Concerning the Ekstasis of Ritual Epiphany

The experienced essence of gnostic ekstasis for the Magos does not require erratic possession and the delusion of power. The mageia of the Kosmos, when in alignment with the Daimon, will most likely bring forth a revelation through epiphany. However, the dance of this epiphany shall and will dance as the Magos desires through his ritual gestures. All is a pilgrimage from ekstasis to enstasis and from enstasis to ekstasis.

Extracted from The Papyroi of Iakkhos

The Telete of Arktos

Face the setting of Helios and recite, ΘΗΝΩΡ, O Helios, ΣΑΝΘΗΝΩΡ, I beseech you, lord, may the place and lord of Arktos devote themselves to me.

Face the North and recite, I call upon you, the greatest power in heaven, appointed by the lord god to turn with a strong hand the holy pole, ΝΙΚΑΡΟΠΛΗΞ. Listen to me, hear the holy prayer, you who hold together the universe and bring to life the whole world, ΘΩΖΟΠΙΘΗ ΕΥΧΑΝΔΑΜΑ ΩΧΡΙΕΝΘΗΡ ΟΜΝΥΩΔΕΣ ΧΗΜΙΟΧΥΝΓΗΣ ΙΕΩΥ, ΘΕΡΜΟΥΘΕΡ ΨΙΦΙΡΙΧ ΦΡΟΣΑΛΙ ΚΑΝΘΙΜΕΩ ΖΑΝΖΕΜΙΑ ΩΠΕΡ ΠΕΡΟΜΕΝΗΣ ΡΩΘΙΕΥ ΗΝΙΝΔΕΥ ΚΟΡΚΟΥΝΘΟ ΕΥΜΕΝ ΜΕΝΙ ΚΗΔΕΥΑ ΚΗΠΣΗΟΙ. ΘΩΖΟΠΙΘΗ, Arktos, ruling heaven, reigning over the pole of the stars, highest, beautiful-shining, incorruptible element, composite of the all, all-illuminating, bond of the universe ΑΕΗΙΟΥΩ, you who stand on the pole, you whom the lord god appointed to turn the holy pole with a strong hand, ΘΩΖΟΠΙΘΗ. Arktos, Arktos, you who rule the heaven, the stars, and the whole world. You who make the axis turn and control the whole cosmic system by force and compulsion, holy mover of the cosmos. I appeal to you, imploring and supplicating that you may do…, because I have called upon you with your holy names at which your deity rejoices, names which you are not able to ignore.

Extracted from The Papyroi of Iakkhos

Concerning the Essence of Time and Space for Ritual Praxis

Time and space is the Α and the Ω for all invocatory gestures. It serves as entity of protection for the Magos, for when the Magos invokes ekstasis there is no advantage in being unable to depart from this highly potent liminal state of ekstasis when the telete has ended. Every act of mageia is a unique moment in time and space, clearly defined from beginning to end and the release of the energeia of mageia requires its own time and space to be condensed in order to manifest the desired effect. 

Extracted from The Papyroi of Iakkhos

The Invocation and Adoration of Thoth

Thoth, son of Re, Moon, of beautiful rising, lord of appearing, light of the gods, hail to you, moon, Thoth, bull in Khmun, dweller in Hesret, who makes way for the gods! O Thoth, you I adore, you I invoke! Who knows the secrets, who records their expression, who distinguishes one speech from another, who is judge of everyone! O Thoth, you I adore, you I invoke! Keen-faced in the ship-of-millions, courier of mankind, who knows a man by his utterance, who makes the deed rise against the doer! O Thoth, you I adore, you I invoke! Who contents Re, advises the sole lord, lets him know whatever happens; at dawn he summons in heaven, and forgets not yesterday’s report! O Thoth, you I adore, you I invoke! Who makes safe the bark of night, makes tranquil the bark of day, with arms outstretched in the bow of the ship. O Thoth, you I adore, you I invoke! Pure-faced when he takes the stern-rope, as the day-bark rejoices in the night-bark’s joy, at the feast of crossing the sky. O Thoth, you I adore, you I invoke! Who fells the fiend, the Ennead in the bark of night worship you lord Thoth, they say to you, Hail, son of Re, praised of Re, whom the gods applaud! O Thoth, you I adore, you I invoke! They repeat what your ka wishes, as you make way for the place of the bark, as you act against that   fiend: you cut off his head, you break his ba, you cast his corpse in the fire, you are the god who slaughters him! O Thoth, you I adore, you I invoke! Nothing is done without your knowing, great one, son of a great one, who came from her limbs, champion of Harakhti, wise friend in On, who makes the place of gods, who knows the secrets, expounds their words! O Thoth, you I adore, you I invoke! I give praise to you, Thoth, straight plummet in the scales, who repulses evil, who accepts him who learns not on crime! O Thoth, you I adore, you I invoke! The vizier who settles cases, who changes turmoil to peace; the scribe of the mat who keeps the book, who punishes crime, who accepts the submissive! O Thoth, you I adore, you I invoke! Wise among the ennead, who relates what was forgotten. O Thoth, you I adore, you I invoke! Counsellor to him who errs, who remembers the fleeting moment, who reports the hour of night, whose words endure forever, who enter dat, knows those in it and records them in the list! O Thoth, you I adore, you I invoke! Thoth, son of Re, Moon, you who distinguished the tongue of every foreign land, you who recalls all that has been forgotten, you who balances the scales, scribe of the gods, lord of the books, counter of the stars, lord of magic! Hail to you Ibis-headed one, who knows all secrets, great is your word! O Thoth, you I adore, you I invoke! A royal offering to you, Thoth, lord of writing, lord of Khmun, who determines maat, who embarks Re in the bark of night. May you hear your suppliant’s mystic praise.

Extracted from The Papyroi of Iakkhos

The Spell of Blood Red Selene

During the eclipse of blood red Selene sacrifice myrrh and recite, And I, breathing magic spells, potent at the nightly altars, whose chants and conjurations not even cymbals can silence, I who inhabit the sleepy lands below and starry Heavens above, barefoot, my robe unfastened, go forth on my roaming way in the deep stillness of the midnight hour to draw down the blood red visage of Selene. I call upon you, mistress of the entire world, ruler of the entire cosmic system, greatly powerful goddess, gracious daimon, lady of night, who travel through the air, ΦΕΡΟΦΟΡΗ ΑΝΑΘΡΑ ΟΥΘΡΑ. Heed your sacred symbols and give a whirring sound, and give a sacred daimon who serves this very night, in this very hour, ΠΡΟΚΥΝΗ ΒΑΥΒΩ ΦΟΒΕΙΟΥΣ ΜΗΕ, and order the daimon. Mistress, heed my call and send forth your daimon from among those who assist you, one who is leader of night, because I adjure you by your great names, because of which no aerial or infernal daimon can ignore you, ΜΕΣΟΥΡΦΑΒΑΒΟΡ ΒΡΑΛ ΙΗΩ ΙΣΙ Η. Come to me just as I have summoned you, ΟΡΘΩ ΒΑΥΒΩ ΝΟΗΡΕ ΚΟΔΗΡΕ ΣΟΙΡΕ ΣΟΙΡΕ ΕΡΕΣΧΙΓΑΛ ΣΑΝΚΙΣΤΗ ΔΩΔΕΚΑΚΙΣΤΗ ΑΚΡΟΥΡΟΒΟΡΕ ΚΟΔΗΡΕ ΣΑΜΠΣΕΙ; hear my words and send forth your daimon who is appointed over the 1^st hour, ΜΕΝΕΒΑΙΝ; and the one over the 2^nd hour, ΝΕΒΟΥΝ; and the one over the 3^rd hour, ΛΗΜΝΕΙ; and the one over the 4^th hour, ΜΟΡΜΟΘ; and the one over the 5^th hour, ΝΟΥΦΙΗΡ; and the one over the 6^th hour, ΧΟΡΒΟΡΒΑΘ; and the one over the 7^th hour, ΟΡΒΕΗΘ; and the one over the 8^th hour, ΠΑΝΜΩΘ; and the one over the 9^th hour, ΘΥΜΕΝΦΡΙ; and the one over the 10^th hour, ΣΑΡΝΟΧΟΙΒΑΛ; and the one over the 11^th hour, ΒΑΘΙΑΒΗΛ; and the one over the 12^th hour, ΑΡΒΡΑΘΙΑΒΡΙ, so that you may do this for me.

Extracted from The Papyroi of Iakkhos

Concerning the Consecration of the Esoptron of Horasis of Selene

 The Magoi are to chant ΑΚΤΙΩΦΗΣ until the Thea of Selene begins to manifest from the burning smoke of the Tripous set behind the Maga, their magical Nous becoming one with the holy smoke corresponding to Selene. When the Thea has manifested the Maga in particular is to passionately identify herself with the Thea, seeing and feeling her. She is to beckon the Thea to assume and encompass Her form and become integrated into one. Her movements, thoughts and breathing are to reflect that of the Thea until she comes to the point of experiencing the kosmos as divinity. Upon this moment the Magos is to approach her whispering, from Selene, a peacemaking consonancy, fecundity, the power of generating and growing greater, of increasing and decreasing; a moderate temperance and faith, which being conversant in manifest and occult things, yields direction to all, also motion to the tilling of the Gaia, for the manner of life, and giving growth to itself and others. The Maga is to declare her divinity. She is to rise and take the Esoptron of Horasis in her hands, coat it with the Thysia of the Magoi and bathe it in the radiant light of Selene before setting it upon the Bomos of Selene. 

Extracted from The Papyroi of Iakkhos

The Naos of Iakkhos Reborn and Transformed

As Above and so Below, the Naos of Iakkhos serves as the primordial cry of the Magos embodying and expressing the Dionysian energeia soaring through the hiera of the kosmos and manifesting in the apokrypha mysteria of the Occult Tradition embracing mageia, mystikismos, theourgia, and thaumatourgia.

Concerning the Mysteria of Calling forth the Magical Kosmos

Dwelling within the darkness that prevails before succumbing to Eos the Magos shall awaken his flaming Daimon, the Theos within and the Primordial Waters beneath. With the coming of Eos he shall abandon the embrace of Astraios and wander forth into the Wilderness where he shall call upon the Seven Holy Deathless Lords of the Kosmos, each on their own and tear asunder the Veil of Imperfection conjuring forth the crystalline vision of infinity and banishing all evil with his Unicursal Hexagram and the name of the Theos who possesses righteousness. And there he shall call upon the Revelations of the Hiera with the collective Seven Holy Deathless Lords of the Kosmos in harmony with the rising scale of the euphonious Mysterion of the Heptagram and invoking all power with his Unicursal Hexagram and the name of God who is King of the heavenly Theoi. 

Extracted from the Papyroi of Iakkhos

The Coffin of Khnum Nakht

Your mother Nut has spread herself over you in her name of Veil of Heaven. She makes you exist as a Theos,  without enemies, in your name of the Great Theos, Lord of the Sky. Welcome, welcome, your mother, Nut, as she exists. 


Extracted from The Papyroi of Iakkhos

The Orphic Hymn to Helios

Hear golden titan, whose eternal eye with broad survey, illumines all the sky. Self-born, unwearied in diffusing light, and to all eyes the mirror of delight. Lord of the seasons, with thy fiery car and leaping coursers, beaming light from far. With thy right hand the source of morning light, and with thy left the father of the night. Agile and vig'rous, venerable Sun, fiery and bright around the heav'ns you run. Foe to the wicked, but the good man's guide, o'er all his steps propitious you preside. With various founding, golden lyre, 'tis mine to fill the world with harmony divine. Father of ages, guide of prosp'rous deeds, the world's commander, borne by lucid steeds, immortal Zeus, all-searching, bearing light, source of existence, pure and fiery bright bearer of fruit, almighty lord of years, agile and warm, whom ev'ry pow'r reveres. Great eye of nature and the starry skies, doom'd with immortal flames to set and rise dispensing justice, lover of the stream, the world's great despot, and o'er all supreme. Faithful defender, and the eye of right, of steeds the ruler, and of life the light. With founding whip four fiery steeds you guide, when in the car of day you glorious ride. Propitious on these mystic labours shine, and bless thy suppliants with a life divine.


Extracted from The Orphic Hymns

The Orphic Hymn to Selene

 

Hear, goddess queen, diffusing silver light, bull-horn'd and wand'ring thro' the gloom of night. With stars surrounded, and with circuit wide night's torch extending, thro' the heav'ns you ride. Female and male with borrow'd rays you shine, and now full-orb'd, now tending to decline. Mother of ages, fruit-producing Moon, whose amber orb makes night's reflected noon. Lover of horses, splendid, queen of night, all-seeing pow'r bedeck'd with starry light. Lover of vigilance, the foe of strife, in peace rejoicing, and a prudent life. Fair lamp of night, its ornament and friend, who giv'st to nature's works their destin'd end. Queen of the stars, all-wife Artemis hail! Deck'd with a graceful robe and shining veil. Come, blessed goddess, prudent, starry, bright, come moony-lamp with chaste and splendid light, shine on these sacred rites with prosp'rous rays, and pleas'd accept thy suppliant's mystic praise.

 

 

Extracted from The Orphic Hymns

To Call upon Hermes

 
Sacrifice cassia bark and recite, I invoke you celestial messenger of the Theoi who courses through the air with golden winged feet, you who collect the sustenance of immortals and mortals alike, O many-named one, of various skill, who knows things hidden beyond the heavens and beneath the earth, founder of the words of speech, pleader of Dike, the Moirai’s fatal thread and dream divine you are, who brings full mental powers by your own gracious form and mind. ΟΣΕΡΓΑΡΙΑΧ ΝΟΜΑΦΙ!


Extracted from The Papyroi of Iakkhos

To Invoke Bakkhos

Recite whilst sacrificing Dionysian aromas,

You I call, loud-sounding and divine, fanatic god, a two-fold shape is yours. Ο ΒΑΚΧΟΣ, I adore you and you I invoke! Your various names and attributes I sing, O first-born, thrice begotten, bacchic king. Ο ΒΑΚΧΟΣ, I adore you and you I invoke! Rural, ineffable, two-formed, obscure, two-horned, with ivy crowned, euion, pure. Ο ΒΑΚΧΟΣ, I adore you and you I invoke! Bull-faced, and martial, bearer of the vine, endued with counsel prudent and divine. Ο ΒΑΚΧΟΣ, I adore you and you I invoke! Triennial, whom the leaves of vines adorn, of Zeus and Semele occultly born. Ο ΒΑΚΧΟΣ, I adore you and you I invoke! Immortal daimon, hear my suppliant voice, give me in blameless plenty to rejoice. Ο ΒΑΚΧΟΣ, I adore you and you I invoke! And listen gracious to my mystic prayer, surrounded with thy choir of nurses fair. Ο ΒΑΚΧΟΣ, I adore you and you I invoke!

Holding up high the incense brazier face the east, look up to the heavens and chant ΕΥΟΙ Ο ΙΟ ΒΑΚΧΟΣ. Look to the earth and chant ΕΥΟΙ Ο ΙΟ ΒΑΚΧΟΣ. Look within yourself and chant ΕΥΟΙ Ο ΙΟ ΒΑΚΧΟΣ. Turn clockwise to the south and chant ΕΥΟΙ Ο ΙΟ ΒΑΚΧΟΣ. Turn clockwise to the north and chant ΕΥΟΙ Ο ΙΟ ΒΑΚΧΟΣ. Turn anti-clockwise to the west and chant ΕΥΟΙ Ο ΙΟ ΒΑΚΧΟΣ. Turn anti-clockwise to the east and chant ΕΥΟΙ Ο ΙΟ ΒΑΚΧΟΣ.

Thus spoke Iamblikhos concerning Gods and Daimons

Iamblikhos refers to two classes of spiritual beings as gods and daimons. The invisible gods were the spiritual beings that inhabited the realms of heaven, whereas the visible gods were the stars and planets, and the gods residing in temple statues. Iamblikhos identified these gods as being restricted to general principles governing the occult mechanisms of the macrocosm and microcosm. For things governing more particular earthly affairs, the individual would seek out the assistance of a daimon. As Iamblikhos states in his sometimes intricate philosophical language,

For both the visible and the invisible gods, indeed comprehend in themselves the whole government of whatever is contained in all heaven and the world, and in the total invisible powers in the universe. But those powers that are allocated a daemonical prefecture, distributing certain divisible portions of the world, govern these, and have themselves a partible form of essence power. They are, likewise, in a certain respect, connascent with, and inseparable from, the subjects of their government... In short, that which is divine is of a ruling nature, and presides over the different orders of beings; but that which is daemonical is of a ministrant nature, and receives whatever the gods may announce, promptly employing manual operation, as it were, in things which the gods intellectually perceive, wish, and command. The gods, therefore, are liberated from the powers which verge to generation; but daimons are not entirely purified from these.

Iamblikhos,  On the Egyptian Mysteries

Thus Revealed the Fallen Egregoroi

Through this rebellious act committed by the Egregoroi, the daughters of Man were led astray. But great teachers they were revealing to men the knowledge of clouds, the signs of the earth, and the passage of celestial bodies. Azazel taught the delights of carnal pleasure; Shemyaza enchantments and root-cuttings; Penemue the bitter and the sweet; and Kadseja the wicked smiting of spirits and demons. And to the mortal beautiful maiden Ishtahar was revealed the Explicit Name of God.

Chapter XV from the Book of Enoch

1. And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous man and scribe of righteousness: approach hither and hear my voice. 2. And go, say to the Watchers of heaven, who have sent thee to intercede for them: "You should intercede" for men, and not men for you: 3. Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children of earth, and begotten giants (as your) sons? 4. And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die and perish. 5. Therefore have I given them wives also that they might impregnate them, and beget children by them, that thus nothing might be wanting to them on earth. 6. But you were formerly spiritual, living the eternal life, and immortal for all generations of the world. 7. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 8. And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. 9. Evil spirits have proceeded from their bodies; because they are born from men, and from the holy Watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called. 10. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. 11. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them.