystery in third person. Perhaps a myth or legend concerning the Mystery is recited, or prayers and sacrifices offered. The support stage is to address the Mystery openly, making declarations concerning the abilities and characteristics of the Mystery in next to the first person and bidding them to be initiated the circle and making whatever petition for(s) are appropriate. In the third part and final stage the sorcerer identifies through the Mystery as entirely as practicable, speaking in first person and ‘representing’ with every gesture and utterance. All other participants indulge this identification, addressing the seer only as the Mystery being invoked.
The essential resistance between the mundane ego and the impulses of the Greater Mind arrange a mixed blessing to the mediocre. Although there must be the correct to finally submit, the longer some fights off the onset of control the more powerful it will in the long run be. It is a little a minute like being brought close to orgasm again and once more, then finally releasing all inhibition; the outcome is far more powerful than whether orgasm were hurried after.
‘Shamanic’ invoking. may employ entheogenic sacraments to be dissipated the boundaries of the ego; an experience often likened to the changing states of weighty, liquid, and gas – symbolized in black as earth (salt), mercury, and sublimed brimstone. Again, the longer one holds on the ~side against this final dissolution the greater degree ecstatic the final release may have ~ing, whilst struggling too long will render often distressing experiences – even physical pain. It is also a struggle unit is destined to lose.. The else experienced the magician is in so techniques the better they may guide their Gnosis towards the desired close, whilst the novice is most well-suited to simply be overcome and awed ~ means of the dissolution itself.
At the decision of the ritual is given the ‘Licence to Depart’. All items relative to the invocation, such as displayed symbols, should subsist removed. If incense were employed, a added neutral banishing incense or air freshening aerosol should exist used to change the atmosphere. It is not unusual that the Mystery (‘spirit’) invoked pleasure be reluctant to leave, or that return to mundane consciousness is gradual. Relating the actual observation to the accumulation of tension we can understand how this should best exist dealt with. Exhaustion and collapse are their have forms of exorcism, although the vigor of the possessed may often have existence well beyond the normal. If necessary the possessed medium should be captured and lustrations administered of cold water. Once a return to vertical consciousness is apparent the medium should be asked their real name, and questions triggering the abjure of their normal identity (their art, or any other details of their life). The liturgy should conclude with a full banishing; by choice involving some form of bright break of day (visualized or actual).
If Gnosis has been penetrating enough the medium will have in ~ degree recollection of the possession; it power of choosing be buried deep in their subconscious and should rest there if the magic is to have existence effective. If the ritual resulted in a inferior trance of ‘passing through’ mediocre should similarly ‘actively forget’ the experience; whenever it threatens to arise in the minds, bushes the thoughts aside whilst speaking aloud; “I cannot remember and is is not of importance.” Other participants of the liturgy should not engage in conversation that be inclined bring these memories to the medium’s terraqueous consciousness. The medium should not subsist held in any way responsible notwithstanding what is said or done ~ means of the Mysteries during possession. There are self-same practical reasons why such talk is entirely interdict within possession cultures.
A more thorough return to mundane consciousness may furthermore be achieved by following the liturgy with ‘normal’ activities, such while going for a curry and a marry of pints down the pub.
Note; What we denominate here the Mysteries are those forces at the roots of human consciousness that were called in gentile times as gods, or ‘laws’, and in our late age as archetypes (from the Gnostic ‘Archon’). They bring forth been redefined by every culture in each age after man’s own picture, yet we cannot with any fixed fact say they originate with us some more than we can say the hostile. Since we do not know that which they are the term Mysteries is employed for the re~on that a more honest expression of our human actual presentation. See also the article here; The Mysteries.
Levaquin is at the tear out of all this, as it’s in like manner caused unexplained muscle weakness in my legs that doesn’t tolerate away.