College of Thelema: Thelemic Education

Cincinnatian here. Look up Thelema of Cincinnati on Facebook.

You're welcome. I'm glad you are enjoying it!

I yawn almost every time, at some point, during my morning and nightly rituals - sometimes a couple times. It's a massive, deep, satisfying yawning. I attribute it to settling in and relaxing and releasing tensions. Other than that, I don't have any other ideas at this point. In my case, it seems random and not directly connected to any Archangel, etc.

Wow! That is great to hear. Thanks for letting me know.

"That's pretty badass Kerlem!"

Thanks, man!

The first part of the soul to reawaken is the animal soul. This part of the soul is predominantly blind animal instinct; hard core ego without intellect, capable only of fleeting moments of altruism towards other members of its pack etc.. Next the intellect awakens. As the intellect is more fully developed and awakened, eventually the result is an ability to conceive that the division between subject and object is an illusion created by the ego. In time, a third part of the soul will awaken (or the individual will awaken to it) leading to an ability to move beyond the intellect and experience this directly. For now though, back to the intellect. As the intellect matures, fleeting, instinctual, feelings of altruism towards others may be replaced by more enduring intellectual principles for having an altruistic feeling towards someone, or something, besides the ego self. Also, along with the intellect comes the ability for self reflection, and, some have, to a greater or lesser degree, been able to self reflect and resolve much of their inner conflict allowing for a calm sense of peace to emerge within, or, you could say, towards themselves. Therefore, in both intellectual and eventually more direct types of experiences, the sense of peace within and towards the self can extend beyond the ego self, to a greater, or lesser degree, based on the development of the individual, resulting in a subjective experience of peace and love applied within a broader context of self. From the ego's point of view, however, this would appear to be altruism towards "others."

True will has to do with the surrender of the small, limited, ego self, to something that is higher than the ego and, from the perspective of the ego, appears to be separate from itself. At some point, the ego self is forced to concede that it is not in control. There is a movement occurring, of the infinite All, and the small ego self is like a leaf being tossed around in the waves of a raging river that is furiously flowing along in it's own course, and the small ego self is not the cause of it, nor is it in control of it. What the ego doesn't understand, of course, is that the river is like a rope, and the ego is like a knot in the rope. When the ego surrenders, the knot is released, and the sense of self shifts from being the small, limited, knot of the ego, to being the rope, the raging river itself. When this happens, the sense of self moves into a oneness of being with that which previously seemed to be something outside and separate. This is when one is doing their True Will and the conflict and sense of separation between self and the raging river is resolved and released.

Also, some thoughts that I had swirling around in my head about this topic -
From: (http://unusmundus-melie.blogspot.com/2009/09/writing-by-me-freeform-thought.html)
The real you, deep inside of you, is infinite and immortal and exists before and after your body. This immortal you has no reason for existing on its own; in other words the infinite immortal you exists without cause. Meaning or reason implies a cause or an impetus for beginning. That which is infinite has no beginning and therefore has no reason or meaning or even consciousness for that matter unless it is able to see what it is not. There is another you, the finite you. The finite you definitely has a reason for existing, and that is to define and reaffirm the infinite immortal you. The infinite immortal you is able to give its unending life and ability to the finite mortal you, and the finite mortal you is able to give reason and meaning to the infinite immortal you by receiving these things. These two sides of you walk through eternity together, forever holding hands, comforting each other, and giving and receiving unending fulfillment from one another. The meaning of life is to give and receive unending fulfillment.

"the core is that you are eating your own personal vitality"

I think that the core of the ritual is to be, "...filled with God, fed upon God, intoxicated with God. Little by little his body will become purified by the internal lustration of God; day by day his mortal frame, shedding its earthly elements, will become in very truth the Temple of the Holy Ghost. Day by day matter is replaced by Spirit, the human by the divine; ultimately the change will be complete; God manifest in flesh will be his name."

Eating your own personal vitality just happens to be an easy way to accomplish this. He clearly says that it is possible, but more difficult, to do this by transmuting corn and wine, for example.

I agree with Jim that, if the ritual is not performed as it is written, then it is a different ritual, but who cares if it's a different ritual. In M&TP, Crowley doesn't say that he had written the only ritual that was an effectual Eucharist. He never even says that it is more effective, or faster, or anything like that. He just said, do a Eucharist and using a little of your own blood, or possibly some other secret ingredient, will be easier than trying to transmute dead matter. He didn't say it had to come from the chest, or anywhere else. He does specifically present the Mass of the Phoenix as being suitable for daily practice, but Jim already said that he doubted Crowley ever did this every day himself, and I take that to mean that if he did, it was nothing as drastic as he makes it sound in Liber 44. On the same page, Crowley also leaves the door wide open when he says that the magician should simply do a daily Eucharist of "some sort."

I personally don't have a problem with contributing some blood during the performance of the ritual; the question is, how much. I think that part can be interpreted in many different ways. Some people might like to do it so that there is just a little redness to the skin and prick the center for a drop of blood, some might like to mark out the full symbol in something more like a scratch, some might like blood running down their chest and soaking their underwear every night, who knows, people do all kinds of things.

I think that the real gist of this thread hinges on whether or not it is possible to perform a successful Eucharist that fulfills the role of a Eucharist of five elements, just as The Mass of the Phoenix does, while only using things such as corn and wine, and the answer to that, I believe, is yes, but it may be more difficult. I'm sure it would be helpful to many people if someone created, or helped to create a ritual that factors in the option to draw blood from where they want, however they want to, or to add a secret ingredient, or to use something like corn and wine, or Cakes of Light and wine, etc., if they wanted to.

"Asking for a similar ritual that is essentially the same, without the one core aspect of it, is like asking for a form of transportation that is essentially the same as motorcycling, but without the leaning into turns part."

True, but most people have a motorcycle for joy-riding on limited occasions, and their daily driver, that gets them through the majority of the time, day in, day out, year after year, when it is cold, raining, snowing, when they need to haul the kids around, or ride in air conditioning on long road trips, and bring home the groceries, etc., is a car, or other similar vehicle.

"I'd have to have a unique insight into whether it was right in your universe."

It would just need to be right in same universe that the Mass of the Phoenix, as it is now written, exists. The current version of the Mass of the Phoenix provides the point for objective comparison. Also, all of the objective rules for creating what may be objectively known as a Eucharist, or, more specifically, a Eucharist of five elements, would contribute to knowing whether or not what had been created matched the objective standard.

But, I get where you are coming from, I think. I'll just go with the input you have provided and do the best I can with it. I appreciate you taking the time to give hints and tips where you can.

"The drop of blood from the chest is one of the essential elements of the ritual."

Sure, that's a good point and it's some nice symbolism and possibly a nice idea to be thinking about, but don't I see where it would necessarily be a critical component contributing to the core purpose of the ritual. Crowley was advocating that one should perform a daily eucharist. Naturally he would write a version, but he also wrote that whole chapter explaining how it could be done various other ways too. Like Jim was saying, bless some wine and bread if you want and make that your Eucharist. I don't necessarily see a need to depart that far from the example that he provided. Most of it is practical and inspiring and useful and I would like to use most of it in my own version that I can do every night, but some of it doesn't fit with something that could, or should, be done every night. And those particular parts that I'm referring to, the parts that are impractical for daily practice, don't even seem to contribute significantly to the main objective of the ritual.

"I'll address principles, but you have to figure out particulars yourself."

I wasn't asking you to do it for me, just to help grade the results.

"I suppose I could add that you should question/challenge your motives for any particular change you want to make."

Lol Well, that would be because I don't think gashing and wounding myself every night at sunset is going to work out too good. So, I can choose to interpret it differently, and just make a light redness on the skin and use something efficient like a lancet to actually draw the blood, or I could even choose to create my own version of the Eucharist and make it the way I want it, as you suggested. Of those options, the choice I am attempting to explore, is to take your advice and make my own version; one that is practical for being carried out on a daily basis, while keeping as many of the elements of the Mass of the Phoenix intact as possible, because that is the way I would like it to be. I like all the elements that are there, I just needed to do something about the gashing and wounding part, since it is not practical to carry that out every evening and I'm not sure what it would add to Eucharist anyway. The point of this is to take a substance, make it God, and consume it; not spend all night carving your chest up. To me, I think that if I wanted add my own blood, instead of just using corn and wine by themselves, (which, while being more difficult, it is still, apparently, possible to do) I would prefer, if I'm going to be doing it every night, to add a drop of blood from my fingertip into the wine. After all, If I'm making my own version, then why not? There are many equivalent ways to perform a Eucharist, I just need some help, from someone with more technical knowledge than I have, to verify that I have applied the principles in the right way to create what I want, which is a Eucharist of five elements, that accomplishes essentially the same thing that the Mass of the Phoenix was intended to do, while still being practical for being carried out on a nightly basis.

Do you think that the modified version that I posted would be technically equivalent to the Mass of the Phoenix? meaning, would it accomplish the same result if performed by the same person. Does it meet the criteria of being a functional Eucharist of five elements as the Mass of the Phoenix is intended to be?

"Again: Read the first page of the Eucharist chapter in MT&P."

I just read it again this morning. He does specifically say that the Mass of the Phoenix should be performed daily, at sunset, by every magician. See the following quote:

"The wafer may, however, be more complex, the "Cake of Light" described in Liber Legis.
This is used in the exoteric Mass of the Phoenix (Liber 333, Cap: 44) mixed with the blood of the Magus. This mass should be performed daily at sunset by every magician."

He also starts out saying that the Eucharist is the most simple thing...

" Take a substance (This may be of composite character.) symbolic of the whole course of nature, make it God, and consume it."

...and then he goes on to make it sound complicated. He talks about a whole range of Eucharists that involve between one to seven elements that one may choose to consecrate and who knows which one to pick, or why, but apparently the Mass of the Phoenix is based on consecrating five elements. That's one of the reasons I didn't really want to go into trying to make up my own ritual for this. When it comes to the Eucharist that sounds like the best one, the one the you would really want to do, the Eucharist of One, he, of course, doesn't tell you what it is.

Here he describes what the elements are for the Eucharist of five that he says the Mass of the Phoenix is based on:

"The Eucharist of five has for basis wine for taste, a rose for smell, a flame for sight, a bell for sound, and a dagger for touch. This sacrament is implied in the Mass of the Phoenix in a slightly different form."

He says that the method of consecration is essentially the same as what would be used on a talisman; that the Oath should be taken and the invocations made.

He also says that, "Corn and wine are equivalent to flesh and blood; but it is easier to convert live substances into the body and blood of God, than to perform this miracle upon dead matter." So, the choice of using blood or other (possibly even better) bodily fluids, seems to be a matter of convenience in this case.

Put it all together and I'm thinking that something like this might work. If you see something that you think could be corrected, or improved, please add comments:

Hail Ra, that goest in thy bark
Into the caverns of the Dark!

He gives the sign of Silence, and takes the Bell, and Fire, in his hands.

East of the Altar see me stand
With light and musick in my hand!

He strikes Eleven times upon the Bell 333 - 55555 - 333 and places the Fire in the Thurible.

I strike the Bell: I light the Flame;
I utter the mysterious Name.
ABRAHADABRA

He strikes eleven times upon the Bell.

Now I begin to pray: Thou Child,
Holy Thy name and undefiled!
Thy reign is come; Thy will is done.
Here is the Bread; here is the Blood.
Bring me through midnight to the Sun!
Save me from Evil and from Good!
That Thy one crown of all the Ten
Even now and here be mine. AMEN.

He places rose incense on the Fire of the Thurible.

As I burn the incense I proclaim
These adorations of Thy name.

He makes them as in Liber Legis as follows:

Unity uttermost showed!
I adore the might of Thy breath,
Supreme and terrible God,
Who makest the gods and death
To tremble before Thee:—
I, I adore thee!

Appear on the throne of Ra!
Open the ways of the Khu!
Lighten the ways of the Ka!
The ways of the Khabs run through
To stir me or still me!
Aum! Let it fill me!

He strikes again Eleven times upon the Bell.

With the dagger he then makes upon his breast the proper sign (NOX). (This represents the element of touch, so, no need to cut, just feel the sign being drawn out on the chest with the tip of the dagger.

(Optional) Prick the fingertip and add a drop of blood to the wine. Or add your other secret ingredient, etc.

(Refering to the Cake of Light and Cup of wine she says) On my breast I traced the sign! Behold, before me, this body and blood of thine!

He dips the Cake of light into the wine and says...

This is thy body, this is thy blood. In thy blood thy body is soaked, and the high priest invokes!

She eats the Cake.

This Bread I eat. This Oath I swear
As I enflame myself with prayer:
"There is no grace: there is no guilt:
This is the Law: DO WHAT THOU WILT!"

He strikes Eleven times upon the Bell, and cries

ABRAHADABRA.
I entered in with woe; with mirth
I now go forth, and with thanksgiving,
To do my pleasure on the earth
Among the legions of the living.

He goeth forth.

"Some individuals have come up with their own compromises, such as doing this astrally."

I would think that some version of compromise must be completely legitimate. This is the one and only ritual that is actually written by Crowley that is referenced all over the place as being intended for daily practice. It wouldn't make much sense to do anything nearly as dramatic as cutting, gashing, and wounding every single day, year after year.

Well, anyway, I will have to see what I can work out. I appreciate the input that you were able to give though.

Are you able to clarify any of the points that I mentioned in regards to performing Liber 44, or is that part of what you can't comment on? I mean, cut, no cut; semen vs blood; visualization on the symbol at the moment of climax instead of cutting? Someone even said that it was acceptable to prick the finger and draw the symbol on the chest with the blood as opposed to cutting, or scratching the chest every day. And also, what is the correct symbol that is supposed to be drawn?

"OTOH, I have gone through long periods of practicing one or another form of eucharist (almost) every day, and (though my formula has changed significantly) I still consume one or another form of eucharist nearly every day.
"

Can you detail how you perform your daily Eucharist? If it's personal, or secret, or something then I'm not trying to pry. Like Skia, I'm intending to make a Eucharist part of my daily practice, but I'm looking for clarification on some of the things I mentioned in my last post, and even considering what equivalent options there might be other than Liber 44, so if you have developed something that accomplishes the same goal just as well, that might be just what I'm looking for.

"Is there a generally accepted or adapted version of Mass of the Phoenix that substitutes something for the "gashing" the sign in your chest"

Here is one that I found. I'm not sure yet if it's what I want to go with, myself, or not. It seems like it is 3 or 4 times longer than Liber 44.

hermetic.com/dionysos/s_eucharist.pdf

This is the key point about the ritual that interests me. - "The magician becomes filled with God, fed upon God, intoxicated with God. Little by little his body will become purified by the internal lustration of God; day by day his mortal frame, shedding its earthly elements, will become in very truth the Temple of the Holy Ghost. Day by day matter is replaced by Spirit, the human by the divine; ultimately the change will be complete; God manifest in flesh will be his name."

It's clear, I think, that it was Crowley's intention that this ritual be performed every day by every magician. What is not so clear is all the different interpretations that I have read. Some say you should be using blood from making a cut, others say that it has nothing to do with cutting at all and that what you should really be doing is visualizing the symbol at the moment of climax and using the resulting semen instead of blood. There are also wide variances in interpretations of what the symbol should be. Some say an equal armed cross, some say an X within a circle, some say the mark of the beast etc.

Jim, do you do this every day? If so, whats your method?

"People with diabetes often have to extract a drop of blood (for blood sugar testing) at least 3 times a day."

Yes, that's a good point and that's kind of along the same lines that I was thinking. I was wondering if people were maybe just marking the symbol out almost symbolically, so that it hardly leaves a mark for longer than 15 minutes and then using a lancet (like diabetics use) to extract a drop of blood from the center of it, or if maybe there was some other variation were the symbol is very lightly marked out and then a drop of blood is extracted from the fingertip with a lancet, etc.

I could use some tips on putting a daily eucharist into practice. If I'm not mistaken, the Mass of The Phoenix was intended for this purpose. Making even light scratches on the chest every single day, to extract even tiny amounts of blood, seems like it would be a bit impractical. The whole chest area would be covered with little cut marks before long and seems like it could even lead to infection after a prolonged period of time. What am I missing here. What is a good way to do a eucharist ritual on a daily basis?

"I have run that possible interpretation by several moderate Christians. They all ask for a book. "

I have been meaning to read this one. It might provide some food for thought in relatively accessible language.
(http://unusmundus-melie.blogspot.com/2011/11/book-yoga-of-jesus.html)

I read this one, but you probably won't get the type of person you are talking about to read it. You might like to check it out though.
(http://unusmundus-melie.blogspot.com/2009/09/online-book-dance-of-ecstacy.html#links)

This one I have read also, and I think it might be based on the works of Pyrse, but I'm not sure. Anyway, it might be an article length type of read that someone could take a look at without investing a lot of time and still get some ideas. The article is broken into sections and you will see a link that refers specifically to the section titled John's Apocalypse. (http://unusmundus-melie.blogspot.com/2009/09/article-big-picture.html#links)