THE CRY OF THE HAWK
A Thelemic Devotion
The following ritual is adapted from chapter 2 of The Book of Lies. Whether performed physically or in the Body of Light, it has the force of a spell. It spells out the formulae of L.V.X., N.O.X., 0 = 0 , and the Vertical Component of the Enchantment. A fuller interpretation of the ritual is offered after the rubric.
|Words to be spoken||Signs to be made|
|Hoor hath a secret fourfold name: it is||Osiris Slain*|
(as first phase of Enterer)
|Do What Thou Wilt.||(Neophyte Signs:)|
Horus (the Enterer)
|Four Words:||Isis Mourning*|
|Thy Name is holy.|
Thy Kingdom is come.
Thy Will is done.
|Here is the Bread.|
Here is the Blood.
Bring us through Temptation!
Deliver us from Good and Evil!
|Extend right hand|
Extend left hand
Conjoin hands at belly level
Elevate hands slowly
|That mine as thine be the|
Crown of the Kingdom,
|As hands move past eye level|
form fingers into “crown”
Place palms together overhead
|ABRAHADABRA!||Apophis & Typhon||10|
|These ten words are four, the name of the one.||Osiris Risen*|
by Dionysos Thriambos
This ritual is a prayer to the Lord of the Aeon Ra-hoor-khuit, as the type or eidolon of the Holy Guardian Angel and the Angel's mode of manifestation.
The Neophyte signs represent (in this case) the proclamation and reception of the Law. R.H.K. speaks, as a mouth, pe, Mars; while H.P.K. hears in silence.
The N.O.X. signs depict the creative process under the figure of potentiality, conception, gestation, and birth. In the sign Mater Triumphans, the magician holds his creation, the magical child who is the essence of the New Aeon. In the three subsequent phrases, the magician identifies himself with that child; thus, he has given birth to himself as an incarnation of the principle of Do What Thou Wilt. “Thy name” (that of the H.G.A.) is printed on his brow. This resonates with the Beast's mark, as well as the legend of the Golem, the inert mannikin who is animated by the sacred name inscribed on his forehead. The magician's virtue/virility is R.H.K.'s “kingdom.” The pun (“come”)in that line emphasizes both the orgasmic quality of the presence of the Angel, and the idea of genetic information as the basis for the Aeon. The Will of the Angel is enshrined in the heart of the magician.
The “bread” and “blood” are the hands of the magician, a dramatization of the principle described in the sixth article of the Gnostic Creed. The magician is the transfiguration of that which he has consumed. The hands are brought together in representation of yoga–the union of subject and object in experience. They are elevated to symbolize samadhi–the annihilation of subject and object in yoga.
The “crown” repeats the identification with Ra-hoor-khuit as aspiration, and “even now” makes the magician an exclamation point, a soldier, or a “gun-barrel” (q.v. chapter 15 of Lies).
With the word ABRAHADABRA the magician parts the skies with his fingertips, revealing the firmament (Nuit), and forming with his arms the descending triangle.
The “ten words” are numbered in the left margin of the rubric. The “four words” are “Do What Thou Wilt,” as well as “Naught–One–Many–All,” and “Light, Life, Love and Liberty.” The “one” is, as mentioned initially, Ra-hoor-khuit as the type of the Holy Guardian Angel.
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