On Theurgy and the Angelic Psalm Rite of Healing

HealingChargingStation

 

In the world of magic we often find plenty of information on summoning, divination, sigil work for simple goals, base sorcery, money magic, love spells, etc, yet there seems to be a lack of interest in healing rites. Among  the Rosicrucian community(most of which have such a lack of “Rosicrucian” definition that it becomes a catch-all term for all things esoteric with a prime filter of Judeo-Christian mysticism, sometimes amounting to very little), there should be a thirst for becoming an agent for the healing of the Self, of others, of society, and of the world at large. After all, we are talking about the secret and sacred reformations here. Theurgic rites for healing are what we need more of, as focused prayer and manifested intentions via the meeting of the Will of Man and the Will of God is what this Great Work is all about.

As we find ourselves praying more and doing more magical work with a goal of healing or for the prosperity of others, this gives our ego a chance to deflate and focus on the secret work of healing that should really be a focus of anyone claiming Rosicrucian study. This is at the very least a step in the right direction, for I have no desire to enter into the debate of issues of lineage or group politics here. Whatever paradigm you subscribe to, the bottom line is this: If you want to make a mystical change in yourself in order to also make a magical change in the world, then the base rites of magic will not always fulfill these aspirations, this is the role of Theurgy.

A few years ago I wrote a beginner’s introduction essay on Theurgy, and I’d like to include it here to get our thinking in the right place for the ritual that follows. I reproduce this here in full:

“Theurgy is explained as being “attempts to influence the deciding factors in human life.” As we function as co-creators with God, this process involves active -not passive- prayer. This prayer entails the practitioner to be fully engaged in the focus of Will and with the firm reinforcement of Faith. This faith is described as being separate from Belief because Faith is not a result or a conclusion drawn from a given set of circumstances that allow us to be convinced of any particular philosophical truth. Faith “stands alone”, in that it is a firm resolve in the truth that is neither provable, nor unprovable.

The purposes of Theurgy are many, and some of these are healing, blessing, exorcisms, protection, and assistance. While this is a bit of a broad spectrum of ends, our previous explanations imply that a mystical connection with Divine force must be established. While Theurgy does not dictate what idea one may have about this Divinity, it is nonetheless effective, no matter what human ideological concepts we have the tendency to impose on the Infinite. To ascribe the Deity with a given quality is to immediately limit it by the confines of primitive language and incomplete understanding. As this mystical connection is nurtured, it naturally serves as a basis for approaching the ritual consciousness that is required by the solemnity of theurgic operations. These are also some of the differences that we may see between Theurgy and Thaumaturgy(magic).

Prayer, being an integral “channel” that we employ to gain the attention of Divinity and the constituent authorities of power, is one that differs from our usual conception of a lowly request when in need. It is described as an emotional Union in respect to the forces of the Above, out of Love. This is a natural process and does not require any effort, for this would imply a lack of Faith, which we previously addressed as being self-sufficient and prompted by no particular circumstances. It is also for these reasons that true Theurgy could never be a haphazard experiment, nor should it ever be defined through any sort of test of metaphysical phenomena.

Theurgic prayer is likened to the “flow of a river”. This may mean that it is both calm and free, but also focused and directed. Nothing about the flow of true prayer allows one to doubt one’s self or to become distracted, nor is it devoid of noble purpose or important meaning. This allows us to analyze what kind of character a Theurgist should have. A morally virtuous operation can not result from someone with deplorable intentions and habits, thus the lifestyle of a theurgist is clearly important. This implies that theurgic operations are not merely rituals in time of convenience, for this would liken it to the empty and mundane prayers of those who only turn to God for favors when things go wrong in their lives. Someone who understands these things will also understand that to live this lifestyle will be natural and that to ritualize our prayer will also be natural as well.

A “black magician” may be defined as one who shows the opposite qualities of our description of an ideal theurgist; one who selfishly imposes his own will and satisfies their own immediate base desires to the detriment of others. Such action and mentality is in direct opposition to someone who realizes their purpose as a productive member of family, society, etc. Those who seek to use such forces will inevitably build strong reflexes of karma against themselves, whether immediate or eventual, for destructive thoughts and actions can only produce results of the same quality and not of a positive nature.

Some of the basic preparations for theurgy are (after cultivating the mindset of moral virtue as previously outlined) learning to control the state of ritual consciousness and to set a requirement for the wavelength of mental and spiritual vibration towards higher things. This may start simply as gradually putting away thoughts of mundane life, calming the emotions, and raising the thoughts to productive and healthy things that encourage growth and love. It is important to let the annoyances of daily life fall away, and this often comes with a steady practice of meditative awareness. This may also include dieting or fasting, exercise, the immersion in scriptural wisdom and setting one’s goals within their parameters, keeping in mind the necessity of both physical and spiritual hygiene, the inclusion of appropriate vestments that reflect the solemnity of the operation, and finally the adjusting of the environment to meet these vibrations in terms of furniture, regalia, ritual implements, lighting, and even sound or music. Every conceivable aspect of the environment should always be considered, as each of these factors heavily affects the state of mind.

The particularly potent force of theurgy is the invocation of the Holy Spirit. In the esoteric Christian tradition, the Holy Spirit is the animating force which fills every space between our world and the world above, that which is ever-present and deserves our utmost attention and reverence. When invoking the Holy Spirit, spontaneous prayers as often observed, which reveals a most honest and loving communication with the Divine. Such moments do not have to be fettered by complicated ritual or overly verbose incantations, for the path of Mysticism is often one that caters to the effectivity of honest simplicity. This is the result of the “channel” of prayer as long as it is under these conditions. A good prayer has been likened to a seed that eventually grows and blossoms, and under our analysis of theurgy, again, we see that this is a cultivation of a lifelong attitude and practice, not just a sporadic experiment. Keeping in mind the effects that drugs, diet, and most importantly the moral outlook, all have an effect on our theurgic operations and form a part of the bigger picture as to our real approach towards combining worship and prayer towards a given cause.

Psychism and Spirituality are definitely different things, as metaphysical talents and gifts of perception or manipulation have very little, if any, dependence on one’s state of virtuous living. Thus to distract ourselves with empty efforts towards the development of empty psychic abilities does not guarantee any sort of progress within our spiritual lives, and thus should be a caution when exploring such things. This ties directly into the “principal condition” of theurgy, the aligning of consciousness. This should be understood as the whole consciousness, not just the mental thoughts, but also the emotions and the focus of Will, also.

The concept of Karma as it relates to your intentions within both our mundane and spiritual life is simply that all is truly connected. Our attitude has a definite affect on our desires and our actions, and even our thoughts can prove our entire character to be quite a malleable medium. We have the opportunity to forge our destinies as we make choices in our lives, all the more chances do we have to help repair our imperfections and affect our destiny with theurgy. If our intentions are pure and we reinforce such operations with living squarely, we only strengthen our ties with the Beyond as we deepen our Mystic connections.

The Christian Mass is a theurgic operation and is designed to disperse the blessings of the Holy Spirit through Christ’s gift of sacrifice and the celebration of the mystic Eucharist. As such Christian uses of bowing and genuflecting are common among the tradition, it would not be uncommon or out of place to see these present within a purely theurgical operation of a Christian/Gnostic character.

The aim and purpose of ritual and paraphernalia are tools to aid in ritual consciousness, and also to increase the number of symbolic correspondences within ceremony, for ritual is living symbol. These elements are not specifically necessary, though they aid in raising mental vibrations and such things like regalia all serve to put the mind into a proper state of the appreciation of the operation at hand. These are, however, dispensable to a large degree, because the essential facet of theurgy is Faith, and Faith alone is the most powerful tool and is the only real requirement.

Peladan’s “faith begins where knowledge ends” illustrates an important concept. In the esoteric world it is very common and extremely easy to over-intellectualize the teachings without developing a soulful understanding of emotional experience. Letting go of mental constructs is difficult, and when dealing with spiritual matters, we must remember that finite concepts of the human mind and the words we try to trap them with can do such things no justice whatsoever. Thus is our constant search for Truth sometimes obscured by the habit of overthinking and analyzing, for theurgy does not deal with theoretical propositions.

When practicing in a group, sufficient care should be observed, for a group establishes a collective momentum of thoughtforms called the Egregore. This Egregore can be poisoned and the effectivity of the purposes of the group will be hampered or misdirected if it is poisoned by negative or destructive personalities.

Another danger, in addition to foolishly entering upon a theurgic operation merely to satisfy one’s curiosity or to test the powers Above, is to never charge a monetary amount for spiritual services. Not only does this reveal a perverted motive for what should be freely given assistance, but it may result is complete metaphysical backfire. This is also why it is wise to be wary of any charlatan who accepts payment for their services. This reinforces the concept of secrecy and silence, and in this respect, it may take on the meaning that it is essential to work for the good of mankind as a whole because it is in our ability to do so, and such things are not done out of any lust of result or ulterior motive. This is also extremely fitting because as theurgists who have been properly initiated and trained in its arts are prepared for healing rituals for the sick. Using the proper precautions and preparations, the theurgist still does not accept payment for healing because it is the healing of one of the cells of the whole, that which we are all internally and integrally connected. To serve one’s brothers and sisters is to serve God.

In summary, theurgy is the most serious of all practices and includes the most perfect communion of all, that of heartfelt Prayer. Without Faith to reinforce the entire operation, the theurgic operation would fail completely. Without an understanding of how it works, the operator will be misguided and possibly misdirect his or her own Will and thus the entire force behind the intent. As true prayer is the highest, nay the deepest, form of mysticism, so should we seek to reach within ourselves and also to the furthest reaches of the Universe to realize the vastness of the Holy Spirit. The goal of becoming a theurgist is a noble one, one that requires its participants to cultivate a noble, moral, and honest lifestyle in accordance with Divine principle and spiritual integrity.”

 

Recently, some of my friends and loved ones have been suffering from much grief in many different ways. This has spurred me on to create a simple healing rite of my own, a template that I can use repeatedly instead of using someone else’s. My Golden Dawn group had a Comfort Ritual that used the Middle Pillar to raise, focus, and send positive energy towards a target, and while I enjoy that one, I still wanted to construct something more to my own taste. I find myself greatly interested in Angelic work lately, mostly because of the new found methods to invoke Angels using root words, and also constructing invocations using Psalm 119 and their Hebrew letter attributes. Here,  I put these both to good use in order to send some clearly focused positive prayer towards those in need. I hope someone out there finds it useful or at least inspirational enough to build their own rite.

 

About the Charging Station; shown above is my graphic for this ritual. In the middle you see Raphael and his sigil, the chief Archangelic force used to direct the other angels here. Raphael is often described as a Healing angel and here takes the central role for that attribution.

The inner ring of names and sigils are those of the constructed beings of this rite, the personifications of emotional virtues (starting at the bottom and working clockwise), Ashariel: the Happiness of GodT’quvahiel: the Hope of God, Shelvahiel: the Serenity of God, Simchahiel: the Joy of God, and Tzchoqiel: the Laughter of God (notice that there is no “ch” sound in these names as in the word “choice”, but it is the throaty sound as found in the Scottish word “Loch”). At the outset are depictions of the Angels of the letters that make up the Pentagrammaton.

 

For supplies, I used:

  • A print out of the above diagram
  • One yellow candle, marked with the name/sigil of the Archangel of Air; Raphael (going with GD attributions)
  • 5 white tealight candles, marked with their respective angelic names/sigils. Place each of these upon the angelic sigils on the charging station.
  • Either a picture of the person to be healed or a notecard with their name upon it. Place this atop the charging station, below the yellow Raphael candle.
  • Frankincense/Myrrh incense

Any size candles will do, yet I think tealights for the Angels work best to emphasize contemplative simplicity, which is paramount for this ritual(plus they are cheap and a convenient size for the diagram). As such, it heavily relies on the Psalms to guide us every step of the way (opening, invoking, thanksgiving, closing, etc).

– – – –

Begin by lighting the incense. Cross yourself and recite the Lord’s Prayer. Open with Psalm 5:1-4, verses that ask for prayers to be heard:

Give ear to my words, O Lord, consider my meditation. Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up. For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.”

Then proceed with Psalm 8, a chapter that glorifies God and his creations, also affirming man’s place in the Divine scheme, which is perfect for an opening:

O Lord, our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. O Lord our Lord, how excellent is thy name in all the earth!”

 

Next comes Psalm 69, which affirms great suffering and asks for mercy, protection, and healing (not included here due to length, but that of which I highly suggest you become familiar with). Being read with genuine feeling and a soulful connection to the ideas here, this Psalm will generate an intense emotional link as you start to dwell on the pain of the one whom you wish to pray for. Identify, sympathize, and finally empathize with your target, making a strong bond and visualizing clearly the causes and reasons for which you perform this work.

Then is inserted an invocation to the Archangel Raphael, used in his capacity for either Archangel of Air or the Archangel of Tiphareth/Sol. Either or neither will work. Included here is the Catholic Novena of Saint Raphael as an example, and obviously here you would read off the name of the target as appropriate:

Glorious Archangel St. Raphael, great prince of the heavenly court, you are illustrious for your gifts of wisdom and grace. You are a guide of those who journey by land or sea or air, consoler of the afflicted, and refuge of sinners.

I beg you, assist us in all our needs and in all the sufferings of this life, as once you helped the young Tobias on his travels. Because you are the medicine of God, I humbly pray you to heal the many infirmities of our souls and the ills that afflict our bodies.

I especially ask of you the favor to pray for this[/these] soul[/souls] in need and the great grace of purity to prepare us to be temples of the Holy Spirit: (….) Amen.

St. Raphael, of the glorious seven who stand before the throne of Him who lives and reigns, Angel of health, the Lord has filled your hand with balm from heaven to soothe or cure our pains. Heal or cure the victim of disease, and guide our steps when doubtful of our ways.”

 

Remember to vibrate all bolded words, make sure you are facing East, then light the yellow candle:

 

RAPHAEL, Archangel of Healing, ruled by the great and terrible Divine Name: YHVH, it is to your authority that I appeal here and now, in order to send the very essence of God’s emotional virtues toward [name of target]. I do this in the name of our Lord and Savior Jesus Christ, whom I now invoke with the aid of the wings of angels and the Psalms of David the King.

I invoke YOD, the Intelligence of Will, its Angel, YODIEL

Psalm 119:73-80: 73 Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments.74 They that fear thee will be glad when they see me; because I have hoped in thy word.75 I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me.76 Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant.77 Let thy tender mercies come unto me, that I may live: for thy law is my delight.78 Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.79 Let those that fear thee turn unto me, and those that have known thy testimonies.80 Let my heart be sound in thy statutes; that I be not ashamed.

I invoke HEH, the Constituting Intelligence, its Angel, HEHIEL

Psalm 119:33-40: 33 Teach me, O Lord, the way of thy statutes; and I shall keep it unto the end.34 Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.35 Make me to go in the path of thy commandments; for therein do I delight.36 Incline my heart unto thy testimonies, and not to covetousness.37 Turn away mine eyes from beholding vanity; and quicken thou me in thy way.38 Establish thy word unto thy servant, who is devoted to thy fear.39 Turn away my reproach which I fear: for thy judgments are good.40 Behold, I have longed after thy precepts: quicken me in thy righteousness.

I invoke SHIN, the Perpetual Intelligence, its Angel, SHINIEL 

Psalm 119: 161-168:161 Princes have persecuted me without a cause: but my heart standeth in awe of thy word.162 I rejoice at thy word, as one that findeth great spoil.163 I hate and abhor lying: but thy law do I love.164 Seven times a day do I praise thee because of thy righteous judgments.165 Great peace have they which love thy law: and nothing shall offend them.166 Lord, I have hoped for thy salvation, and done thy commandments.167 My soul hath kept thy testimonies; and I love them exceedingly.168 I have kept thy precepts and thy testimonies: for all my ways are before thee.

I invoke VAV, the Triumphal or Eternal One, its Angel, VAVIEL 

Psalm 119:41-48:41 Let thy mercies come also unto me, O Lord, even thy salvation, according to thy word.42 So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.43 And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments.44 So shall I keep thy law continually for ever and ever.45 And I will walk at liberty: for I seek thy precepts.46 I will speak of thy testimonies also before kings, and will not be ashamed.47 And I will delight myself in thy commandments, which I have loved.48 My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes.

I invoke HEH, the Constituting Intelligence, its Angel, HEHIEL

Psalm 119:33-40: 33 Teach me, O Lord, the way of thy statutes; and I shall keep it unto the end.34 Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.35 Make me to go in the path of thy commandments; for therein do I delight.36 Incline my heart unto thy testimonies, and not to covetousness.37 Turn away mine eyes from beholding vanity; and quicken thou me in thy way.38 Establish thy word unto thy servant, who is devoted to thy fear.39 Turn away my reproach which I fear: for thy judgments are good.40 Behold, I have longed after thy precepts: quicken me in thy righteousness.

O Lord, be Thou the balancing and mediating force in our lives in order to direct our service to our fellow Man!

YE-HEH-SHU-AH x 8

 

By this authority do I hereby call upon ASHARIEL, the Happiness of God, to comfort [target] in suffering and sorrow with love and compassion Divine. Thee I invoke, by the Grace of the Almighty.

[light the bottom candle]

I hereby call upon T’QUVAHIEL, the Hope of God, to comfort [target] in suffering and sorrow with love and compassion Divine. Thee I invoke, by the Grace of the Almighty.

[light the bottom left candle]

I hereby call upon SHELVAHIEL, the Serenity of God, to comfort [target] in suffering and sorrow with love and compassion Divine. Thee I invoke, by the Grace of the Almighty.

[light top left candle]

I hereby call upon SIMCHAHIEL, the Joy of God, to comfort [target] in suffering and sorrow with love and compassion Divine. Thee I invoke, by the Grace of the Almighty.

[light top right candle]

I hereby call upon TZCHOQIEL, the Laughter of God, to comfort [target] in suffering and sorrow with love and compassion Divine. Thee I invoke, by the Grace of the Almighty.

[light bottom right candle]

[touch the notecard underneath the yellow candle]

May the Angels of the Lord assist the victim of grief and pain, may He bring great healing toward a new dawn of life and light. May the compassion of our Lord Jesus Christ and the Holy Spirit be upon the afflicted in this time of need.

 

Psalm 6O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure.Have mercy upon me, O Lord; for I am weak: O Lord, heal me; for my bones are vexed.My soul is also sore vexed: but thou, O Lord, how long?Return, O Lord, deliver my soul: oh save me for thy mercies’ sake.For in death there is no remembrance of thee: in the grave who shall give thee thanks?I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.Mine eye is consumed because of grief; it waxeth old because of all mine enemies.Depart from me, all ye workers of iniquity; for the Lord hath heard the voice of my weeping.The Lord hath heard my supplication; the Lord will receive my prayer.10 Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.

 

Psalm 30I will extol thee, O Lord; for thou hast lifted me up, and hast not made my foes to rejoice over me.O Lord my God, I cried unto thee, and thou hast healed me.O Lord, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness.For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.And in my prosperity I said, I shall never be moved.Lord, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.I cried to thee, O Lord; and unto the Lord I made supplication.What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?10 Hear, O Lord, and have mercy upon me: Lord, be thou my helper.11 Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;12 To the end that my glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks unto thee for ever.

[Insert here any further scripture readings relevant to the healing of your target]

[Visualize the healing energy of these words and forces you have summoned and direct them toward your target  in your the mind’s eye. Close by reading Psalm 150 for Thanksgiving and Praise]

Psalm 150: Praise ye the Lord. Praise God in his sanctuary: praise him in the firmament of his power.Praise him for his mighty acts: praise him according to his excellent greatness.Praise him with the sound of the trumpet: praise him with the psaltery and harp.Praise him with the timbrel and dance: praise him with stringed instruments and organs.Praise him upon the loud cymbals: praise him upon the high sounding cymbals.Let every thing that hath breath praise the Lord. Praise ye the Lord.

 

 

You may wish to give the classic License to Depart or some variation thereof, but I am partial to keeping this ritual as simple as possible. Perhaps if you are a member of a lodge you can use your ritual openings and closings as a template to reinforce your own methods in conjunction with what I’ve shown here.

 

In closing, I hope my readers are inspired to create their own healing rites and get started on the path of active compassion, fervent prayer, heartfelt ritual, and a thirst for virtue.

 

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On Theurgy and the Angelic Psalm Rite of Healing

3 thoughts on “On Theurgy and the Angelic Psalm Rite of Healing

    1. I designed the ritual to call upon Raphael to direct the forces of the 5 Angels, however you may do one at a time if you wish. Simply edit the ritual to your preference and work with whichever you wish.

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  1. girsang says:

    Thank You…i will do this to any one need it, and be my new rite for long destination healing..

    And i have one yeara doing reading paslm and prayer using paslm, before iam a Pranic Healer i dont know from time to time my heart attracted to use Paslm Magic Power

    I hope God help me from this ritual.

    GOD Bless You

    Like

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