Monday, May 23, 2016

The Field Ritual

Here's another ritual from our Leaping Laughter Lodge ritual workshop. The initial idea was to create a single ritual that could stand in for the four fields that I propose in my operant field model of magick. The way I've done these for years is to use combinations of the Lesser Ritual of the Pentagram and the Lesser Ritual of the Hexagram, or of the Star Ruby and Star Sapphire. But we wondered if we might be able to get the same effect with something a bit shorter and more concise.

The field created by this ritual is not necessarily identical with that represented by the traditional magick circle design shown above, but I am convinced that it is intended to represent a similar idea, as I outlined in my article on Goetic Circles and Operant Fields. Notably the pentagrams (microcosmic) are placed outside the circle, while the hexagrams (macrocosmic) are placed within it. This inversion of microcosm and macrocosm is central to the magical field concept as outlined in the operant model.

Laid out step by step, the Field Ritual just looks like a mash-up of the LRP and LRH. But there are a lot of different ways to combine those rituals, and we experimented with many of them. Most just don't work very well. Some of the things we tried to add didn't work in practice and have been removed, and the importance of the additions have been established by sustained experimentation. This one creates a field that feels just as strong as the LRP followed by the LRH, whereas none of the others quite did.

So the ritual starts just like the LRP in Aleister Crowley's Liber O, all the way up to "For about me flames the pentagram." Then you make the Sign of Osiris Risen with the keyword IAO, and from there you trace the four Lesser Hexagrams with the keyword ARARITA and the Sign of Rending the Veil. Finally, you extend your arms in the form of a cross once more, make the final declaration, and then make the Sign of Closing the Veil with a final repetition of the keyword ARARITA. Then, like the LRP, it concludes with the Qabalistic Cross.

This combined ritual has two main speed advantages. First, it omits the unwieldy Keyword Analysis, instead using IAO/Osiris Risen and the sign of Rending the Veil to signify the transpersonal realm. Second, it eliminates all of the repetition aside from the Qabalistic Cross at the beginning and very end of the rite. By changing the invoking/banishing orientation of the pentagrams and hexagrams, you can use this ritual to create all four fields defined by the operant model.

Operant Field - Banishing pentagrams, invoking hexagrams. Used for practical macrocosmic magical work.
Banishing Field - Banishing pentagrams, banishing hexagrams. Used as the "full shutdown" of all macrocosmic and microcosmic magical forces and operations. Generally used on its own, not as part of any other magical operation.
Invoking Field - Invoking pentagrams, invoking hexagrams. Can be used on its own to give an overall "boost" to ongoing magical operations, or to open operations involving clearly delineated microcosmic and macrocosmic components.
Centering Field - Invoking pentagrams, banishing hexagrams. Used for explicitly microcosmic magical operations, such as psychological work that you want isolated from macrocosmic spiritual forces.

The Field Ritual
  1. Breathe in and hold your finger or your banishing dagger to your lips in the Sign of Silence. Then sweep it behind you as you exhale, declaring: Balasti! Ompehda!
  2. Perform the Qabalistic Cross.
  3. Go to the east. Trace the Lesser Pentagram (like that of Earth) and vibrate YHVH (Yahweh).
  4. Go to the south. Trace the Lesser Pentagram and vibrate ADNI (Adonai).
  5. Go to the west. Trace the Lesser Pentagram and vibrate AHIH (Eheieh).
  6. Go to the north. Trace the Lesser Pentagram and vibrate AGLA (Agla).
  7. Return to the east to complete the first circle.
  8. Extend arms in the form of a cross. Say (vibrating the angel names):

    Before me RAPHAEL,
    Behind me GABRIEL,
    On my right hand MICHAEL,
    On my left hand AURIEL (or URIEL).
    For about me flames the pentagram.

  9. Give the Sign of Osiris Risen and vibrate IAO.
  10. To the east, trace the Lesser Hexagram of Fire while vibrating ARARITA, then make the Sign of Rending the Veil.

  11. Face the south. Trace the Lesser Hexagram of Earth while vibrating ARARITA, then make the Sign of Rending the Veil.
  12. Face the west. Trace the Lesser Hexagram of Air while vibrating ARARITA, then make the Sign of Rending the Veil.
  13. Face the north. Trace the Lesser Hexagram of Water while vibrating ARARITA, then make the sign of Rending the Veil.
  14. Return to face the east, completing the second circle. Extend arms once more in the form of a cross and say: And in the column stands the six-rayed star.
  15. Bring hands together making the Sign of Closing the Veil while vibrating ARARITA. Hands end up over heart, palm-to-palm.
  16. Repeat the Qabalistic Cross.
Notes by Step

1. This is a simple "banishing by fiat" used in a number of our rituals, including the Office of the Readings. Its primary function here is to allow this ritual to work better when opening the centering or invoking fields, which employ the invoking Lesser Pentagram. It gets around the potential issue of "invoking before banishing" which can arise with those two fields.

2-7. Same as LRP, going to each quarter rather than turning to face them.

8. "About me flames the pentagram" added back in after the archangels instead of at the end. If you already know the LRP, it is very easy to blow right past the end of this line and conclude the LRP in the normal way, so watch out for that when experimenting with this ritual.

9. To my way of thinking, IAO alludes better to the pentagram statement than it does to the four archangels, and also solves the problem of the final statement feeling "split" when we previously did this. It also is a shortened stand-in for the Keyword Analysis and alludes to Tiphareth.

10-13. Same as LRH, turning to face each quarter from the center and adding the Rending of the Veil. Note that the Rending of the Veil is always used here, whether you are using invoking or banishing lesser hexagrams, unlike how I use them in the GRP (rending to invoke, closing to banish).

14. With this version, the original line and visualization of hexagrams forming the top and bottom of a cube, united by a central column, works fine.

15. The final ARARITA is used to bind the field together. Note that this is the fifth ARARITA in the ritual, alluding to 5=6 (as ARARITA corresponds to the hexagram).

16. The "Balasti! Ompehda!" that opens the ritual is NOT repeated here following the Qabalistic Cross. While it is functionally similar to "Apo Pantos Kakodaimonos" that begins and ends the Star Ruby, the latter ritual is generally performed as a banishing and would then be followed by an invoking hexagram ritual to create a magical field.

This ritual, on the other hand, creates a magical field all on its own, which may include both banishing and invoking elements. Specifically, the most common "operant field" version concludes with Lesser Invoking Hexagrams as a lead-in to additional invoking magical work. So placing a "banishing by fiat" following this ritual but before any magical work proper doesn't make nearly as much sense as it does in the Star Ruby.

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Dacia Pacea said...

If i am to continue with a GIRP/GIRH, is it necessary to add the Closing of the Veil in Step 15? I seen to have some difficulty understanding this :)

I find these adjustments wonderful! Not only do they save precius time when the ritual needs to be performed in a certain time frame, but it also blends the LRP with the LRH nicely. I'm definitely honna try it :D

Dacia Pacea said...


Scott Stenwick said...

Yes, you do. Here's why.

Both the rending and closing of the veil in this ritual are not being used in the usual way. Normally I do rending of the veil to invoke and closing of the veil to banish. However, in this case the rending of the veil is used to activate the Lesser Hexagrams in the transpersonal realm (above the Veil of Paroketh) and the closing of the veil is used to bring that manifestation back into the personal realm so that the microcosm and macrocosm can properly interlock as a field. Without it, the ritual doesn't quite work right.

BTW, you have no idea how many variations of this we tried before arriving at this one...

Dacia Pacea said...

Oh, I see now. It's kind of like inviting someone inside your house and closing the door behind them to make them feel comfortable or something. It makes sense :)

I imagine the amount of work you've invested in magick over the years and I thank you again for sharing it!

Dacia Pacea said...

I'm gonna try this method tomorrow for my Path 31 pathworking ritual. I'll get back to you with the feedback.

And about Path 31, I would like to perform a more elaborate ritual with the purpose of using Pluto to transform some personal beliefs that work against me into something new that benefits me. I've worked with Pluto before, but only using simple candle and sigil magick and a combination of both. It worked. I managed to transform the energy of some of my deep frustrations into spiritual energy.

How would you recommend I approach this ritual? I'm thinking of using a GIRH of Saturn in burgundy and vibrating Eheieh when tracing the symbol of Pluto, followed by an commutation of Pluto and Metatron. But personally, I would now atribute the outer planets (plus planetoids) to any sephira. I mean Chokmah is the Zodiac, and it's above and beyond any planetary energy and Nether is... God.

Dacia Pacea said...

*conjuration; not attribute; Kether (!!!) Stupid phone

Scott Stenwick said...

First off, I will start by pointing out that I do not personally associate Pluto with Kether, even though Crowley's later model does. To me it makes more sense to associate Uranus with Chockmah and Neptune with Kether, which is the model Crowley was using during the period in which he wrote General Principles of Astrology.

I see Pluto more as Daath if you're going to put it on the Tree at all, with its underworld associations and so forth. That being said, if you were going to attribute it to Kether, you would probably do something like what you're describing. Use the hexagram of Saturn, because it stands in for all the supernals, but with the color (white brilliance) and godname (Eheieh) for Kether.

You could also just do the Lesser Rituals (or Field Ritual) and not worry about the Greater Hexagram, since the attributions aren't clear. Just do a general preliminary invocation after the lesser rituals, and go right into the conjuration.

Dacia Pacea said...

Yes, I've read your article where you have stated your attribution for the outer planets and ha e also added a photo of the Tree with those attributions. I find that it also makes sense, though I personally feel that the 3 spheres in question are far more than planetary energies, even transpersonal ones. But that's another thing. I'll keep meditating on that.

Hmmm I like your idea for going with a general invocation after the lesser rituals and then directly with the commutation. So I guess there will be no need to conjure a certain archangel. The only angel I know to be attributed to Pluto would be Azrael, but he is associated with the Grim Reaper, so that rules him out from my upcoming ritual :)

Scott Stenwick said...

There are no ancient attributions for the outer planets, so that makes working with them more difficult. Barachiel is the angel associated with Scorpio, which Pluto rules according to modern astrology. You could try that.

Dacia Pacea said...

I didn't think of that. I'll take it into consideration. It sounds more appropriate than Azrael. Thanks!

One of my personal goals in practicing magick is to find the right attributions for the outer planets and to incorporate them into an easy system to work with.

I don't think I'll be needing a ritual for my issue after all. I ended up meditating on it after performing a Godhead assuption of Pluto and some answers came to me. But nevertheless, I will still study the possibilities of incorporating the outer planets, because I find their astrological qualities wonderful.

Dacia Pacea said...

I just finished my pathworking ritual using the Field Ritual as a starting base. As i said before, it's easy and it blends the two lesser rituals nicely. As a feeling, I think it's the same as the regular Operand Field, but I'm gonna need to perform the MP after it in order to feel any difference.

I'm certainly gonna start using it in further work!

Scott Stenwick said...

Glad to hear it! It always is good to get practical feedback on my work, and even nicer when that feedback is positive.

Dacia Pacea said...

I'm glad to have found your blog. Thank you again for posting magick articles and for spending time answering questions.

I'm gonna get lost if you'll post any more enochian or goetic stuff though, as those are still mostly uncharted territories for me :)

Scott Stenwick said...

If you go back and read the presentation I have posted on Enochian (Introduction to the Heptarchia Mystica, Introduction to the Great Table, and Introduction to the Thirty Aires), they should make sense if you go through them in order and you will have a better understanding of the original Dee grimoire system than a lot of other folks out there.

While I mentioned Goetia in my article about the circle, I barely have worked with the system myself so I probably don't know a whole lot more about it than you do. I've only participated in a couple of Goetic rituals led by others, and neither produced any measurable results in terms of accomplishing our objectives.

Maybe I'll try exploring that again at some point, but for now I find the Enochian system works a whole lot better, especially when practiced along grimoire lines.

Dacia Pacea said...

I came across those articles while surfing your blog and I was planning to read them at some point, after I wound have had further understanding of the planetary system. Saturn (again in the discussion haha) has fought me to take it one step at a time in order to make solid progress. But I will read them right now, especially since you pinpointed the articles.

The thing is that my practicing conditions would seem like something of a joke, even to other practitioners, yet alone to highly experienced magicians that have a temple of their own.

I'm kinda ashamed to say this, but I'm doing all my practices and rituals in my... small kitchen. I won't blame you if you start slapping yourself for spending all that energy giving magick related details to someone who doesn't even have at least a decent place for practice :) I'm trying as hard as I can to compensate the lack of conditions with a higher concentration and an impeccable performance of the rituals, with more accurate visualizations and all that. It doesn't always work out that way, though. So you could imagine the comic situation of me adding an enochian table into my "practice space" and starting calling on those angels, in addition to the planetary energies :)

Scott Stenwick said...

My first Holy Table was drawn on a piece of wood about a foot square, smaller than a cutting board. That plus an Enochian ring that was NOT made of gold was all it took to start getting results. You should never put off the work until your conditions are "ideal" according to some standard. Do what you can and get to it. Sure, a full temple will give you better results - but a minimal setup can still work pretty well, even with an equipment-heavy system like Enochian.

Dacia Pacea said...

I've read 2 of your enochian articles and I'm starting to understand the system more. I knew it had the same pattern as other systems, with preparation-opening-conjuration-giving the charge-closing beeing the main steps. Reading your explanations of the procedures made me feel it would be easier than I actually thought it was. I will need to get more accustomed to the angels, their names, ranks, traits and all that.

I'm not gonna give up practicing magick and I'm taking this commitment very seriously. It has produced results for me, both practical and theurgic, although not to the degree i wanted to :) The thing is that the lack of conditions is limiting my possibilities, as you can read in the FB group post on my Mars cursing ritual I did last week.

C-Style Magazine said...

I'm confused. You show both invoking/banishing pentagrams and hexagrams. Which should be used. If I want to invoke, say, Nicksa? Also, do you use place the altar in the quarter (say,the West for Water) for an elemental working?

Scott Stenwick said...

The way I do it, you would use banishing pentagrams and invoking hexagrams for an evocation. That would be the operant field method. Then you would use a Greater Invoking Ritual of the Pentagram for Water to tune the space. Most of the modern GD orders will tell you to use banishing pentagram and hexagrams before the Greater Pentagram, but in my experience the operant field method works better and produces more reliable results.

I use a central altar for my own work rather than one placed in a direction. When you are working with both microcosmic and macrocosmic forces, the directions are different. In the microcosmic arrangement, Water would go in the west. But in the macrocosmic arrangement, it goes in the north. As I interpret it, the dynamic tension between the two arrangements is part of why the operant field works as well as it does, so a central altar is more appropriate.

C-Style Magazine said...

Thanks so much! I will try that method for my next operation.

Scott Stenwick said...

Great! Let me know how it goes, and if any other questions come up feel free to ask.

Unknown said...

I'm interested in these changes to replace the keyword analysis in the hexagram part of the ritual. Do you think the changes could be ported to the GIRH?

I've tried a couple of variations of this, but they didn't work like the standard GIRH. Is something about the full keyword analysis that matters more for planetary work than for setting up a field?

Scott Stenwick said...

When I use the GIRH, I usually am doing it after the LIRH, so as I see it I already have done the keyword analysis. On the other hand, with the field ritual I generally do it because I have not already done it as part of the opening.

The keyword analysis is about centering yourself in Tiphareth, which represents the transpersonal realm. So it is pretty important for any kind of practical magick you want to do. You need the proper foundation from which to direct the macrocosmic forces of nature.

So my feeling is that the keyword analysis, either the traditional version or some alternate, should not be dropped entirely. If you do drop it, I also have observed that the rituals do not seem to work as well.

A3 M3th said...

I'm mainly interested in this as a way to maintain daily work on those days when there's just not much time or energy, basically something short that I can get through rather than not doing anything that day. I know this isn't Simon Says and I can experiment and do whatever I decide works best, but I have a couple of questions.

I'm used to tracing the pentagram, then charging it while making the Sign of the Enterer and vibrating the name, followed by stomping my foot and making the Sign of Silence to close that quarter (pretty standard, I'm sure everyone does at least the Sign of the Enterer part). In comments above, I believe you've addressed the function of these actions with the Rending and Closing of the Veil. Can I assume you would recommend against incorporating these standard LRP actions back into this field ritual? It doesn't make a ton of sense to introduce things back into a ritual which is designed to be abbreviated and which already contemplates and compensates for these actions, but force of habit makes these 'omissions' feel really awkward.

Scott Stenwick said...

No, that would be fine. Personally I use the vibrate while tracing method, but the enterer/silence method is probably more popular. I don't see any reason why you couldn't go ahead and do your pentagrams that way with this ritual if you want. As far as I can tell, the two methods perform equivalent functions.

Everybody who uses the enterer/silence method SHOULD use both signs. As far as I know, it isn't taught any other way. People do sometimes forget it, though, and then fall into a habit of doing the enterer without it.

V.e. L.V.X. said...

Enterer/Silence should always be used together, both in banishing and invoking, or just in banishing?

Scott Stenwick said...

Yes, that is my understanding of it. Somebody else might teach it differently, but I've never heard of anyone who does.

I think about it this way - the Sign of the Enterer sends the energy where you want it to go, and the Sign of Silence tells it to stay put. So it's like projection followed by stabilization for each of the pentagrams. Projection alone tends to scatter the energy.

V.e. L.V.X. said...

Well, that explains the extremely awkward feeling I've always had not using the Sign of Silence after the Sign of the Enterer in the LIRH! Thanks for clearing that up for me.

Unknown said...

Over in the comments on The Operant Field, you mentioned that all four variations of the field ritual seem to open an operant field, in contrast to the four combinations of LRP and LRH.

Can you comment more on what's going on with this? Do you know why it's happening? Is it creating four different types of operant field?

The Operant Field:

Scott Stenwick said...

No, that is not what I meant. When I said variations I meant:

The field ritual is one variant.
Eliminating the second QC and the second Keyword Analysis would be another variant.

I was not talking about the four versions of the field ritual. They create the same fields you get by combining the LRP and LRH in exactly the same way.

It probably would have been clearer if I said "magical field" instead of "operant field" there. My comments have nothing to do with any technical differences between the various possible methods.