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Grace
The word “grace” means favor, and almost all Christian
denominations agree on three things: that grace flows to humanity
by Jesus’ life, teaching, and death on the cross; that humans receive
this grace by the working of the Holy Ghost (remember when we
discussed perichoresis?); that the entire God-human relationship is
based on God’s grace toward man.
Most denominations likewise agree that grace is “God’s
underserved help,” and the distinctions arise when theologians try to
analyze grace. While western theologians describe grace as a “gift,”
eastern theologians describe grace as “God’s uncreated energy.”
These two descriptions are not mutually exclusive, as “energy”
comes from the Greek ενέργεια, meaning “working, operation,
power in action.” Grace is indeed both: God’s gift of underserved
help, and an example of God’s power in action.
Further debate occurs in the distinction between sanctifying grace
and actual grace. The former is the grace that brings us to a state of
salvation (sanctification), while the latter manifests as helps – such
as prayers answered or fortuitous events occurring – the keep us in
the faith and either obtain or maintain sanctification. The simplest
description of the debate is that to a Calvinist, actual grace is an
unnecessary distinction because the soul’s fate is predetermined.
I answer that there is only one grace, one power of God, and that the
division into categories of “sanctifying” and “actual” is a human
attempt to understand the different purposes to which God’s grace is
directed.
Channels of Grace
“We thank thee for the Holy Ghost, the Comforter; for thy holy
Church, for the Means of Grace, for the lives of all faithful and
godly men, and for the hope of the life to come”
– prayer from the Lutheran Service Book and Hymnal
We’ve established that grace is divine gift, divine power, and divine
energy. Likewise we’ve suggested in passing that grace, as a
product of God’s love, is distributed to humankind by the workings
of God’s Love (God the Holy Ghost) enfolding, encircling, and
penetrating the universe by way of perichoresis or circumincession.
We can also safely say that actual grace is analogous to what
magicians commonly call “energy.”
As we’re not merely building a systematic theology but instead
discussing a theology of magic, it becomes imperative to determine
how that grace is channeled from the Triune God’s circumincession
through all creation and into our day-to-day lives.
1. Prayer
All denominations are agreed on the effectiveness of prayer. Prayer
is effectively the conscious and deliberate appeal to the God-human
relationship with the purpose of manifesting further grace in the
petitioner’s direction.
Unanimous agreement also holds that prayer can be vocal or mental,
that is with one’s words or with one’s thoughts alone. The basis of
this teaching is that God knows our thoughts as well as our words,
and thus is able to respond accordingly.
2. The Scriptures
Another universally-agreed channel of grace is the Scriptures. While
the Bible itself has no inherent energy or miraculous properties, it’s
considered to be a channel of grace because it contains all the
information required for salvation (i.e. sanctifying grace). Therefore
it can be said to channel a grace of spiritual knowledge.
3. The Sacraments
Distinctions start to show when we move to the next channel of
grace, the sacraments. The consistent teaching of Christian history
and the numerical majority of modern Christians (Catholics, Eastern
Orthodox, Lutherans, and Anglicans) are agreed that a sacrament is
“a visible sign of an invisible grace,” a channel through which
God’s grace is manifest to the faithful. While there is disagreement
on the number of sacraments and what they actually do, the general
agreement is that the sacraments “work” somehow.
The opposite opinion (Reformed and Anabaptist) is founded in
Ulrich Zwingli’s assertion that the sacraments weren’t given as
God’s way to help us, but are merely symbolic ordinances by which
we show our faith to God and to the Christian community. This is a
bitter debate that rages in some quarters even today, yet fortunately
this isn’t a book on sacramental theology. While a Catholic or a
Protestant theology of magic will come to different conclusions on
their own, all agree that God also gives grace outside the
sacraments. Therefore an Ecumenical theology of magic can afford
to be content with encouraging people to gather around their own
conclusions.
Sex? Really?
When many people hear the word “morality,” they automatically
hear “sexual repression.” This is reflected in people’s figures of
speech, such as the term “loose morals” being a euphemism for
sexual promiscuity. Be that as it may, the idea of “morals=sex” is
grounded in flawed thinking, rooted in a socio-economic change that
took place in Ireland around the time of the Potato Famine.
Yet we find plenty of pre-1970 occultists speaking out on this too.
Gareth Knight tells us occultism “is much on the side of ‘old-
fashioned’ morality” (A Practical Guide, p. 156), and none other
than Gerald Gardner, when talking about the Templars, subtly hints
that “the witches” equate homosexual behavior with sin (Witchcraft
Today, p. 69). While most modern-day occultists would dispute this,
the fact remains these authors’ words are in print for the entire
world to see.
Luther: “Whoever possesses a firm faith, says the Hail Mary without
danger.”
a. The Angelical Salutation (the Hail Mary)
The Hail Mary is one of several prayers Catholics are taught from
childhood, and one of the most likely to be committed to memory
(by older Catholics) even if they leave their faith later on. What’s
not commonly known, though, is that Orthodox and Lutherans have
their own versions of this Salutation:
ORTHODOX: Mother of God and Virgin, rejoice, Mary full of
grace, the Lord is with thee. Blessed art thou amongst women, and
blessed is the fruit of thy womb, for thou hast given birth to the
Savior of our souls.
LUTHERAN: Hail Mary, full of grace, the Lord is with thee;
blessed art thou amongst women, and blessed is the fruit of thy
womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now
and at the hour of our death. Amen.
The words Ave, gratia plena! were originally spoken as a greeting,
and we too may say the Hail Mary at the opening of an invocation to
the Blessed Mother, or use this prayer as the entire invocation itself
while concentrating on the reason we’re invoking her.
Another use for the Angelical Salutation is as a series of repetitions.
The most famous example of this is the Rosary, where we say the
Ave 10 times while meditating on each Mystery, and the Hail Mary
is repeated three times in the Leonine Prayers said after Low
Masses. Another example of this repetition is something I’ve heard
from Traditionalist exorcists, who say the Ave over and over in their
head as a way to keep the opposing entity from reading their
thoughts. The prayer’s short, easy to say in one’s head quickly, and
in my own experience it becomes a kind of “autopilot” that can be
done without losing concentration on the work at hand.
The Salutation likewise lends itself to ritual use, where it can be
used as a greeting or a refrain during the different parts of the rite. A
good example of this is the Angelus, where a text is read
responsorially and the Hail Mary said in unison. This can lend itself
to quarter calls and similar operations.
In all things when you say the Hail Mary, remember that this is a
direct quote from an angel. Say these words, therefore, not in a spirit
of begging and desperation, but with energy in your voice and
power in your heart, in a firm faith knowing she will hear and
answer you.
b. The Memorare
The Memorare is part of a much longer prayer titled Ad Sanctitatis
Tuae Pedes, Dulcissima Virgo Maria, dating to the 15th century
though often misattributed to St. Bernard of Clairvaux in the 12th. In
its currently-used form, it reads:
Remember, O most gracious Virgin Mary, that never was it known
that anyone who fled to thy protection, implored thy help, or sought
thine intercession was left unaided. Inspired by this confidence, I fly
unto thee, O Virgin of virgins, my mother; to thee do I come, before
thee I stand, sinful and sorrowful. O Mother of the Word Incarnate,
despise not my petitions, but in thy mercy hear and answer me.
Amen.
The wording of the prayer implies “dire straits” and an attitude of “I
really need this to happen.” It can be used at the end of a prayer
session or ritual working to invoke a great deal of power into the
world for accomplishing one’s purpose. At all times, though, one
must be careful not to confuse the attitude of the prayer’s wording
with one’s own mental attitude, as prayer or magical work done in
desperation (i.e. when the clock’s run out) is not consistently known
for manifesting the best kind of results.
c. The Salve Regina
Another well-known prayer, the Salve Regina or “Hail, Holy
Queen” lends itself well both to devotional and magical use. The
wording is not as dire as the Memorare, though with phrases like
“vale of tears” and “turn then, most gracious Advocate,” it’s clearly
intended for something stronger than just the basic Ave. In fact
while we can find the Salutation used as an opening, it’s not
uncommon to see the Salve Regina at the closing; we see this take
place in the Rosary, in the Leonine Prayers, and in the pre-Vatican
II Office for Compline (effectively a ritual for protection throughout
the night).
When used in this way, the Salve is always followed by a versicle
and response, and then a Collect addressing the intention behind the
devotion or ritual at hand. Outside of the Rosary, the versicles
always take the form of:
Versicle: Pray for us, O Holy Mother of God.
Response: That we may be made worthy of the promises of Christ.
After this the operator says “Let us pray” followed by the Collect
concluding the devotion or ritual at hand. I won’t belabor this since
I’ve linked to examples of this versicle-collect combination for you
to examine, and it’ll be easy enough to follow if you grew up in a
liturgical church and paid a modicum of attention to what was going
on.
Hymns
No discussion of Marian invocation would be complete without
hymns, because Marian hymns play a significant part of any pre-
Vatican II hymnal, and can be sung at the beginning or closing of
any Marian devotional or ritual exercise.
While my personal favorite will always be O Sanctissima, the
ultimate Marian hymn can only be considered the Magnificat
because it’s a direct quotation from Scripture. There are many
renditions, but the way I learned it was the simple melody of Psalm
Tone VIII; this means it’s easy to memorize and easy to sing,
though Gregorian Chant rhythms might feel a little unfamiliar if
you’re used to hymn tunes or praise choruses.
Some hymns are appropriate for certain times of year, for example
we’ve already mentioned Bring Flowers of the Rarest which is used
for May Crownings, while Quem Terra, Pontus, Aethera (The God
Whom Earth and Sea and Sky) is appropriate for the Feast of the
Annunciation. The best way to figure this out is by diving in head-
first: get your hands on some hymnals and poke around to find what
you like and what you don’t. The Saint Gregory Hymnal was widely
used before Vatican II, while for something more contemporary you
might look to Gather Comprehensive or whatever OCP’s publishing
these days. There are a lot of options out there and I refuse to let you
limit yourself.
I won’t get into the question of “traditional versus contemporary,”
because I believe it’s a false argument and an unnecessarily bitter
one. While at this point the Traditional Catholic would be right to
bring up Tra le Sollecitudini, the fact is that I’m writing this for a
diverse audience, and have been around the block long enough to
see there’s good and bad in both genres. My personal preferences
need not be yours.
When selecting music, the primary objective criterion is whatever
theology the song’s expressing. Beyond that, the criterion of beauty
(to your or your group’s ears) is more or less a subjective one.
Concluding Thoughts
This blog post is by far the longest I’ve ever written, having taken
almost a month of my time to research, source, and edit, and filling
up 23 pages in Word (not counting images). I could’ve gone longer,
especially on the theology – seems that’s where my biggest strength
is – but wanted to keep the material accessible.
We’ve covered the starting points of Mariology in Catholic,
Orthodox, and Protestant thought; misconceptions of Mary as found
both within and without Catholicism; a discussion on Marian
doctrine, what it says about who she is, and what the doctrines tell
us about her son; and finally we’ve come to the place of discussing
why, how, and what methods we may use when invoking her.
My hope is that from these outlines any magician can work a proper
invocation to the Blessed Mother into their ritual work, provided
they’re familiar enough with their craft or at least the ebb-and-flow
of Catholic ritual and the occult principles bound up therein.
I’m going to take a week off after posting this, and then will start
working on my next book, and the LATIN LESSONS FOR
OCCULTISTS series I proposed over a month ago.
Be well, brothers and sisters, and may the Blessed Mother
perpetually intercede on your behalf before her Son’s throne!
1. Love God
A lot of people say prayer starts with belief. I say effective prayer
starts with the mutual love between God and humankind.
Why? Because you can hate a God you believe in (they’re called
misotheists and masquerade as militant atheists), but how can you
love a God you don’t believe in?
Love of God is rooted in the Bible’s teaching we are created in
God’s image, that God created us out of Love. Our love for God is
Love returned to its Source, forming a bond that’s unstoppable.
These Keys and others are explained in detail in The Magic of
Effective Prayer.
2. Love Yourself
A lot of people forget this part, and a lot of other people
misunderstand it. In fact the Bible says “To get wisdom is to love
yourself.” (Proverbs 19:8)
Loving yourself isn’t the same as being prideful, selfish, narcissistic,
or greedy. Those are imbalanced emotions based more on insecurity
than love. A balanced love for yourself is rooted in a balanced love
for God, recognizing that you were created in God’s image and
being grateful for the way He made you. To love God is to love
yourself.
Society and especially the churches can do a lot of damage to our
self-image n that regard, whether by telling us we’re “evil” or
“totally sinful,” or that we don’t live up to an idealized body type or
level of success. Some of us may have imbibed those messages
more than others and may need some deprogramming, and once you
break free of those messages and learn to love yourself for who
you are, it becomes totally worth it in the end.
4. An Attitude of Gratitude
Prayer can be seen as tapping into God’s Love as it encircles the
entire universe, and becoming a full participant in it as well. A part
of participating in that love is the attitude of gratitude.
Showing gratitude is part of returning Love to the source, by
showing our respect and appreciation for all that we’ve received. In
fact, you might want to take a look around and notice something: the
happiest people tend to be the most grateful people and constantly
have good things coming to them, while the most miserable people
are not grateful and constantly have things taken away.
After Jesus healed the ten lepers (Luke 17), only one came back to
say “Thank you.” After a little rant showing his displeasure, Jesus
said to the one, “Get up and go on your way, your faith has made
you whole.”
If you get nothing else from this post, internalize the fact that God’s
Love applies to EVERYBODY, and just like the leper who was
healed, each and every last one of us can benefit from being grateful
for that Love.
5. Visualize to Actualize
Prayer is not just mumbling a few words and expecting some result
to beam down Star Trek-style. Prayer is an exercise of the entire
mind and the entire heart.
As you pray, picture your desire in your mind as though you’ve
already accomplished it. In fact, begin each prayer session by
writing down your goals clearly, briefly, and honestly. Writing it
down helps you to phrase what you’re asking for and figure out
whether you even want it in the first place, and forcing yourself to
use as few words as possible trains the mind to zero in on exactly
what you want and see through any potential subconscious spin-
doctoring.
You don’t have to tell anyone about this, but you do have to be
honest with God and yourself.
Theological Issues
Thus far we’ve discussed the LBRP in its original form and where it
comes from. Now I’d like to discuss theological issues before
moving on to the revised version that I use and teach.
My main issue has to do with the words of the so-called
“Kabbalistic Cross.” On the one hand, the Hebrew is grammatically
sloppy and sounds ugly. It reads like some dude tried translating the
Protestant Ending into Hebrew and used Hebrew words combined
with the lack of articles found in Classical Latin grammar.
On a deeper level, the formula as-written betrays a teaching of
pantheism, the belief that God is indistinguishable from his creation,
that God is immanent but not transcendent (classical theology
teaches that God is both immanent and transcendent). Now readers
can debate about whose theology, and I’ve no intention to knock
anyone’s path here. Yet this blog is geared toward Christian
magicians and therefore makes its points through the lens of
mainstream Christian theology. All are invited to see how this
project unfolds.
Back to the formula. By saying “Thou art Kingdom,” this has a
definite meaning in the Kabbalistic paradigm in which the Golden
Dawn composed this ritual. Here, “Kingdom” is the Sefira of
Malkus, which represents the physical plane and the entire created
universe. Hence “Thou art Kingdom” is theologically a confusion of
Creator and creature, effectively saying “Thou art thy creation.”
Immanence and Transcendence
The classical theological position affirms that God is immanent,
meaning that “God is everywhere present in created space” (Ott,
Fundamentals, Bk. I, P. I, S. III, Ch. 1, §19). This root of this
teaching is found in several Scriptural passages, such as Psalm
139:7-10:
7 Where can I go from your spirit?
Or where can I flee from your presence?
8 If I ascend to heaven, you are there;
if I make my bed in Sheol, you are there.
9 If I take the wings of the morning
and settle at the farthest limits of the sea,
10 even there your hand shall lead me,
and your right hand shall hold me fast.
Also Jeremiah 23:24:
24 Who can hide in secret places so that I cannot see them? says the
Lord. Do I not fill heaven and earth? says the Lord.
And Acts 17:27b-28:
27b indeed [God] is not far from each one of us. 28 For ‘In him we
live and move and have our being’; as even some of your own poets
have said, ‘For we too are his offspring.’
God’s immanence is affirmed time and again by the Christian
writers from every era, from the Early Fathers down to the present
time. And not just by Catholics: Luther, in his Sacrament of the
Body and Blood of Christ – Against the Fanatics, admits that
“[God] is present in all creatures, and I might find him in stone, in
fire, in water, or even in rope, for certainly he is there” (Luther’s
Works, 36:342).
We can safely say that God’s immanence is the unanimous opinion
(or at least near-unanimous opinion) within mainstream Christian
theology.
Yet mainstream Christian theology also affirms God’s
transcendence over and above the created universe. Scripturally
God’s transcendence is shown by pointing out that he created the
universe in the first place in Genesis 1:1:
In the beginning when God created the heavens and the earth.
We also see that that God is exalted above the earth and above all
gods in Psalm 97: 9:
9 For you, O Lord, are most high over all the earth;
you are exalted far above all gods.
God’s thoughts and ways are described as higher than human
thoughts and ways in Isaiah 55:8-9:
8 For my thoughts are not your thoughts,
nor are your ways my ways, says the Lord.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
And finally, St. Paul clearly describes both God’s immanence and
transcendence in Ephesians 4:6. He tells us there is:
one God and Father of all, who is above all and through all and in
all.
What we have, therefore, is a picture of God who is present
throughout creation while at the same time distinct from it, above it,
and having power over it.
Solution 1: Fixing the Cross
This is the “long version” of why I take theological issue with the
line “Thou art Kingdom.” While an immanentist or a pantheist can
say it with no problem, the denial of God’s transcendence has no
place either in Judaism or Christianity. This is why it’s better to
return to the original wording of the Protestant Ending, “For thine
is,” which in Hebrew would be ָל ְ ּכי
ִ (Ki Lekha).
The remainder of the Cross needs only minor correction, namely
placing the Hebrew definite article ( הHa-, meaning “the”) in front
of the words and placing the Sign of the Cross in the Latin style,
where the horizontal bar is made from left to right.
I have no way of knowing for sure, but I suspect the Golden Dawn
founders prescribed the Orthodox (also called the “Greek” or
“Oriental”) version of the Sign of the Cross because of their claims
to being part of the Rosicrucian tradition; the Rosicrucian founding
documents (the Fama and Confessio Fraternitatis) are vehemently
anti-Catholic and claim to acknowledge the Patriarch of
Constantinople as “our Christian head.” However, from a practical
standpoint this betrays the symbolism as in Kabbalah Gevurah
(Severity, Power) and Chesed or Gedulah (Mercy, Glory)
correspond to the left and right shoulders, respectively.
Fortunately, this is an easy fix for anyone who doesn’t have an
overly emotional investment in Golden Dawn “purism,” or in a
sense of ritualism that confuses validity of effect with adiaphora of
practice. Here’s what we’re looking at as a “corrected” version of
the Cross, which I call the “Doxological Cross” in
acknowledgement that its words are doxological:
Forehead: ָל ְ ּכי
ִ (Ki Lekha, “For Thine is”)
Breast: לּכּות
ְ מַ הַ (Ha’Malkus, “the Kingdom”)
Left Shoulder: רה הְּגבּו ַׇ ( ַוVa-Ha’Gevurah, “and the Power”)
Right Shoulder: לה הְּגֻד ַׇ ( ַוVa-Ha’Gedulah, “and the Glory”)
Clasp Hands: מן ֵ א
ָ מים ִ ל ָ מי עֹו
ֵ ל
ְ לעֹו
ְ (Le-Olamei Olamim. Amen.
“forever and ever. Amen.”)
For those of you who wish to recite the Cross in Latin or Greek,
both versions follow:
Latin: Quia tuum est – regnum – et potéstas – et glória – in
sáecula. Amen.
Greek: ῞Οτι σοῦ ἐστιν – ἡ βασιλεία – καὶ ἡ δύναμις – καὶ ἡ
δόξα – εἰς τοὺς αἰῶνας. ᾽Αμήν.
The Latin version is taken verbatim from the Roman Catholic
Church’s “Novus Ordo” version of the Mass (I dislike the terms
“ordinary” and “extraordinary form”), and the Greek version is
adapted from the Orthodox Liturgy of St. John Chrysostom, which
uses a somewhat longer version:
Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα, τοῦ
Πατρός καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος, νῦν, καὶ ἀεί,
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾽Αμήν.
For Thine is the Kingdom and the power and the glory, of the
Father and of the Son and of the Holy Spirit, now and forever and to
the ages of ages. Amen.
The reason is that our magical practice is a reflection of our private
spiritual life, and there’s much to be gained from maintaining every
possible connection between our private spiritual lives and the
spiritual current flowing from the liturgy of the Church.
Other Theological Issues
The remainder of the LBRP has very few theological issues from an
orthodox Christian standpoint. Three of the names used while
praying the Caim are names of God as found in the Hebrew Bible,
and the fourth is an acronym (technically called a “notarikon”)
expressing a theologically orthodox statement and whose words –
לם אֲֹדָני
ֺ לע ֺו
ְ ּתה ִגּב ֺור
ָ – אcome from the Jewish daily prayer of
Tefilas Amidah (Hebrew English).
The use of the Pentagrams is in no way a problem for Christian
magicians, as explained thoroughly in my blog post from a week
and a half ago. Feel free to peruse that post if you have any
questions. There’s no issue with the Sign of the Pentagram being
used to invoke or to banish, as the Sign of the Cross is likewise used
to invoke and to banish; theologically I see this question as
adiaphora or “don’t sweat the small stuff.”
The only remaining potential issue is the curious phrase “Behind me
shines the Six-Rayed Star.” Gareth Knight claims this phrase is “an
aspiration one, for it applies in fact only to the Adept beyond the
Tiphareth grade” (A Practical Guide to Qabalistic Symbolism, Vol.
I, Ch. XXII, n. 19). His reference to the “Tiphareth grade” refers to
the Golden Dawn’s system of “grades,” which were mapped to the
Sefiros of the Tree of Life and the grade “Adeptus Minor” – the
practicing magician – was linked to Tifares.
While the Golden Dawn grade system doesn’t apply to our
discussion, we can apply the reference to Tifares – whose magical
images are The Child, The King, and The Sacrificed God – to a
symbol for Christ as we’ve already discussed above. Likewise the
symbol of the Six-Rayed Star applies to Jesus as well, the “Lion of
the Tribe of Judah.”
In this sense we can retain the wording without problem, with
“Behind me shines” representing that “Christ has got my back,” and
those who choose the later version of “In the column shines” can
understand it as “Christ is working through me.” Both
understanding are valid, and those with questions are recommended
to meditate on Philippians 4:13:
I can do all things through [Christ] who strengthens me.