Ritual: Magick &

Masonic


A paper prepared for
Century Lodge of Research No 1745 S.C.
29
th
August 2006

by

Comp C. BROWNE
Lodge Zion No 891 S.C.
King Solomon Chapter of Research No 334 S.C.

Ritual: Magick & Masonic

ow relevant is ritual magick in contemporary society (Slide 2) and further
do we as Freemasons actually practice a form of ritual magick that we
have inherited from our ancestors? (Slide 3) It has been argued by many
Masonic writers that our modern rituals do indeed contain the remnants of
ancient magickal workings that go back to the Lesser Mysteries of ancient
Egypt [1] and (Slide 4) even beyond.

When we study the surviving old grimoires (Slide 5) we see that they contain
very complex and sometimes perverse methods of operation, often involving
what now seem to us to be crude, disgusting and often bloodthirsty rites. (Slide
6)

Two of the most renowned grimoires of ancient magic are the Lesser and
Greater Keys of Solomon the King, which were translated and edited from old
manuscripts in the British Museum by Bro. Liddell MacGregor Mathers. (Slide 7).
There is no evidence however that these documents can indeed be traced back
to Solomon. These two grimoires contain within their pages numerous spells and
incantations for the invocation of specific spirit forms, as well as instructions on
the preparing sigils and tools for instigating protection and success. (Slide 8)
H
These workings are complex in format and recommend utilising various specially
prepared magical tools involving sacrifices, which are performed within strict
lunar and solar calendar timetables. (Slide 9)

Aleister Crowley states that The spirits of the Goetia (The Lesser Key) are
portions of the human brain. Their seals therefore represent methods of
stimulating or regulating those particular spots. The names of God are vibrations
calculated to establish:
a) General control of the brain. (Establish the functions relative to the subtle
world)
b) Control of the brain in detail (Rank & type of Spirit)
c) Control of the special portion (Name of the Spirit) [2]

Solomon has long been credited with being a skilled magi or magician (Slide 10)
in numerous old manuscripts.

The ancient scholar Josephus (Slide 11) tells us in his Book of Antiquities that
God granted him knowledge of the art used against demons for the benefit of
healing of men. He also composed incantations by which illnesses were relieved
and left behind forms of exorcisms with which those possessed by demons drive
them out, never to return. [3] Josephus also claims that he has seen a friend
use a Solomonic seal ring to exorcise demons in the presence of the Emperor
Vespasian and his court. [4]

In the Glorious Quran, Srah XXXIV : 12. it states of (Slide 12) Sulayman,
and (We gave him) certain of the jinn who worked before him by permission of
his Lord. And such of them as deviated from Our command, them We caused to
taste the punishment of flaming fire. [5]

Regrettably even in contemporary so called civilised society there still exist
magicians and witchdoctors who continue to utilise human body parts and
perform blood rituals. There are regular reports in the South African media of the
use of human body parts for muti. (South African Magic potion/medicine) Also
there was a recent high profile case in 2001 in London (Slide 13) where the
headless body of an African boy was found floating in the Thames.

In ancient times human sacrificial ritual was commonplace (Slide 14) and was
often used as a means of keeping the common populus under control. However
it is clear that the power of human blood sacrifice is still a force within society
today where it is used exclusively by evil magicians for their personal gain and
for the beneficiation of their corrupt clientele. I deliberately use the term Evil
Magicians rather than Satanists as there is a distinct difference between the
two which I will discuss later in the paper.

Even though mainstream religions do not practice human sacrificial rituals, the
ritualistic slaughter of animals as a food source continues, with the process often
involving a prayer of thanksgiving and at the same time allowing a release the
animals blood energy back to the creator. (Slide 15) The ritual kosher slaughter
or Shechita as performed by a highly skilled and devout Shochet is a typical but
not exclusive example.

My favoured definition of the art of Magick comes from Tony Willis in his book
Magick and the Tarot, (Slide 16) in which he defines Magick simply as being,
The art of influencing material events by essentially non-material means. [6]

Throughout history humans have sought to influence events by using
supernatural means. Even in contemporary society magic still holds a strong
influence over the thoughts and deeds of ordinary human beings, whether it be
at the simplistic level of common superstition and commercial horoscopes (Slide
17) or at the more complex level of practising ritualistic witchcraft, (Slide 18) and
indeed Masonic ritual.

Here in Africa (Slide 19) traditional witchcraft has perhaps a stronger influence
on daily life than in any other part of the world, and even where people of
African origin reside overseas these influences have emigrated with them. The
magical genre of voodoo (Slide 20) which originated in West Africa is still
incredibly influential in both the Caribbean and in New Orleans. Even in countries
where Christianity is the predominant religion, various forms of pre-Christian
ritual magic have been incorporated into the mainstream Christian rituals. This
however should not surprise us because as early Christianity spread throughout
Europe and later Latin America it overtly assimilated many pagan elements and
dates into its doctrines. (Slide 21) Further even today a priest enacting a high
mass is actually performing in magical ritual. (Slide 22) Indeed one could argue
that any religious ritual by its very nature is a form of ritual magic, otherwise
what is the point in performing it? (Slide 23)

Mainstream religions are usually quite hypocritical when it comes to dealing with
ritual. They tend to argue their own ritual is a Divine mandate whilst at the same
time portraying the ritualistic aspects of other beliefs in a negative or sinister
light. It can also be pointed out that in Genesis 32:26, Jacob wrestled with an
angel, and would not let go until he was blessed. (Slide 24) This is clearly an
early recorded example of a ritualistic magickal spirit evocation.

The vast majority of modern witches and magicians would not lower themselves
to enact the antiquated blood-curdling rituals of the Middle Ages, in much the
same way that we as Freemasons would no longer actually extract our traditional
penalties on an errant brother. (Slide 25) Noting that the Traditional Masonic
Penalties are distinctly ritualistic and complex rather than calling for a simple
execution to be carried out. This raises the question of why the ancient magical
workings and Masonic Penalties were so bloodthirsty and are the current
methods still of any relevance? Can magick be performed without resorting to
the (Slide 26) ubiquitous Eye of newt, and toe of frog, Wool of bat, and tongue
of dog, [7] and obtain the same results? Interestingly in Macbeth the famous
characters are not referred to as witches but as the weird sisters. However the
word weird did not in Shakespeares time have its loose usage as we use it
today but actually meant Destiny or Fate. [8]

I would also like to touch on the issue of so called demons (Slide 27) and their
relationship to magickal ritual. Hymenaeus Beta states the following in his
foreword of the Goetia (the Lesser Key of Solomon) which deals specifically with
these entities. He says What is a demon, our nearly meaningless English word
that derives from what the Greeks called the diamon, and the Romans the
dmon? (Aleister) Crowley frequently relied on the entomology or origin of
words to elucidate their real meaning. Plato derived the word from (knowing) but
a modern authority suggests that: [9]
the entomology more likely stems from the root to divide (destinies). Thus the
word could designate ones fate or destiny, or the spirit controlling one's fate,
ones genius, [10] as with the previously discussed weird sisters.

(Slide 28) It would be naive to imagine that magickal ritual does not evolve and
develop in parallel with the society that it operates in. Metaphysics is as much a
part of every day society as are science, philosophy and the arts, and as such
advances in tandem. Indeed many established religious traditions have been
assimilated from other sources. According to Rabbi Morrison David Bial, the
braided Chalah (Shabbat bread) (Slide 29) is a borrowing of the barches brot of
early pagan Germany. [11]


Successful magic requires a balance and harmony (Slide 30) between two
simultaneous actions, these being intent and ritual. This is a concept that all
Freemasons should immediately recognise. There is clearly a symbiotic
relationship between these two elements where the magician or Freemason uses
the Ritual as a vehicle to focus his intent. The ritual itself becomes as such a
selected collection of archetypal movements, symbols, tools and incantations
which when combined enable the magician to focus his energies in such a way
that he achieves his desired result.

It could be argued that the highly-skilled magician or Magi (Slide 31) utilises less
ritual and magical paraphernalia than does the journeymen (Slide 32) who is not
as mentally disciplined. However as we operate in the world of physicality it is
necessary to use tangible items in order to retain connectivity with the physical
dimension we inhabit. Further the potential for development in magick is as
infinite as it is for any of the arts or sciences, therefore even the most skilled of
magicians, like any good Freemasons will continue to develop his art by refining
their ritual.

Indeed what would become of Freemasonry if it were to remove all the ritualism
and symbols from its meetings? (Slide 33) If Freemasonry were to become a
social services organisation which focused solely on fund raising and philanthropy
it would not need ritual and symbols. Many such organisations do exist without
the need for ritual and elaborate workings. This reinforces the argument that the
ritual is our raison detre, with social responsibility as a secondary function.

Many books (Slide 34) have been written on the magical and mystical aspects of
our Masonic ritual explaining why we do things with the way we do. (Slide 35)
The potential for discourse on the methodology of Masonic Ritual is immense,
and suffice it to say that the perambulations alone are sufficient evidence in
themselves to prove that we do perform a magical ritual. The numerology within
our workings and the requirement for the bearing of specific parts of the body
during the degrees also clearly has a magical component.

In Exodus 3, 5, Moses (Slide 36) is instructed to put off thy shoes from off thy
feet, for the place whereon thou standest is holy ground.[12] If this were not
part of a magical ritual why is it necessary to take off the shoes? Magical ritual is
essentially about the transmutation, transfer and absorption of energies. It is
therefore desirable as such to achieve the best possible connectivity and
conductivity.

I would contend that the candidate has his left breast laid bare so that the metal
of the poniard makes direct contact with his bare skin directly over his heart.
(Slide 37) Further his knees are made bare so as to have direct contact with the
ground on which they will touch. It is argued by many Masons that the baring of
specific parts of the body is for confirming gender and that no weapons are
concealed. Whilst this may be true at one level, Masonry is pregnant with
meanings and when something is correct at one level it is often correct at a
number of other levels simultaneously.

There are many similarities between the basic working implements of a
Freemason and that of a Magician. (Slide 38) The term Implements is more
appropriate Masonically than the word tools; as the Working Tools of a
Freemason are specifically designated and defined in the ritual. Of these working
(Slide 39) implements both Masons and Magicians use wands, both use a
poniard, both use a coin/pentacle. Albert Mackey states that a cup or chalice is
part of the furniture used in the Commandery of the Knights Templar, [13]
though it does not form part of the Craft Degrees. Mackey also says of the
Deacons wand, that it is in imitation of the caduceus or rod of Mercury, who
was the messenger of the gods. [14] And also that the caduceus was the
magic wand of the (Greek) god (and equivalent) Hermes. [15]


These magickal tools further relate the elements Earth (Pentacle/Coin), Air
(Poniard), Fire (Wand) and Water (Cup), noting that these elements appear later
in the Royal Arch Degree. Successful ritual, both Magick and Masonic, requires a
harmony in all four worlds where the practitioner has simultaneous control over
his physical body, emotions, intellect and spirituality in order to perform his task
well.

To make in magical poniard (Slide 40) as prescribed in the Key of Solomon the
following is described. The Knife with the white hilt should be made in the day
and hour of Mercury, when Mars is in the sign of the Ram or of the Scorpion. It
should be dipped in the blood of a gosling and in the juice of the pimpernel, the
Moon being at her full or increasing in light. [16] I would certainly not advocate
that we go to those lengths, but do we actually treat the poniard with the
respect it deserves? Often the weapon of choice in many Lodges is either blunt
or broken and I have even seen a pathetic bent letter-opener used. Why do we
insult both our Craft and our Candidate in such a way? The Shochet (Kosher
Butcher) (Slide 41) takes immense care in the preparation of his blade because it
is a deeply significant and Holy act that he performs. The Masonic Inner Guard
should be equally as dedicated in his task which is also deeply solemn and
symbolic.

Modern magical ritual can be simple and as pointed out by Tony Willis some of
The old grimoires advise the Probationer, make for thyself a tripod of solid gold
[17] (Slide 42) which as he notes was clearly possible for the wealthy aristocracy
of antiquity, but is not necessary or appropriate anymore. If gold is actually
needed then it is only in small quantities, in much the same way as Masonic
jewels are now usually gold plated.

Even mundane science acknowledges (Slide 43) that various woods, metals,
liquids, fabrics and crystals all have differing properties in relation to magnetism,
conductivity, insulation etc. Naked flesh is as susceptible to metaphysical forces
as it is to the energies of heat, light and sound, hence the Masonic need on
occasions to bear specific body parts. Further it is generally accepted that an
item of intimate jewellery will acquire unique qualities from its owner, which
imbues it with a value far in excess of its intrinsic value.

In his book The Shadow of Solomon, Laurence Gardener points out that Sir Isaac
Newton (Slide 44) was so entrenched in the research of ancient hermetic
writings that, in a Royal Society lecture by Lord Keynes in 1942, he was referred
to as the last of the magicians; the last of the Babylonians and Sumerians. [18]
The Companions of the Holy Royal Arch should take particular note of this
statement. Gardener points out in his book that both Newton and Boyle were
consumed by research into the ancient secrets of Alchemy, Astrology and
Solomonic Geometry and much of their writings reflect this. Newton was clearly a
sorcerer and not so much a modern scientist.

Contrary to the perceptions generated over the years in numerous (Slide 45)
pulp fiction books of wild and wonderful magical tales; magical rituals are often
neither complex nor convoluted. Nor are they sinister or devious. (Slide 46)
Indeed some of the best magical spells and rituals are very simple and on the
surface appear not at all mystical. (Slide 47)

I would now like also to touch on the much hyped subject of the Satanism, I
believe Satanists they can generally be divided into three main categories. (Slide
48)

Category 1 The Rebels. They want to rebel against their parents, society,
teachers etc and as such, they latch on to Satanism because it is a rebellious
activity against normal society. However, they consistently need someone else
to lead them. A typical example to illustrate this would be the profile of the early
members of Anton LaVeys infamous Church of Satan.

Category 2 The anti-Christians. Every other statement they utter and act they
commit could be construed as blasphemy by Christians. You never hear them
ranting about say Hindus or Moslems with the same vehemence they do
Christians. It's not so much about them worshipping Satan as it is just being
anti-Christian, and in particular, anti the conservative Southern Baptist variant of
Christianity, which in turn seems obsessed with finding Satans influence
everywhere. Bizarrely these Category 2 Satanists and the Fundamentalist
Christians seem to desperately need each other in order to justify their own
existence.

Category 3 The true Believers. They are actually quite rare, but they do exist.
They truly worship Satan and the associated dmons and are convinced that he
is the strongest creative force in the universe. It is debatable as to whether true
Satanists actually practice evil when compared to, say, the overtly evil sangoma
who is not in fact a Satanist. There are Satanists who genuinely believe that God
has trapped our souls in the physical world for his own ends, and that Satan is a
liberating freedom fighter opposing his evil empire.

One of the best examples to demonstrate the simple and benevolent aspects of
ritual Magick is the spell based around the Tarot Card, The Page of Wands. (Slide
49) This spell is used to summon help when you are troubled by a problem that
is worrying you and cluttering your mind, and as such you need someone to
share the burden. All you have to do is buy, or pick a bunch of yellow flowers on
the day of the Moons First Quarter, and then go to a cupboard or bookshelf in
your house and spend 10 minutes tidying it up and at the same time throwing
out the things you dont want. Then place the flowers in a vase near the
cupboard or on the shelf along with the Tarot card The Page of wands. This spell
will attract the person or specialist who will help solve the problems. This spell
will not take the problem out of your hands as the problem is still yours. It will
however initialise the advice and direction that you need to make the difference.

To the modernist mind this may seem irrational or simply a psychological mind
trick. However let us not forget that the most important aspect to become a
Freemason is that he believes in a Supreme Being, which is also considered
irrational in the modernist paradigm.

There are many other simple and effective spells (Slide 50) that involve Tarot
Cards, inexpensive crystals, flowers and candles which can be utilised to bring
positive changes to your life.

In conclusion I believe it is clear that our Masonic ritual is also a Magickal ritual,
both of which being valuable assets that enable us to achieve our Earthly life
goals and benefit others.

Colin Browne
Lodge Zion 891 SC
King Solomon Chapter of Research 334 SC
2006

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[1] R. Hewitt-Brown. Stella Theology & Masonic Astronomy. San Diego :The Book
Tree, 2002.
[2] Crowley, Aleister. The Goetia The Initiated Interpretation of Ceremonial
magic. Samuel Weiser: Maine 1995. p 17

[3] Flavius Josephus Jewish Antiquities, viii, 43-46 The Loeb Classical Library,
Heinemann: London, 1977, p 595.
[4] Ibid
[5] M.M. Pickthall, The meaning of the glorious Quran, Adam: New Deli 2002.
p308
[6] A. Willis. Magick and the Tarot, Wellingborough UK: Aquarian Press,1988,
p10
[7] Shakespeare W. Macbeth Oxford University Press: Oxford, 1990, act IV Scene
I p 168
[8] Ibid. p3
[9] The Foreword, The Goetia, Samuel Wieser :York Bearch Maine, 1995. p xx
[10] Crowley, Confessions,p 639
[11] M.D. Bial Liberal Judaism at Home, Union of American Hebrew
Congregations: Summit NJ, 1971. p 6.
[12] The Holy Bible Exodus 3:5 Collins :London, 1957.
[13] A. G. Mackey, Encyclopedia of Freemasonry, Chicago: The Masonic History
Co, 1929, P190
[14] Ibid p 863
[15] Ibid p 170.
[16] S.L.M. Mathers, Clavicula Solomonis, York Beach Maine: Samuel Weiser,
1974.p 96
[17] A. Willis. Magick and the Tarot, ibid p 104
[18] L. Gardener, The Shadow of Solomon, London: Harper Element, 2005, p25.