99176873 Talking About Ritual Magick Thoughts About the Bornless One Invocation Rite

Talking About Ritual Magick: Thoughts About the Bornless One Invocation Rite

http://fraterbarrabbas.blogspot.com/2009/10/thoughts-about-bornless-one-invocation.html[7/3/2012 7:30:22 PM]

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Talking About Ritual MagickThis blog is used to discuss various issues and topics pertinent to ritual magick and ritual magiciansas proposed by Frater Barrabbas Tiresius - author, witch and ritual magick practitioner.

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Thoughts About the Bornless One Invocation RitePerhaps one of the most compelling rituals that I have ever studied orattempted to perform is known as the Bornless Rite, which I have calledthe Bornless One Invocation rite. Its part of the extended Golden Dawnlore, but has little or no documentation accompanying it. In fact, it doesnteven ft in with the rest of the extended Golden Dawn rituals and writings,its just there, alone and seemingly completely out of context. However, itwas not at all ignored, since the language that it is uses is remarkable,powerful and profoundly relevant even today. It is most likely the crownjewel of the Golden Dawn tradition, but the question remains - wheres therest of the jewels that go with it - and where is the crown? These questionshave been in my mind for years, but there really wasnt any ability on mypart to answer this question, because it wasnt until a few years ago that Idiscovered the source material for this ritual. I admit that I have been a bitslow in making that connection, since other magicians have beenexamining that source material for over a decade or more.

Aleister Crowley was quite taken with this ritual as well, since he publisheda version of this rite in the Equinox, which is called Liber Samakh. Thisarticle has been used and studied for quite some time. However, whetherCrowley knew the source of this ritual, or like me, accepted it as is (withmodifcations and re-working) is unknown. He does mention revising theritual with corrected versions of the god-names and barbarous words ofevocation, but careful examination shows that he may not have known theactual source of this ritual.

Later occultists identifed where the ritual came from, although I am at aloss to state exactly who frst made this discovery (was it Stephen Flowers?). Needless to say, I myself didnt discover it until I checked my assumptionthat the ritual was taken from the Leyden Papyrus located in the BritishMuseum. Of course, I didnt fnd it there, and further research revealed amuch larger work that was both obscure and signifcant, and that is thenow famous Greek Magical Papyri in Translation (Chicago UniversityPress - 1992), released in an edited format by Hans Dieter Betz, but the



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translations have been accomplished by many different scholars since thescrolls were frst discovered in the early 19th century.

The Greek Magical Papyri have their own unique history that is quiteinteresting. According to sketchy historical records, the different sectionsof papyrus were originally a single massive scroll, buried in the tomb ofsome unknown important and wealthy person in Thebes, perhapssometime in the frst or second century of the common era. This tomb wasdiscovered, illegally entered into and its contents pilfered by professionaltomb robbers, of the kind that have been stealing the contents of tombsgreat and small since dynastic times. The massive scroll, however, deemedto be worth less than the artifacts, eventually found its way to Cairo, to besold along with a myriad of other stolen artifacts to European collectorswho had ready cash for such priceless pieces.

When all this occurred is unknown, however, the scroll was sold to aforeign collector named Jean dAnastasi, who was an ambassador to theEgyptian pasha in Alexandria, and from there, in 1820's, the collection ofpapyri found their way to several European museums, where they continueto be examined and studied to this day. Apparently, seeking to maximizehis profts, dAnastasi cut the papyrus scroll into smaller sections. Each ofthese museums had their own section, and each, apparently, thought thattheir section was unique. It wasnt until almost the end of the 19th centurythat scholars, by accident, noted that the different sections of papyri werein fact from the same massive scroll. They began to translate and pull thedifferent sections together so that once again, at least in translation, thegreat work is once again whole - or at least more so than it was previously.

This collection of scrolls contains perhaps the only extent copy of magicalpractices and spells as they were supposedly used in Egypt in antiquity.Its possible that the collection spans a long period, and the originalcollector pulled together a very heterogeneous batch of magical spells,recopying them into a scroll that was apparently continually added to. Thetext is written predominantly in Greek, but other parts are written inCoptic and even Demotic. The spells incorporate magical ideas andpractices from all over the known world, including Greek, Egyptian,Jewish, Persian, Chaldean, Christian and Gnostic god names, techniquesand materials. The magical spells are representative of what magicprobably was like from that time period, incorporating the religious beliefs,practices and esoteric notions of all of the peoples of the Graeco-Romanworld. This shouldnt be too surprising, since other rare sources of magicalwritings (Hermetic, Gnostic or Christian) show a decidedly heterogenousmixture of nearly every religious creed and belief in antiquity. However,these rare glimpses show that magicians were anything but strictsectarians, and would use whatever worked for them.

These spells cover the gamut of typical magic, such as various kinds ofdivination, love spells, money and buried treasure spells, curses, healingspells, exorcisms, the creation of magic artifacts and the summoning ofspirits, whether gods, powerful entities of obscure origin, or even souls ofthe dead. Yet the most intriguing thing found in all of these spells are thecollection of powerful and barbarous words of evocation, a seeminglyplethora of what historians call verba ignota (unknown words). Some ofthe magic words are obvious corruptions of identifable god names fromvarious religions, others are more obscure and even indecipherable. Butthese words of power and magic, even after all these centuries, whenproperly pronounced and intoned, still have a remarkable effect - so this isthe value that these spells have, the words of power.

The Bornless rite was taken from one of these scrolls, pulled from its



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Sincerus Renatus...wrote...This is an observation that Imade after reading ScottStenwick's commentsregarding psychoanalysis.Thisis exactly what may happen to

source context and given a name remotely like its original. The section ofscroll that it was liberated from is known to scholars as PGM V, lines 96through 172. The full blown ritual is actually an exorcism, where themagician invokes his highest godhead in order authoritatively order thespirit out of the body of the victim. The name of this godhead is theHeadless One, and that functions as a rubric for the spell. It could besurmised that Mathers, having been introduced to the British museumssection of the scroll and an 1850's translation of it, expropriated theinteresting part of the ritual to be used in the advanced lore of the GoldenDawn. It may have been his intention to liberate other parts as well,perhaps to build a magical system based on that which was practiced inantiquity, but this never occurred, and the Bornless rite was stored alonewith other bits of ritual lore until Aleister Crowley published his ownversion of it in the Equinox. Some editions of the Golden Dawn publishedby Israel Regardie had this ritual in its original form included, othereditions omitted it for unknown reasons. Needless to say, this is what thepractitioners of modern ritual magic have to work with, at least untilrecently.

A question about the name that the Golden Dawn chose for this rite hasrankled a number of occultists, who have said that the original title for thisritual is the Headless One, which is not the same thing as the BornlessOne. However, I have a theory that would explain why the title, BornlessOne is actually a good one. In Hebrew, the word head can have theadditional meaning of "beginning", and an example is the frst word ofGenesis, which in Hebrew is "Brashet." This word means "in thebeginning" - or literally, "in the head", since "rosh" means head. Similarly,Rosh Hashanna - beginning of the Year - New Year (literally "head of theyear"). I suspect that the Hebrew word Rosh has cognates in Arabic andeven Hamitic languages (such as Egyptian). So perhaps, with that beingsaid, the Greek translation of "Headless" might actually be from theoriginal Egyptian, which would have meant, "Without Beginning", or"Bornless", similar to the Greek "Autogenes" - self-begotten, which is apowerful Gnostic name for an aspect of the Godhead. I believe that theterm Headless has this meaning and is comparable to Autogenes. But,that's just my opinion. The proof would be to trace the word to eitherCoptic or Egyptian, and see if it's used in a similar manner to the way it'sused in Hebrew and Arabic.

After learning about the real source of the Bornless rite, and purchasing acopy of Hans Dieter Betzs book, I decided that I should at least look overall of the rituals in that massive tome and see if there were any other ritualsthat might be useful. My premise was that if one could expropriate onevery powerful ritual from it, then why not repeat the exercise, especiallysince I had a resource that was much larger than Mathers had over ahundred years ago. So I looked over the collection of spells and began topick anything that really grabbed my attention, knowing that such anexercise would have to be done many times and in minute detail to give themassive collection a fair assessment. So, I performed this exercise, goingover all of the known spells in the Greek Egyptian Papyri collection. Ifound several excellent additional sources that can be used as additionallore to the Bornless Rite, producing, what I think would be a complete setof rites for that type of magick. What I found required some extensiverewriting and reinterpreting, but it was not any more diffcult than whatthe Golden Dawn did 120 years ago to produce the Bornless Rite. I amquite tickled by the whole process that I found additional cool ritual lore,and I am looking forward to adding more rituals to the lore of the Order.

So has anyone else done magical work with this extensive collection ofrituals and spells? The answer is, of course, yes, but no one (that I am



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aware of) has actually thought of adding companion rites to the GoldenDawn Bornless rite. Other authors have actually done the task ofreclamation to make some of this lore available to practicing magicians,most notably, Tony Mierzwickis book, Graeco Egyptian Magick (which Ivery highly recommend). Then there is the book Hermetic Magic byStephen Flowers, a lesser work in my opinion, but also of value to thepractitioner. These books assemble a workable system of magic from theextent source materials, but I do wonder why no else has come up with theidea of looking for additional rituals to accompany the Bornless rite?Certainly, GD students and high magick practitioners have known aboutthe source for the Bornless Rite for some time, but no one thought ofproducing additional lore. The loneliness of this rite does scream foradditional companion rites, or at least that is how I interpret it. I guess noone else saw the insular-ness of the Bornless Rite but me.

I would, therefore, assume that the Bornless rite is part of a suite of ritesthat would include rituals that would assist the magician in assuming thespirit of the Bornless One. Other tasks would be consecrating a magicalring, which would act as a powerful link to deploy the magic of thatassumption. A rite of envisioning would also be appropriate, one thatwould allow the magician to perform a kind of active divination, projectinghis true will into the present or future, and so fulfll the will of the godhead.So, to recap, I have deduced the following rituals to be part of the BornlessOne suite of rituals, making for a total of four rites in all. In addition, Ihave also decided to merge the Abramelin ordeal with the Bornless rite,but perform it using one and half lunar cycles instead of the traditional sixor eighteen months. I would also perform the Bornless rite as a climax tothe ordeal and not at the two to four times a day that Aleister Crowleyproposed in Liber Samekh. This is the list:

1. Bornless Rite and the temple stairway of four Qabbalistic Worlds andAnte Chamber of Ultimate Spirit (this is already done)2. Assumption of the Bornless One and vestment of powers and wisdom ofthe Monad (extension of the existing Bornless Rite)3. Consecration of the Magician's Ring (the ring is used as a physical linkto the Bornless spirit)4. Rite of Envisioning (Bornless Spirit vision quest)

These rituals were taken from PGM IV (the Paris Papyrus), PGM VII andPGM XII, and they should be completed in the very near future, since I amcurrently working on them as I write this article. Much of this materialhasnt been used in over two thousand years, but they are still veryvaluable and quite powerful, requiring only an extraction and integratingthem into a modern ritual structure. (I have also found that StephenFlowers had also identifed some of the spells in his book that I havechosen, but since I am using them to create companion rites for theBornless One, they wont be used in a similar manner at all.)

Reclamation has many different approaches. Some might seek toreconstruct the rituals in some manner, perhaps skipping the animalsacrifces and other dubious practices, and others will just pull out thewords of power and use them in an analogous rite. I respect both of theseapproaches, and in fact, my workings tend to give justice to both, since Iam more faithful to the actual original use and purpose of these spells.

While I was pouring through the various spells, I found something quiteinteresting. There is a pseudo Egyptian-Jewish Eighth Book of Moses(PGM XIII) that I would like to carefully examine, and I suspect I will fndmore gems amongst the thousands of mundane spells as well. I also inviteothers to carefully look over the Greek Magical Papyri to fnd yet other



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gems and useful spells to reclaim and bring into a 21st century context. Isuspect that in time, there will be more rituals culled from this collectionthan what I am presently proposing, or what previous authors have alreadydone.

Frater Barrabbas

Posted by Frater.Barrabbas at 12:25 PM Labels: Bornless One , Graeco Egyptian Magick , Greek Egyptian Papyri , Hermetic Magic

2 comments:

Tony Mierzwicki October 23, 2009 4:25 PM

Greetings Frater Barrabbas,

Thank you for plugging my book, "Graeco-Egyptian Magick."

Regarding your blog, I dont think that the origin of the BornlessRite was ever any great secret. While Israel Regardies providedthe Bornless Rite without citing its origin in his "The GoldenDawn," in his "Ceremonial Magic," he was quite happy to discussits origin and subsequent development into Crowleys LiberSamekh. In "The Goetia: The Lesser Key of Solomon the King,"which was translated by MacGregor Mathers and edited byAleister Crowley, the original source text for the Bornless Rite wasprovided.

I agree that it is rather odd that the Golden Dawn limited theirdipping into the Greek Magical Papyri to the Bornless Rite, or astheir source translation referred to him, the headless one or theheadless spirit.

As for the jewel in the crown of the Golden Dawn system, Iminclined to think that it was actually Enochian magick, rather thanthe Bornless Rite. Crowley revealed virtually the entire GoldenDawn approach to Enochian magick in Liber Chanokh, which hepublished in his "Equinox." Up until then, Enochian was a GoldenDawn secret, forgotten by the rest of the esoteric community.

Blessings,

Tony Mierzwicki

Reply

Frater Barrabbas October 23, 2009 11:31 PM

Thanks Tony -

OK, I checked my sources, particularly Israel Regardie's"Ceremonial Magic", and found that Israel, for whatever reasononly mentions, and prints, the 1852 excerpt translated by CharlesGoodwin, but never talks about the greater collection of spells thatit was a part of. Goodwin's rubric says that this is a translationfrom a fragment, so one might conclude that there were no othersuch fragments to explore. No where else does Regardie talk aboutthe source of the Bornless One Invocation. As for Liber Samakh,there's no mention of the 1852 Goodwin translation nor even the



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Golden Dawn. The invocation does appear in the Goetia, but onceagain there is no source for this ritual, although later on (well after1903), when the Golden Dawn corpus was published, this ritualappears, to confrm that it was indeed expropriated by Crowleyfrom the GD.

In my article, because I had also read Regardie's book (eventhough it was almost 27 years ago), I stated that I assumed that thefragment was part of the Leyden papyrus, but that turned out to beerroneous. It wasn't until I wanted to discover the source of theBornless rite that a search on the web determined that the spellwas from the PGM collection. That was only around fve years ago.I had subsequently purchased a copy of Flower's book, and theinformation was in there as well. So my point is valid, I reallydidn't know where the Bornless rite came from until just a fewyears ago, and none of my source information really clearlyindicated that it was part of a larger body of lore. So, that's why Iwrote what I did in my blog, and I don't think that it's that far out.The question remains, who was the frst one to state exactly thatthe Bornless rite came from a larger body of lore of Greek magicalpapyri?

Of course, Goodwin's translation was actually PGM V, but I neverfound that out until rather recently. So naturally, when Idiscovered that there was actually a whole bunch of spells, Idecided to examine myself.

Also, Regardie in the above book also gives a pretty goodargument for the use of the name Bornless One instead ofHeadless One, using the same argument of Rosh in Hebrewmeaning both "head" and "beginning". So I think that I'll stickwith my theory, considering that I am not the frst to make it, andseems to make sense in the scheme of things - in my opinion.

As for Enochian magick being the crown gems for the GD, couldthere be more than one set of crown gems? Just a thought. I thinkthat the Bornless rite is very important as well as the Enochianmagickal system.

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blogspot.comTalking About Ritual Magick: Thoughts About the Bornless One Invocation Rite

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99176873 Talking About Ritual Magick Thoughts About the Bornless One Invocation Rite

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