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2In the Northreach, a secluded grove, shaped like a cavern becomes the
3focus of attention in the early spring as it has for hundreds of years.
4At dawn a shaft of light pierces the canopy overhead and the place is
5filled with light. In neighboring Darkenwood, there exist a circle of
6stones, aligned to events long passed, in a pattern none can identify.
7
8In a monastery, a monk master, after chanting and fasting, prepare to
9begin the construction of a large fantastic painting of many colours.
10They clean the platform and then thrust four daggers into the points at
11the four corners. The center is marked and the rite begins. While a
12world away, a witch doctor places a sick child in the center of a hut
13before beginning the prayer rite.
14
15Acolytes form a triangle of the Thrice Great upon the polished floor of
16a temple with chalk. Awen Sylvans make a circle of candles, devotees of
17the Ocean watch the ripple of concentric circles fade upon a pond.
18Shamanic priest scatter ashes on the pounded earth floor in a sacred
19design and I, preparing to write, clean off my desk, order my things and
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24arrange all I need "just so".
25
26We create ritual spaces constantly during the many simple and complex
27rituals of our daily lives. Sacred spaces are new universes, new
28dimensions free from the entanglement and psychic debris of mundane
29reality. After banishing and purification, a new territory needs to be
30made, marked, accepted, or reclaimed. To create change, to alter your
31reality, it must be a place that is somehow "beyond" all you wish to
32affect. All rituals call for a sacred place, a "place between the
33worlds" where the spiritual and physical can meet. Whether a place is
34made objectively holy or not is irrelevant. It must simply be a place
35where the spirit/mind can be removed from all that may interfere with
36whatever the ritual wishes to accomplish. This is one reason performers
37have separate rehearsal areas and scientists separate laboratories.
38
39A sacred space may be found, may already exist, or may be created. To
40more easily understand the kinds of sacred spaces that are created and
41used for rituals throughout the world, from the past to the present, we
42will systematically examine them under the general shapes that they
43form: the circle or sphere, the triangle or pyramid, the square or cube,
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48and finally, the unspecified "other".
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51CIRCLES/SPHERES:
52
53The circle or sphere seems to be the most common form of ritual space,
54probably for a variety of reasons, including psychological, spiritual,
55and physical. The body, the physical organism, contains many forms that
56are generally round in form, the most significant maybe being the brain.
57The eye, a symbol that is all important in multiple religious systems,
58contains the round inner mystery of the pupil.
59
60"The self is a circle whose center is nowhere and whose circumference is
61everywhere"
62                                  - Sharbrena, Cleric of Darkness
63
64Many birds, in mating dance, circle each other as the as the moon seems
65to circle the earth. As we turn, viewing the world around us, it seems
66as if we are the center of a circle or sphere. The stars form a dome
67above us, but it is only half a sphere. The lower half is the below.
68Somehow the cycles circle around us, the spider spins a circular web
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73that find echo in a woman giving birth forming the circle of life from
74whence we come.
75
76Ancient mages always conducted rites in sacred circles because the
77circle was the symbol of the heavens as the square was the symbol of
78earth. Often temples have been laid out as a circle with a circular
79center, surrounded by a square wall. Thus one passes from earth into the
80heavenly realm in order to contact the Divine.
81
82Cairne stones are scattered throughout Sapience. At the very least these
83circles were observatories, ritualistic meeting places, and markers of
84great force. Tomancula has huts in the same design. Even, Kabballistic
85circles are an indication of the virtue of being a gateway between the
86worlds.
87
88Various religions constantly allude to the fact that the circle is the
89symbol of the integrated self. The idea of a whole or complete
90understanding of self and the world is often symbolized as a circle - a
91free-flowing one-motion or singular movement. In many cultures,
92cryptograms of the unconscious/conscious symbolizes the internal and
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97external manifestation of this idea. Followers of any Divine invoke the
98power or essence of their Divine under this concept. Circles generally
99are placed on the ground, unless only the consciousness is to be placed
100in the center for instance in trance meditations, then they are often
101placed on a wall in a forced focused fashion. One notable exception is
102the ritualistic practices of Lady Eris' followers where circles which
103are created out of colored sands and, in effect, mimic creation of the
104Multiverse and its eventual dissolution.
105
106In Darkenwood there are other types of ceremonial circles besides the
107more obvious cairne stones mentioned. The magical circles that are
108almost always formed naturally within a grove reflect the importance
109that circles held to the Druids. Historically, several circles were
110retained as shrines, many times surrounding a sacred tree. This
111connection with sacred trees was widespread. The Awen would worship in
112sacred circles of trees, espectially ash or oak, as did The Tribe
113Anachaine,The Coven, Strifers, Erisians and other diverse people. Sacred
114wells, almost everywhere from Tasur'ke to Cyrene, are reached via a
115circular opening. Perfectly round lakes are constantly venerated as are
116vaces and other natural cavern like areas. Indeed, the circles seems to
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121be a universally sacred symbol, even the early shrines were often built
122in circular form across the lands. These of course were often based on
123sacred temples, which always had some sort of meditative circular garden
124or grove within.
125
126Having taken a brief but wide-ranging glimpse at ritual circles, how can
127we incorporate these ideas into our own rituals?
128
129An excellent beginning step is to meditate on your desire with parchment
130and quill in hand and draw or list any symbols that come to mind. After
131several tries the process will become easier and will result in symbols
132that encode the rite you will perform. The whole experience can create
133all kinds of synergistic effects, leading to a reevaluation of the rite
134you were going to create or, in some cases, maybe become the entire rite
135itself! These can then be placed over the sacred space, altar, or in a
136special room. With a focused inner mind, one can birth one's desire or
137remove negative problems. Then they can be given to others, buried,
138burnt, floated away on rivers, or etched and kept forever. It is quite
139effective to simply gaze into the center of these creaed circles,
140attaining a meditative state and communion with the inner forces that
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145you wish to use or be filled by. Traditionally, for initiation of a rite
146and, if not physically entered, are mentally entered and the intent is
147then encountered in the center. Always the lessons of banishing will, of
148course, reflect the focus of the rite, entirely.
149
150In some ways the found circle is even more powerful than the created
151one, in that a special place may be imbued with a charge and may retain
152it for a long period of time. Exploring the woods or forests will almost
153always turn up a clearing or magic circle for one's use. Small islands,
154whether in the ocean or in the middle of a river, can be powerful and
155focused circles. Then there are caves, natural stone circles, and so on.
156Of course, ancient circle that were used in times past can be very
157effective, as longas their energy in not contrary to the purpose of your
158rite. A period of meditation is probably in order before another's
159circle is used.
160
161In effect, a circle is simply a natural extension of the circular-shaped
162field of energy that a body (or group of bodies) creates. Many have said
163that the term "magic circle" is a misnomer in that it is, in actuality,
164a sphere. The drawn, displayed, indicated, or imaginary circles that one
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169places on the ground is, in fact, only the place where the sphere of
170power intersects the floor. This is an interesting idea and it seems
171most effective to visualize as so. Though the circle one creates for a
172given purpose need not be so complex, physically or mentally, it is
173still an excellent conxept to consider.
174
175There are many ways that people of power, all across the world, create
176circles for ritual activities. Mental projection (visualising a circle
177of colour, fire, water, light, ect.) may be the most common technique.
178Mentally placing a point of light or an imaginary sacred symbol in front
179of one and then tracing the circle, usually clockwise, forms another
180common mental method of casting a circle. Physically, many substances
181and tools may be used, again, depending on the purpose of the rite and
182the process involved. Tracing the circle in the earth with a staff,
183wand, knife, sword, or any number of other tools is maybe the most
184common physical method. Tracing a circle with seeds, stones, water,
185fire, incense, chalk, cloth, cord, flags, banners, perfume, salt, herbs,
186liquor, and even blood are all time-honoured and often practiced methods
187of casting a magic circle. Often the casting is also par of the offering
188to the powers involved with the rite.
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194Circling through a home to brush or scatter a sacred substance- these
195all cast the protective circle about yoru center of life and your loved
196ones, if you will to do so. On a more mundane level, all hedges and
197moats do this as well. It can be this simple: mentally spiral into the
198blue sky of the inner mind as a hawk rising upon a thermal current of
199magical will. With an eye open to the many cycles and circles around
200you, multiple ideas will be gathered into your ever-expanding web of
201creative ritual possibilites.
202
203The circle is the symbol of wholeness, it is also the zero, the
204representation of nothing. The circle can be an open mouth, a portal, a
205silver sphere that reflects all negativity. It can be easily conjured at
206any time and place. Practice and note what works well for which personal
207situation.
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210TRIANGLES/PYRAMIDS:
211
212Just as the circle with the point in the center can be said to be a
213symbol of wholeness, so too can the triangle be said to be a symbol of
214the will. The sacred space as a triangle is equally as old as the
215circle, yet has a much different nature. In ritualism, the triangle is
216seen as a divine symbol of power. The downward pointed triangle,
217representing the feminine will, versus the upward triangle which is the
218masculine.
219
220The triangle and its extension into space, the pyramid, forms the most
221stable form. It will take the most weight before collapsing and can be
222turned around in any manner and it will behave the same.
223
224The magic triangle, consciously and unconsciously, invokes the triple
225aspect of reality. This may manifest to you as: the Thrice Holy
226embodiments of the Mother, Maiden, and the Crone or the philosophical
227triad of thesis, antithesis, synthesis. The alchemical triplicity of
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230tell Jasaadi //holy crap this is long! Haven't even read it yet but good work just on effort alone
231You tell Jasaadi, "//holy crap this is long! Haven't even read it yet but good work just on effort 
232alone."
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236sulphur, salt, and mercury or the threefold existence of Mind, Body, and
237Spirit - and on and on. It is actually an excellent exercise before
238beginning work in the sacred triangle to list all the three-fold
239groupings you can think of, from "male, female, child" onward. When
240creating the sacred triangle, the most highly charged of these can be
241written, drawn, or placed symbolically on each of the three sides or
242points. In that all things, events, and ideas can be said to result from
243the union of two things to create the third. This is an extremely basic
244and powerful ritual key.
245
246The triangle, also, the first form that comes to a point, three to be
247exact. This gives it, in many cases, the feeling of an active or
248aggressive form or sacred space. Piercing, penetrating, pulling, warding
249- these are all powers attributed to this form. When a person is seated
250in meditation, he/she forms a triangle. A sacred burning fire is often
251symbolized by an upright triangle.
252
253The sacred triangle can be formed for your own rites much in the same
254manner as a circle, with any variety of substance.
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260What makes this sacred shape different, aside from the various symbolic
261meanings already mentioned, are the three sides and the three points
262that can be used ritualistically. Ritualists throughout history have
263inscribed the triangle by placing words of power or symbols on the three
264sides. Often lamps, plants, or other symbols/sacrifices would be placed
265on a corner. It is interesting to note that these triangles were often
266used to conjure and contain spirits of various sorts.
267
268Combining sacred space forms is not uncommon around the world. Sometimes
269entire shrines or temples may be triangular and the corresponding form,
270the circle formed in the walls. This can be used effectively.
271
272Any form of triplicity can be represented within the sacred triangle,
273effectively becoming the magical arena. It can be used to
274invoke/evoke/resolve and center any three-fold energy you desire - of
275course that depends on whether you have placed yourself outside or
276inside the circle. This also would depend on the kind of ritual reality
277you were constructing. No form more sharply focuses energy into a thing
278or pulls forth energy from something. This is even more true when you
279extend the form into four dimensions and create the rectangular or
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284triangular-based pyramid.
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287(Page 5)
288SQUARES/RECTANGLES:
289
290As the triangle points and focuses energy, so the square or rectangle
291stabilizes the energy of a ritual, be it the ritual of keeping the sun
292alive as with the ancient Mithrans, or be it the ritual of protecting
293and nurturing the inhabitants of houses in the world, be they for people
294or spirits. The square or the extended form of the square, the cube,
295having symbolized stability, Earth, and the general force of solidity in
296many cultures across Sapience.
297
298The magical square was and still is the prime symbol of all that is
299earthly and terrestrial. This extends, in different forms, all over
300Sapience. Tombstones tend to be square or rectangular in form. Altars,
301almost universally, are cubes or rectangles. These, being the focus of
302magical energy, whether in a Divine temple or at a shrine, epitomize the
303table where the Divine forces feed, or at least meet, with the
304worshipers or followers.
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310Many Chairs are the same, which is even more significant if we examine
311thrones, the seats of divine power. Though the reign of sacred Kings or
312Queens is basically over, the mystic symbol of the throne still conveys
313the concepts of great power, awe, and political stability, be it the
314"throne of Gods" in the Chapel of All Gods or the "Throne of the Jaguar"
315in Oakstone or the "Overseer?s Throne" in Secular times. In many places,
316the seat or throne of leaders and Gods whom have fallen continue to be
317venerated with food, incense, and prayers offered. It is widely
318believed, ancient thrones were themselves power spots.
319
320In later times, the square became one of the most important sacred
321symbols. Temples, houses, and other buildings began to adopt this form.
322The transformed hierarchical square form, extended upward, slowly
323shrinking as it rose until it came to a point in heaven, became one of
324the holy forms in all places of the world: the pyramid. The earth
325supports the heavens.
326
327In the circle, we aspire to the wholeness of the divine, in the square
328we earth the divine in the here-and-now of the real world, or so it
329seems. Let us not forget that the square is often within the circles or
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334the circle is within the square. In the alchemists, magicians, shamans,
335artists, and other mystics have explained the mystery of the holy of
336holies in terms of 'the circle squared", the square seems to be much
337more spiritual than we normally think it is.
338
339A person who is well insulated into societal norms and comfortable
340materially is a square. To be square with someone is to be honest and
341straightforward. To square things away is to finalize, complete, settle,
342or "earth" something. The masters of ritual eclecticism around the
343world, use the symbol of the square to epitomize the geometry of a
344Divine created and organized universe.
345
346Recently, many have begun to think of the square or rectangle as a
347restrictive or patriarchal symbol, maybe not a ritual form that is still
348needed in our open universe. But why limit ourselves? Though there are
349problems involved with excessively focusing on any one current, symbol,
350deity, or archetype, this doesn't make it totally useless or negative.
351The square as a ritual boundary for a sacred space communicates all the
352positive ideas of stability, earthing power, material solidity, and
353geometric symmetry. These have been useful to magic makers in the past
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358and are just as useful today.
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360As mentioned, the fence, wall, fortification, fort, or castle evolved
361out of the concept of a sacred area, especially a square one. Around the
362world, most temples have always held the dual purpose of house of
363worship and martial fortress, so it is no wonder that many defensive or
364protective rituals are performed in a sacred square.
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368OTHER FORMS:
369
370In many pictures, both ancient and modern, serious or not, wizards,
371witches, priests, and other magical folk are often shown conjuring
372beings, invoking Gods, and performing rites in sacred spaces in a
373variety of shapes. Sometimes triangles, sometimes circles, and very
374often a star of some sort. The star, sometimes called a pentacle, is a
375favorite place from which to bring the intangible here to earth or vice
376versa. The star, especially five-pointed, is one of the earliest symbols
377ever found scrawled by the hand of man. Ancient Neophyte caves have
378revealed etched stars as have pyramids, stalagmites, masks, bone
379carvings, and temples. The seemingly endless use of the star, especially
380the five-pointed star or pentagram, as a symbol of protection, fortune,
381and divine intervention is quite amazing. The pentacle (or pentagram)
382also represents all manner of fives, including the five elements, five
383sense, five stages of Chaos, and so on.
384
385The six-pointed star or hexagon is also prevalent. An ancient alchemical
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388say We could use a brilliant mind like yours...
389You say in a calm, assured voice, "We could use a brilliant mind like yours..."
390
391say Would love to see you about more often
392You say in a calm, assured voice, "Would love to see you about more often."
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396symbol of the union of that which is above and that which is below
397(upper and lower triangles).
398
399When playing with symbols, especially in this case where we are
400literally entering the symbols, it is always positive to regress to the
401simple when seeking origins. Any star is just that, an image of the
402primal heavenly bodies that have fixated mankind since the beginning.
403Within the Court, the symbol of the star represents Noxtra (Darkness),
404the symbol par excellence of cosmic power descending to earth. In other
405cultures across Sapience, the star has meant the soul, the Eye of Father
406(or Mother), the primal life force, and so on. Maybe it is the most
407often used symbol for Divine emanation from beyond. Much as the circles
408of sun and moon and Earth are the powers of our known world, the star
409transports us out...or transports the unknown in. It seems as if many
410scripts, especially in the theology of the Night and Hashan, were based
411on constellations and many gardens were laid out along star-based
412pattern. Thus sacred space have been created on earth-based or stellar
413pattern. One can imagine creating a temple based on the constellations?
414
415Any physical space can be sacred, depending on one's mental space. A
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420cradle is very definitely a sacred space and many have been created with
421the most sacred symbols and dimensions incorporated into them. Coffins,
422tombs, or mausoleums are often the sacred spaces older cultures have
423mostly left us from which to try and understand their wider cosmology.
424My desk is a sacred place in that magical symbols, images, tools, and
425texts surround me. It is oriented toward the direction I wish, receiving
426the sacred light of the moon in the best manner possible.
427
428The manipulation of our perception, our attitude, and our world view
429create the sacred space. Casting or visualizing the sacred space is,
430most importantly, a function of true will, emotion, and active
431imagination. What separates a meditation garden from a public park?
432Attitude, intent, construction, and an indescribable energy that
433envelops you when you enter it. Removing all preconceived thoughts, all
434programming as much as possible results in recovering the intuitive
435knowledge of the sacred artist within everyone. Utilizing this personal
436power, a circle of trees or a small meditation area can be as truly
437sacred and full of power and magic as the most grandiose temple.
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440(Page 7)
441CENTERING THE SPACE:
442
443In the dim shadow-filled hut, the shaman raises the pipe full of wild
444herbs. As the circle of the tribe chants, he slowly points the pipe to
445the north, south, east, west, and finally towards the sky.
446
447In a monastery, a monk wrapped in an azure robe sits meditating. To his
448left he projects in his mind a serene scene of peace, he does the same
449to his right, behind him, and in front of him. These colourful vivid
450scenes, embodiments of powers of the of the four directions, will
451protect and empower his meditation.
452
453In a cave, an occultist is in a trance, the chaos lords have entered
454her, and she now prepares to offer to the four protective powers of her
455pact. She takes a quick swig of rum and sprays it out to the to the four
456directions, then into the air in the center. The the thrumming changes
457beats and she begins to shake and dance.
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463In the Siroccian mountains, a talisman is empowered by the four sacred
464directions before being thrown, in Arcadia feathers are pulled willingly
465and placed at the four quarters, in a small commune in a chapel candles
466are placed to the four directions in a chalk circle, and in a quaint
467grove chants are made and red sandalwood powder offered to each of the
468four elemental images that protect the four directions of the forest.
469
470Obviously, there is a connection here. According to the ancient tomes,
471there are four holy guardians considered both the keepers of the world
472and each is located in a sacred paradise. These locations, unexplored by
473mortalkind, make up the four quarters and if we wish to call upon them
474or their powers, we have but to invoke the energy of the appropriate
475guardian. Of course there is a center determined by this. To the
476Cyrenian it is Cyrene. To the Ashtani it is Ashtan. To the people of any
477village, city, or tribe, the center of the multiverse is where they are.
478Their homeland.
479
480Thus foreigners have always been considered ignorant heretics, or at
481least suspect, by almost every culture. This is the origin of
482ethnocentrism. The Shallamese were especially clear about it in that the
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487Church referred to most of the population as ?barbarians?, which is
488still proliferated by the ?righteous? of Targossas, meaning ?people from
489outside?, from beyond the mythic world of culture, outside the center of
490the universe, bringing their odd ways and ideas that, because they were
491from outside, were blatantly wrong and heretical.
492
493The sacred space for this culture was simply a distillation of the
494greater mythic and physical reality of which they were the center, the
495?chosen? people. Yet the orienting of the sacred space for the eclectic
496ritualist, be it to the four quarters or not, need not restrict the
497space. It may simply define it, preparing the sacred space for rituals
498of synthesis, of bringing things in (or out), making a stable and
499focused place for incorporating the new and unusual instead of repelling
500it or guarding against it.
501
502The connection between the four major arcana and the four guardians of
503or gates on most walled cities or borders cannot be denied. Almost all
504our territorial instinct is in terms of orientation by direction, either
505four directions or eight directions. As mentioned the square defines and
506?earthens?. The beginning of this (or extension of it) is the
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511orientation to the four directions. Aside from the connection with
512simple directions, the four quarters are associated with everything from
513trees to elements (air, fire, earth, water), plants, jewels, Divine, and
514especially colours. To one tribe of ancient mystics, the four directions
515were guarded by great animal spirits: the Phoenix, Dragon, Snake, and
516Lion. Needless to say, mystics in other cultures associate different
517colours, symbols, and other eccentric guardians with each quarter.
518Within yourself you will find affinities to colour, symbol, animal, and
519image for each quarter, depending on inclination, the system you are
520working within and the goal of the ritual.
521
522In front of you is the future, behind you the past, to your right
523practical possibilities, to your left the impractical possibilities:
524this is the nexus of present through which you pass moment by moment. We
525always think of reality in terms of spatial perception, the sense and
526body in relation to space and time. When giving directions or discussing
527something we have experienced we always say, ?It was behind me? or ?It
528was to my right, and the it passed in front of me.? Thus when we use
529buildings, symbols, discussions depend on our acceptance of a world
530view.
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536The biological model is in this way extended into the area of mechanical
537structures. In just such a way can these concepts be extended into the
538realm of centering or focusing the sacred space. It might seem we limit
539ourselves and our world view in this way, and maybe this is so, yet,
540this centering process does not have to be restrictive. By casting our
541perception out to the four directions, we leave the "perception box,"
542the restriction of "this is," "that is, "it is," in relation to "me." We
543magically stretch this personal relationship with the multiverse, this
544grasp of reality, to encompass the edges of the world, our entire mythic
545and internal/eternal magic reality. There is nothing new or unusual
546about this.
547
548The most primal symbol of this directional orientation process is the
549cross, found not just in religious prospects, but thousands of years
550earlier amidst ritualists and spiritual tribes, and so forth. As the
551very old saying goes, "To cross again is not to cross." The crossroads,
552both symbolically and psychically, is often the key place/moment/action
553in any ritual or decision in life. Physically crossroads where and are
554considered sacred places in a number of cultures.
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560The middle of the sacred space thus determined by a "crossing" is the
561place of equilibrium, the fulcrum where the forces meet and are
562balanced. It is the sacred point of origin where the forces of the four
563winds are so equal that they only float you upward toward your goal.
564Indeed, the four quarters are only made real by the center, the true
565fifth direction, that is the basis of their perception. And from here
566there are two more directions, for that which is above is always like
567that which is below.
568
569
570The ancient arcane tomes based their numerical and magical systems on
571the number six. This may seem odd, and indeed it is uncommon in history,
572until one looks at religious texts. There are always six directions
573mentioned in all rituals; four directions pulls up and down. Some don't
574consciously see these as directions, but as we stand upon a surface, so
575they are an undeniable dichotomy that weaves itself through our
576language, perceptions, and lore. Nirvana and the Inferno, day and night,
577spirit and matter, shadow and light. If the center of the crossroads is
578the meeting of the four directions, it is also the meeting of heavens
579and earth. The conscious, rational and the dark, unconscious minds mix
580and commingled; and here, a key secret of magic, is the nexus point of
581right-brain/left-brain crossover.
582
583To visualize a situation, to diagram a thing, is to enter the moment and
584cause change. The ritual arena is the mind-body, the directions orient
585and set the air humming with a grasp of reality encompassing several
586states of consciousness. Untouchable, unspeakable; still a greater
587grasp, a more total awareness of the psyche is attained when we reach
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589
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592out to the symbolic limits of reality and orient both self and not-self
593in relation to each other.
594
595Take a stick. Stand on a beach. Clear your mind. Draw a circle. It is
596the universe. Draw a cross in it. You are HERE.
597
598Yet other say there are "between spaces," that there are more than the
599primal four (or five) elements. Even the compass, a true symbol of
600directions around the world, has eight directions in actuality: north,
601south, east, and west, plus northeast, southeast, northwest, and
602southwest. In many theologies, the eight sides or directions manifest as
603it ebbs and flows through nature. Within the much of the Suns ideology
604and within the pacts upon the high seas, it is very rare when not
605encompassing this type of symbolism. Eight part steps, directional, even
606challenges can manifest in trigrams that symbolise fire, water,
607mountain, wind, thunder, lake, the heavens, and earth (sea). These also
608attributed to the eight directions, the seasons, and the primal elements
609of all reality. They are ritually effective if they are deeply accepted
610and programmed into ones mythos as directions, orientation points, and
611powers, self being the center point.
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616
617The circle divided into a pictorial eight directional has been utilized
618in everything from the Elemental Lords ideologies to the Lady of Change
619and still remains as such, even after Their departures from mortal
620perception. Ancient temples have often been designed under this precept
621and provide a well laid foundation while amulets hung around necks and
622over doors provide a spiritual medium to ward off, harness, or even
623direct a practitioner.
624
625The eight-fold centering of the sacred space is also very important to
626large scale magical acts. The Awen and the Ancient Circle of Druids,
627both, divided the round of the year into eight seasonal recognition. In
628more present times, the Warlocks and the Skylord both performed massive
629magical works based on the elemental ideologies and their attributes to
630the self and most are still practiced today. Many stone circles, both
631ancient and modern, mimic this yearly round with eight stones. So both
632in short and year long rituals, the eight-fold centering of the circle
633is widespread and important.
634
635In many systems the self or guardian spirit is symbolized by the sun,
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640the planets which are arranged about the self are sometimes referred to
641as archetypes, essential qualities, Sephira (or spheres) of the Tree.
642Beyond these are the twelve constellations and beyond that the sphere of
643the stars. Many ritualists around the world center themselves in
644relation to the twelve directions of the star clusters, just as others,
645follow more modern traditions, orienting their spaces to the directions
646of the twelve sacred numbers of a clock!
647
648It is quite possible to orient ones sacred circle to the twelve
649directions in a likewise manner. Using ones birth (or other) chart, one
650could create a unique and individual sacred space, specifically aligned
651directionally to what one wishes or who one is. The possibilities are
652certainly numerous.
653 
654To play, mix, and meld these directional/centering possibilities,
655according to will, belief, love, and creative inclination is encouraged.
656Yet to construct an effective personal system that is cohesive as a
657whole is the goal. It is not enough to simply muddle and mix bits and
658pieces of symbology. Each must meditate on what the natural inclination
659is, what method of centering seems right for that sacred space of
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664ritual.
665
666The sacred place of ritual must be centered somehow, however one wishes
667to do it. The lotus must have the jewel in the centre, and it is
668consciousness that resides here. When the sacred space has been cleared,
669created, and then centered, no matter where you are in the world, no
670matter what culture you are in the midst of, then you are at the centre
671of the universe, the place of power. It is from here that the ritual
672work unfolds.
673
674(Page 9)
675INVOCATION AND EVOCATION:
676
677The drumming and chanting suddenly stops. With a yell, the naked man
678runs and throws a spear with all his might at the painting of a deer on
679the cave wall. The spell is cast.
680
681The tribesman in the plains binds several pieces of sticks together into
682a spirit trap and, after traveling around the village, hangs it above
683his hut entrance..
684
685In the Shalajen monastery, monks chant with great fervor to keep evil
686at bay as they drink to remember the past. In a trance, they are commune
687with those that dare to embark upon the journey.
688
689In the Eastern Ithmia, a Lupine powwow enters its third day, a wolf
690dance is reaching its peak and the power flows into each participant
691while on the other side of the forest, in a small village, villagers
692dressed as various life forms, dance to coerce fertilizing rain clouds
693[Type MORE if you wish to continue reading. (23% shown)]
694
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697into the sky.
698
699The druidic priestess finishes placating all neighboring spirits and
700begins to bring the blessing Gaia into the area. When she is finished, a
701home will be claimed within the forest.
702
703Seekers call down the power of the Moon in a secluded grove of trees.
704All those present see the light of Lady Ourania descend into the circle.
705It brings them closer together as well as helps to heal one they are all
706thinking of who is very ill.
707
708In Mhaldor, a nail is driven into a board and someone pours hate into it
709cursing one who has done him wrong.
710
711In Ashtan, a savant is possessed by Hecate, one of the Chaos lords, and
712begins to advise a merchant on business deals in a firm masculine voice.
713
714The world is filled with the constant hum of living magic and ritual,
715even amidst the religious followings that profess abhorrence of ancient
716practices, of magic, they flourish. Targossians cast out devils, heal
717[Type MORE if you wish to continue reading. (47% shown)]
718
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721with prayer, and use the Holy Codex as a magic talisman. Sartani wear
722verses of the Seven Truths around their necks to empower them with evil
723and once a year converge on a stalagmite to pay homage to the God of
724Evil. Yes indeed, magic and ritual are everywhere.
725
726This is the part of ritualism that generally steals the show, the
727spotlight and the center stage of every play and story about myth or
728magic. It's the abracadabra, the hocus pocus, and zap in every ritual.
729Yet many forget, it should be obvious that the foundation and
730preparatory steps of every ritual are at least as important as the
731central drama. Without a long meditation and an intensive preparation,
732the actual peak of any ritual will be nothing but empty show. This is
733the veil that keeps most from the holy of hollies accomplishments! The
734phrase that often accompanies the rejection of the belief in the
735effectiveness of ritual by most dilettantes is: "See? I told you it
736wouldn't work." If the ritualist doesn't put any forethought or effort
737into it, it won't work.
738
739There are three basic modes to the central part of every ritual. Many
740focus on only one of these, some on two or more. None are exclusive,
741[Type MORE if you wish to continue reading. (76% shown)]
742
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745nothing is black and white in the realm of myth and the unconscious. And
746of course there is the problem of infinitely different points of view!
747Yet, in this oh-so-inexact area of exploration, these possibilities are
748offered as handholds for the ungraspable.
749
750Invocation: The bringing or calling down and/or in of some
751force/power/spirit/God/Goddess/ect. from outside to here. What is
752"outside" and what is "here" are, of course, very subjective
753
754Evocation: The calling up and/or out of a force/power/spirit/etc. from
755inside to here. These last two accentuated terms are, again,
756hyper-subjective.
757
758Magic: The causing of change, in conformity with true will, knowledge,
759and action. This change may be inside or outside, may consist of
760creation, destruction, or preservation. It may change the concrete or
761the perceptual. All these fantastically "loaded" subjective terms are,
762or course, very flexible.
763
764
765(Page 9)
766INVOCATION AND EVOCATION:
767
768The drumming and chanting suddenly stops. With a yell, the naked man
769runs and throws a spear with all his might at the painting of a deer on
770the cave wall. The spell is cast.
771
772The tribesman in the plains binds several pieces of sticks together into
773a spirit trap and, after traveling around the village, hangs it above
774his hut entrance..
775
776In the Shalajen monastery, monks chant with great fervor to keep evil
777at bay as they drink to remember the past. In a trance, they are commune
778with those that dare to embark upon the journey.
779
780In the Eastern Ithmia, a Lupine powwow enters its third day, a wolf
781dance is reaching its peak and the power flows into each participant
782while on the other side of the forest, in a small village, villagers
783dressed as various life forms, dance to coerce fertilizing rain clouds
784[Type MORE if you wish to continue reading. (23% shown)]
785
786more
787[File continued via MORE]
788into the sky.
789
790The druidic priestess finishes placating all neighboring spirits and
791begins to bring the blessing Gaia into the area. When she is finished, a
792home will be claimed within the forest.
793
794Seekers call down the power of the Moon in a secluded grove of trees.
795All those present see the light of Lady Ourania descend into the circle.
796It brings them closer together as well as helps to heal one they are all
797thinking of who is very ill.
798
799In Mhaldor, a nail is driven into a board and someone pours hate into it
800cursing one who has done him wrong.
801
802In Ashtan, a savant is possessed by Hecate, one of the Chaos lords, and
803begins to advise a merchant on business deals in a firm masculine voice.
804
805The world is filled with the constant hum of living magic and ritual,
806even amidst the religious followings that profess abhorrence of ancient
807practices, of magic, they flourish. Targossians cast out devils, heal
808[Type MORE if you wish to continue reading. (47% shown)]
809
810more
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812with prayer, and use the Holy Codex as a magic talisman. Sartani wear
813verses of the Seven Truths around their necks to empower them with evil
814and once a year converge on a stalagmite to pay homage to the God of
815Evil. Yes indeed, magic and ritual are everywhere.
816
817This is the part of ritualism that generally steals the show, the
818spotlight and the center stage of every play and story about myth or
819magic. It's the abracadabra, the hocus pocus, and zap in every ritual.
820Yet many forget, it should be obvious that the foundation and
821preparatory steps of every ritual are at least as important as the
822central drama. Without a long meditation and an intensive preparation,
823the actual peak of any ritual will be nothing but empty show. This is
824the veil that keeps most from the holy of hollies accomplishments! The
825phrase that often accompanies the rejection of the belief in the
826effectiveness of ritual by most dilettantes is: "See? I told you it
827wouldn't work." If the ritualist doesn't put any forethought or effort
828into it, it won't work.
829
830There are three basic modes to the central part of every ritual. Many
831focus on only one of these, some on two or more. None are exclusive,
832[Type MORE if you wish to continue reading. (76% shown)]
833
834more
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836nothing is black and white in the realm of myth and the unconscious. And
837of course there is the problem of infinitely different points of view!
838Yet, in this oh-so-inexact area of exploration, these possibilities are
839offered as handholds for the ungraspable.
840
841Invocation: The bringing or calling down and/or in of some
842force/power/spirit/God/Goddess/ect. from outside to here. What is
843"outside" and what is "here" are, of course, very subjective
844
845Evocation: The calling up and/or out of a force/power/spirit/etc. from
846inside to here. These last two accentuated terms are, again,
847hyper-subjective.
848
849Magic: The causing of change, in conformity with true will, knowledge,
850and action. This change may be inside or outside, may consist of
851creation, destruction, or preservation. It may change the concrete or
852the perceptual. All these fantastically "loaded" subjective terms are,
853or course, very flexible.
854
855
856(Page 10)
857Evocation or invocation almost always prefigures magic, but not
858necessarily. Some examples:
859
860A shamanic high priest becomes possessed by the spirit of Daina during a
861ritual. He then lays his hands on a child and instantly cures her of
862fever. Thus we see invocation and magic.
863
864A monk sits in deep meditation. She feels the power of the scorpion rise
865within her, she is scorpion! She reaches out and strikes a man. The
866power flows into him and he recovers. This is an example of evocation
867and magic.
868
869A blademaster sits facing a wall. He seeks merely to empty his mind, to
870strip all illusions away, to become one with the void. Suddenly, in a
871flash, he attains perfection, deep enlightenment. This is magic; there
872is no invocation or evocation involved.
873
874Now the skeptics among you will wonder what the difference between the
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879scorpion and Daina are. They are both "spirits" or "personified powers",
880right? Yet the first shaman experiences Daina as a being who exists
881outside himself who, upon invitation, paid a visit. The second sees the
882scorpion as merely one aspect of the One, who is within her. Different
883points of view, modes of perception. Then there is the blademaster who
884simply accepts that all of them don't exist, that there is no point of
885view, or point from which to view it, or words to talk about it or.. you
886get the idea.
887
888If you think about it, every ritual, every bit of magic and myth you can
889come up with will fit these ideas without stretching things too far;
890even such "simple" rituals as reading part of a book after dinner
891(invocation and magic) or psyching yourself up for a big race (evocation
892and magic).
893
894To save the reader years of combing through arcane and not-so-arcane
895texts, not to mention investing thousands of gold in library fees, we
896can sum up the mental training necessary in preparation for intensive
897and effective ritual activity very easily in light of the history and
898creeds of ritualists around the world. We can go further and, examining
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903modes of actual ritual practices, divide them into these categories:
904mental action, physical action, and verbal action.
905
906
907(Page 11)
908MENTAL ACTION:
909
910Train the mind to concentrate and fix itself on an image or idea without
911wavering. Simple shapes and ideas are the easiest to "hold". When you
912succeed with those, go on. Often familiar things (a favorite animal for
913example) may be the easiest to begin with. If we can start from the idea
914that all things are inherently sacred, than any image will do. You don't
915have to start with divine forms or other traditional arcane symbol.
916Other things and coordinated activities can facilitate this practice.
917
918Except for the most enlightened or one-with-the-all, all of us precede
919even the most rudimentary action with a mental image or abstract concept
920of what we hope to accomplish. This is the beginning of all our problems
921and the start of all our hopeless meandering in the box of illusion.
922Yet, if we wish to actually "get our hands dirty" in the muck of
923reality, this is the moment where magical will coalesces into intent, as
924we have mentioned so often. To make a long story short, ritual action
925may never leave the realm of meditative thinking. An entire world may be
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930created and destroyed before one opens one's eyes, the most terrible
931demons and most beatific beings may be invoked and empowered, joined
932with and dismissed, and all with no outward ritual action being
933performed. The degree of visualization, of course, is deeply important
934in assessing the effectiveness of "mental magic", yet practice and
935repetition can often serve in place of inborn brilliance! At the very
936least, every ritual has a mental component that guides or shadows it.
937Every action a mystic or sage performs in his magic rite is magnified a
938thousand times in his mind with the aforementioned will and belief. He
939feels the Earth shake, he sees the God appear, he knows that the goal
940has been attained. He then simply awaits the outward manifestation of
941what has been felt and "seen" to have been achieved on the "inner."