Rituals/Templar Feast

From Sekhet-Maat Lodge

By Fr. Vires Lux est Profundis Umbra

First Published in Lion & Serpent August 6, 7, 8 1999 ev Special 2nd National O.T.O. Conference Edition.

Important: The reference made in this ritual to "the Temple of the Knights of Baphomet" is not to be interpreted as being identical to or associated with any presently existing OTO titles, degrees, or organizations in any way.¹

The Temple

Floors covered by oriental rugs or carpeting, pillows and cushions being placed in two wide, concave curves, facing one another along the east and west walls. Small hand-percussion instruments, such as rattles, tambourines and bells are placed behind the seating. There is a throne in the north, and a central altar.

Around the base of the altar are gathered offerings - bunches of flowers, vessels of wine and food, as well as a lighter and incense braziers.² Optionally, a special (hallucinogenic) sacrament may be included. The Participant's individual chalices are also placed around the altar, filled with wine. The top center position is left clear of any offerings.

There is also a large clay or metal bowl directly beneath and in front of the south side of the central altar.³ Seating for the Drummers is in the south (please see illustration of temple layout. Appendix 1)

Participants

Master/Mistress of Ceremonies - wears sword, enters with large red candle.
Priest/Priestess - wears inverse pentagram in black and red, wand, brings oil and a few grains of sulfur
Offerers of bread and wine (2)
Drummer(s)

All participants should come armed with a sword, a chalice, and a light whip (cat or flogger), and wear minimal clothing or nothing at all from the waist up. They should also wear hoods or masks, or paint their faces in a mask-like manner, altering their appearance in some way.

Participants should eat lightly during the day of the ritual, taking their last meal of the day no later than three hours before the starting time.

Ritual

Opening

All operators enter the dark temple in procession, the Master of Ceremonies (MC) leading, carrying a single candle. There are no other lights in the temple except the single taper brought in by the MC.

MC circles the temple three times, widdershins, and goes to the throne in the north. The participants circumambulate with him or her (in single file), and take their places along the perimeter of the circle. Soft drumming through the circumambulations. All are seated.

A pause, as the participants' vision adjusts to the dim light.

MC -
Ia! Zat-i Shaitan!⁴


All -
Ia! Ibliss, Ia!⁵

At the MC's signal, the participant nearest to the Gong raises it and comes forward to the throne.

MC -
It is Midnight, the hour of the Lord. We here assembled, Free Men and Women, join in this covenant to work our Will and draw strength for the Quest. I therefore proclaim the opening of the Temple of Delight, which is also the Temple of Judgment of the Knights of Baphomet.

(strikes gong, simultaneously vibrating)

I - A - O!

All are seated.
Gong-bearer returns gong to its place.

MC (to appointed operators) -
Let the temple be purified and censed.

MC approaches central altar with candle.

Two operators come forward and take water⁶ and incense from the central altar arrangement. Incense is lit from the MC's candle. The two proceed to circumambulate widdershins three times, the asperger⁷ in front of the censer. When finished, they replace their implements and return to their places.

Invocation & Sacrament

MC -
Do what thou wilt shall be the whole of the Law!


Priest/ess (entering) -
Love is the law, love under will!

The Priest/ess (PR) enters, carrying on a large platter the image of the head of a bearded man, a satyr, an androgyne, a peacock, or of a goat or ram. At its crown is inscribed a pentagram (in deep blue), in the center of which is a hole (lined in red).⁸ He or she also brings in a vial of oil and a few grains of sulfur.

Following the PR are, side by side, magicians bearing bread and wine.

Drummer(s) begin slow, low beat, which will rise gradually in volume and speed through this section (the invocation).

These three circumambulate the temple three times widdershins and then approach the central altar (PS in the south, wine bearer in the west, bread bearer in the east). The MC approached the altar and stands to the north of it. PR places the head on top of the altar.⁹

PR performs invocation of Pan/Baphomet into image, anointing the pentagram and the hole at the crown with oil. The wine and bread-bearers may assist in the invocation, if so desired by the PR.¹⁰

The oil is passed around the temple so that everyone can anoint themselves with it as the PR performs the invocation. Participants anoint the forehead, lips, and heart, then each others' backs.¹¹

MC seals hole with candle and returns to the throne.

The Opening of the Five Gates

PR removes the wax/latex covering the ears, whispering in a formula of life -
(I open your ears).¹²


removes wax/ latex covering the nose, blowing incense on the figure. Upon replacing the incense, the PR adds the grains of sulfur -
(I open your nose)


removes wax/latex covering the eyes. PR then fixes his or her gaze upon the eyes of the image, until he or she is sure that the eyes gaze back. -
(I open your eyes)


removes the wax/latex covering the mouth, offering wine and a kiss -
(I open your mouth)

Wine-bearer returns to his or her seat.

offers the image bread, then strokes the image with his or her own body, imagining that it is becoming clothed with real flesh -
(Be here, Lord, in sense and flesh.)¹³

Bread-bearer returns to his or her seat.

ALL -
I - A - O SA - BA - O!

PR -
The Holy one has come! She is here! He is here! and S/he brings the brilliant Gift!

Wine and bread bearers take up the bowls of the special sacrament¹⁴ from the PR and go round to all participants, each who choose to consume it taking a portion.

PR returns to his or her Seat.¹⁵

MC (rises) -
Bring forth the wine!

Vessels of wine are brought from the central altar and distributed around the temple by the PR, wine-, and bread-bearers. Participants retrieve their already filled chalices from the central altar. The sacrament is consumed with the wine, then chalices are re-filled.

THE ROLL

MC (knocks) -
Will the first come forward.

The first participant to the MC's right comes forward and stands in front of the altar with a full cup.

MC -
By the Elixir of Ecstasy, who are you?

The Operator answers (and may opt to add information descriptive of what kind of Work he or she is engaged in.)

MC -
What do you fight for?


Operator answers - ¹⁶

MC -
What do you seek?


Operator answers - ¹⁷

The individual is expected to answer in a forceful and concise manner. All other operators are expected to yell & cheer/ pound the floor/ shake rattles, etc. After the last two questions (or possibly all three, depending on how rowdy they are feeling).

All participants consume the contents of the chalice, and refill it for the next round.

Then, the next person to the right comes forward and the questions are repeated, ending in all consuming another chalice of wine. This is repeated for all present, ending with the MC (PR puts the questions to the MC). Following this, the empty chalices are replaced around the central altar. All return to the perimeter.

Raising the Wheel the Wheel (the Processional)

MC - (knocks, all rise)
Fellow wanderers, where will our searching take us?


All -
No-One Knows!


MC -
How shall we GO?


All -
By Fortune's Grace!


MC (loudly) -
Let us turn the wheel!¹⁸

Drums begin to rise again, slowly as before.

All take up their whips and percussives, and begin to circumambulate the temple slowly and steadily.

Celebrants begin softly and slowly, striking more firmly as tempo increases (never hard strikes, though). This continues for some time, to the point that the effects of the sacrament begin to become evident, or until signs of physical exhaustion become visible.

Participants or officers may wish to begin the chanting by starting with chanting the Hymn to Pan, or having the PR read appropriate sections of Liber A'Ash (V. 17-39, specifically).

Sounds disintegrate into babbling & "white noise" type chaos as individual celebrants' chanting drift into nonsense. Circling still steady, though moving more quickly, now. Still flogging.

Participants will listen for messages in the noise creeping in from the edges of perceived sounds. The head will speak to the participants in this way via verbal advice or visions.¹⁹

The PR initiates the "putting out of lights"²⁰ by extinguishing the central candle. Motion stops but chanting continues, then fades away.

PR -
All is for Naught.

Drumming drops to a heartbeat for a period of time, then fades to silence.

The Black Feast²¹

PR re-lights central candle. Votives around the room lit now.

The "Black Feast" is brought out and drumming/music is played to accompany dancing, conversing, etc.

The feast goes on until the energy wanes. The amount of time depends on the type and strength of the sacrament(s) taken.

Closing

MC recalls participants to the circle and takes his/her place at the northern throne.

MC -
The dawn comes, and the time of our celebration is nearly ended.


PR -
The glorious vessel has been filled and emptied; now it must be sealed & secret.

PR approaches the image with wax/latex and a brush to apply it.

He or she takes the copy of OZ from under it and burns it in the bowl.

PR then seals the gates of the senses, and knocks on the hard surface of the image with the wand to return it to its original condition. PR places a forefinger against the mouth of the image in the Sign of Silence.

PR puts out candle flame and removes it, unstopping the hole.²²

MC (knocks) -
Who are we?


All -
We are Knights of the Temple!


MC -
For what do we fight?


All -
For Freedom!


MC -
What do we seek?


All -
The Grail!


All (vibrate) -
A - U - M - GN and give the Sign of Silence

PR strikes gong.

All depart to their Way.

Endnotes

1. This ritual requires a minimum of five participants to work effectively.
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2. A step-type or trapezoidal altar works best, as the offerings can be placed both around and below the top central station of the altar. An inverted Tau-shaped altar would work well, too. Offerings of beautiful and rich objects may be made as well, such as brightly colored feathers, silk or other fabrics, beads, jewels or gems, cosmetics, etc. Talismans, icons, amulets or other special ritual clothing or tools may be placed there for blessing/consecration.
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3. You may want to place this on a pair of bricks or a large thick tile to prevent scorching the floor, as items will be burned in this receptacle later on in the rite.
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4. Kurdish Yezidi greeting. Transl. - "Hail, Essence of Satan!" (Wilson, Peter L.; Sacred Drift - Essays on the Margins of Islam, City Light, 1993
   ISBN 0-87286-275-5)
   
   MC raises his or her right hand in greeting, as shown on Atu XV (Rider-Waite)
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5. Kurdish Yezidi greeting. Transl. - "Hail! Ibliss, Hail!" All respond with the Sign of the Horns
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6. A perfumed water should be used if at all possible, such as rose-water or jasmine-water. Let the temple be cleansed with sweetness!
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7. The asperger may use some appropriate greenery to sprinkle the circle and participants, such as a rose, ivy, palm frond, cedar or juniper switch, etc.
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8. The idol should be prepared as follows - It will be hollow, with a single hole at its crown. The eyes, ears, nose, and mouth will be stopped with wax or latex (the kind that can be easily peeled away). The hole should be between ¼" and ¾" across, small enough to be covered by the base of the candle (and not so large that the candle slides or falls inside the cavity). You may wish to drill 3-4 tiny holes just outside of the main hole and glue in small thumbtack points to secure the candle on.
   
   The head rests upon a copy of Liber OZ, on top of a large platter.
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9. Optionally, the PR, MC, and wine and bread-bearers may perform a Quaternal Star Ruby (i.e. performed simultaneously by four performers) here as part of the invocation.
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10. Invocation of the nature of -

    beauty - imagination - nature - variation - change - lust - creativity - evolution - brilliance - rebellion - surprise - the unknown - potential - corruption & fertility.

    Litany of names -
    
    Khezr
    Shaitan
    Ibliss
    Baphomet
    man in black
    cloak-of -eyes
    sun of midnight
    Malek Ta'us
    Az'Azl
    who initiates in dreams
    peacock-angel
    shining one, brilliance
    king of this earth
    who brings water and initiation to the masterless ones in the desert
    of the mir'age oasis
    who humiliates the hypocrite
    who tricks to teach
    who demands no sacrifice
    of the patchwork cloak
    giver of unsurpassable gifts
    
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11. If the oil takes the form of a "flying ointment", then the special sacrament on the altar may be omitted.
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12. PR may use a needle placed on the altar for that purpose, fingernails, or a dagger. As the Spirit has been called down into the hollow head, and sealed there by the sealing up of the hole with the candle, the PR is now performing an "opening of the five gates" (opening each of the senses), so that the Baphomet may have the use and enjoyment of them through the rite. This also symbolically gives the image the power to communicate (via the use of these senses) with the celebrants.
    
    This practice has its origin in a similar Hindu practice. "Even after the breath of life (praña) was established in the image, there was a ceremony in which the eyes were ritually opened with a golden needle or with the final stroke of a paintbrush. This is still common practice in the consecration of images..." (Eck, Diana, Darsan - Seeing the Divine in India; Anima Books, 1985
    ISBN 0-89012-042-0)
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13. The God is being offered the chance to enjoy the pleasures of the senses as experienced through their bodies of the participants. All the effort of creating the luxurious temple atmosphere, the rhythmic movement and sensation, the acts of self-indulgence and proclamations of the Individual Will performed in this rite are proper sacrifices. Baphomet is present in the flesh of all who celebrate this rite, and therefore does directly consume & enjoy the offerings through the eyes, ears, noses, mouths, and skin of the participants. The idol/image simply serves as a focus for externalizing the principles in order to facilitate communication between the micro- and macro- aspects of the "Lust for Life" (as a temporary "house" of the spirit/invisible aspect of these in the macro-, as our bodies perform a similar function for our own life-force & Will). It can also be viewed as the group's egregore.
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14. The nature of the "special sacrament" is left to the discretion of the participating magicians. It should be something extremely decadent, or rare, or deliciously forbidden!
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15. Peak of drumming at vibration of IAO, volume & speed drop off here to a low - moderate level.
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16. If the individual has come to work a spell of protection, or pronounce a judgment against an opressor or obstacle, here is where he or she states it and works it, using the flame of the Baphomet's crown and the large bowl to burn the curse.
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17. If the individual has come for inspiration in the Work, he or she consecrates whatever relevant objects he or she has brought with the wine here.
    Participants may opt to work a physical spell for one or the other of these two statements (what do you fight for? / what do you seek?), but must verbally answer both questions aloud.
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18. Can be interpreted as referring to the Wheel of Change (Fortune, X) or wheels, meaning the chakras, by physical stimulation and regulated breathing.
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19. This is similar to what is described in Sound Scrying by Fra. Doubt-Goat.
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20. A ritual orgy. Optional, of course, and left to the discretion of the participants. Appropriate safety percautions must be observed.
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21. The "Black Feast" is composed of strange and forbidden foods, as well as "energy foods" to enhance the power of the sacrament and/or wine.
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22. The "presence" or animating force now leaves the image, leaving it again a hollow vessel. (withdrawn back into the individual operators)
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Appendix 1

Floor -

oriental rugs or carpeting
pillows and cushions
Small hand-percussion instruments, such as rattles, tambourines and bells


Around the base of the altar -
bunches of flowers
vessels of wine and food
a lighter and incense braziers
a special (hallucinogenic) sacrament
individual chalices, filled with wine
The top center position is left clear of any offerings.

There is also a large clay or metal bowl directly beneath and in front of the south side of the central altar.


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