The Ornateness of Ritual

As an expression of the Magus’ will through mythological images, any Ritual, as we have already said, aims to change reality.

The basis of this change is simple: if the Magus “enacts” a Mythological pattern whose outcome he already knows, then carries the action from the symbolic level into the objective one, the Myth’s outcome repeats in the “real” world.

This means the conditions for a Ritual’s effectiveness are: 1) a clear understanding of the structure of the Myth being played out; 2) the presence of a powerful volitional impulse; 3) the efficacy of the Myth’s symbolic expression; and 4) an excess of energy sufficient to transfer the Myth from the psychocosmos into the macrocosmos.

The first two conditions belong to the Magus’ general preparation; the fourth is achieved by attracting Signs of Power, incantations , and the like — “accumulators” of energy. The third condition — the set of ritual actions themselves — usually causes the greatest difficulty.

On the one hand, it is obvious that without correct performance of the Ritual — that is, an adequate symbolic expression of the Myth — it is ridiculous to expect realization. On the other hand, the question of which representation of the Myth — what scheme of the Ritual — is adequate becomes the stumbling block for many Magi.

There are three approaches to the “body” of the Ritual.

The first approach is the literal, strictest repetition of schemes developed by someone else, with no possibility of deviation. We have already discussed that this approach, while extremely effective tactically, loses strategically: it leaves almost no room for personal inspiration, and therefore for the creative development of the Magus’ personality. Nevertheless, many choose it precisely because it yields guaranteed, easily predictable results.

The second approach is the complete rejection of traditional schemes, based on the conviction that realization is possible only through the operator’s force of will, and that the “body” of the Ritual is superfluous. This approach is typical of modern Magi, who pride themselves on their independence from Tradition. In some cases they do achieve an effect, because they possess great Power, but the efficacy of such realization remains extremely doubtful — the effort expended usually far exceeds the result. You can, of course, hammer in a nail with a mobile phone, but is such an action rational ?..

Finally, the third approach accepts the traditional scheme of the Ritual and fills it with specific content aligned with the operator’s own personality. This approach balances strategic and tactical calculation. On the one hand, it relies on Tradition; on the other, it preserves freedom for personal creativity.

In fact, this third approach guided the creators and reformers of major Traditional currents — for example, Crowley or Mathers — and accordingly, the systems they created bear the strong imprint of their own structure of personality. Many such reformers, possessed of a rich imagination, created or reconstructed Rituals directly from their personal sensations of Power.

Accordingly, such workings are most effective for those Magi whose personal Ways are consonant with the Ways of the founding fathers — that is, for the successors of these founders.

Yet even these successors can extract from the Ritual its dry residue — its “skeleton” — and then overgrow it with the concreteness that suits them best.

The Rituals of the “Golden Dawn” are phenomenally effective, and their efficacy can be preserved by removing elements that activated the mind of adepts from the century before last and replacing them with analogous ones better suited to the personality of the modern Wayfarer. The main thing is “not to throw the baby out with the bathwater” — not to label as “superfluous” what is in fact key, and not to call “excessive” what is absolutely necessary. The fears of champions of strict observance of Ritual schemes are understandable: even the slightest change in such a complex working can radically alter its effect, causing irreparable harm both to the operator and to those connected with him. Yet no less serious is the danger of dogmatizing the mind that arises through blind reproduction of another’s steps. Therefore, each must decide for himself whether he is ready to take a colossal risk, and to what extent that risk is justified.

Of course, this attentiveness — absolutely obligatory in any magical undertaking — demands great strain and a considerable degree of experience, though its necessity is most critical precisely for the beginning Wayfarer.

But let us repeat once more: victory on another’s Way is far less preferable than defeat on one’s own. Therefore, that combination of wise strategy with measured tactics — so necessary to the Magus on his Way — must serve him here as well: on the one hand, not to waste time repeating someone else’s words; on the other, not to nurture a mania of grandeur and indiscriminately cast aside the workings of his magical predecessors.

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