The Supreme Ritual of the Aeon
A ceremonial magick ritual in the style of the Lesser Banishing Ritual of the Pentagram (LBRP), Star Ruby, Blue Topaz, and similar rites for spiritual growth, development, evolution, and banishing / purification.
The Supreme Ritual of the Aeon
A ceremonial magick ritual in the style of the Lesser Banishing Ritual of the Pentagram (LBRP), Star Ruby, Blue Topaz, and similar rites for spiritual growth, development, evolution, and banishing / purification.
The Supreme Ritual of the Aeon is a ceremonial magick ritual supporting spiritual growth, development, evolution, and banishing / purification. It follows in the tradition of similar rites from mystical fraternities such as the Golden Dawn and Ordo Templi Orientis, and occult authors such as Aleister Crowley, Charles Stansfeld Jones (Frater Achad), Benjamin Rowe, and Margaret Ingalls (Soror Nema)
The ceremony proper provides step-by-step instructions on how to perform the rite.
The commentary presents a detailed (but somewhat technical) analysis of the ceremony and its symbolism to explain both how and why it works with perspectives on topics such as initiation, death and rebirth, ceremonial magick practices, and gemetria analysis.
This document contains answers to frequently asked questions, both practical (e.g. when to perform the ceremony, what to expect from performing it) and academic (e.g. its origins, how it differs from similar rites)
1: About this FAQ
1.1: Introduction
1.2: Table of contents
1.3: Where can I find the latest version?
1.4: Getting help with further questions, offering comments, or reporting errors
2: Practical questions relating to the ceremony
2.1: What's the purpose of this rite?
2.2: What should I expect from performing this rite?
2.3: How often should the rite be performed?
2.4: Do I need to know magick, Hebrew, the Qabalah, etc., or be "initiated" to perform the rite?
3: General questions relating to The Supreme Ritual of the Aeon
3.1: How did this work come about?
3.2: What's the history / timeline of the work?
3.3: This ceremony looks a lot like [insert traditional ritual name here] - what makes it different?
The latest version of this FAQ and of the ritual text and commentary, can be found at www.frateramadeus.com
While these materials haven't significantly changed since they were first published on the Internet in 2003, over the years they've not always been available due to hosting lapses. By extension, offers to mirror content are welcome and would be greatly appreciated - just send an e-mail to coordinate.
If you have a question that isn't already answered here, notice an error, or have any other comments, please send them in an e-mail to: webmaster@frateramadeus.com
The Supreme Ritual of the Aeon will clarify and strengthen one's bond with his or her higher self (some traditions refer to this as the Holy Guardian Angel). More specifically, the ceremonial and symbolic enactment of death and rebirth within the ritual hastens "letting go of who you think you are" (ego death) such that your higher self might more readily manifest.
Through this purification and alignment of self one also purifies, as a matter of consequence, his or her environment. In this sense, the ceremony acts as a traditional banishment.
Using this ceremony also triggers a form of healing on a Macrocosmic level. Just as traditional societies are formed by bonds of common values, morals, or interests, as we align to the higher within ourselves, so do we become collectively linked to one another through that spiritual nature.
First-time practitioners have reported various results ranging from nothing at all; to dreams of unusual clarity and lucidity; to dreams of profound significance; to remembering long forgotten memories; to an increase in intuition; to having a greater clarity and understanding of one's purpose; to an increase in empathy; to clarity of thought, and; to what can only be described as "a cohesive solar-Venusian energy that accompanies a sense of well-being"
"Spiritually aware" practitioners (that is to say those who are sensitive, empathic, or intuitive such that they can detect subtle spiritual changes in themselves and the world around them) have reported somewhat fantastical experiences beyond what's described above, from use of the astral / dream world as a training ground by the higher self for spiritual evolution (similar to the agent training program in The Matrix film) through to outright journey in the spirit vision.
The effects of this ceremony are sometimes profound but more often subtle, therefore it is preferable to evaluate the progression to one's growth and evolution over a period of time - such as through reviews of diary entries or self-reflection - to validate results.
Upon such reflection it is not uncommon for practitioners to discover they have grown more spiritually aware and self-confident, and that life just seems easier (i.e. personal direction is clearer, problems are less stressful, etc.)
Novice practitioners should not be discouraged by an initial lack of results but persist in practice as results will assuredly come (or grow in significance) from continued use.
It is recommended that the rite be performed using an invoking pentagram upon rise from slumber, and using a banishing pentagram just prior to retiring to bed.
Notwithstanding, the rite can be used as any time as a replacement for, or where similar "ceremonial magick" invoking and banishing rites are used.
In short, no.
The power of the ceremony is found in its symbolism, while that symbolism (contained within arcane words, gestures, and the relationships between them) is universal in nature.
Even if you don't consciously understand what it means some part of you will, and it will be no less effective.
The Supreme Ritual of the Aeon began as an effort by [name redacted] to design a personal version of the Lesser Banishing Ritual of the Pentagram, a common banishing ritual used in the practice of ceremonial magick.
The experience was recorded as follows:
(..) the rite itself came to me outside of my conscious understanding - not so much as any kind of single mystical experience, but rather as what I'd describe as clarity of thought with a definite focus that continued to progressively unfold. Looking back, I would suggest that I was acting as a scribe for either my own higher self, or to what is known in traditional ceremonial magick writings as an external intelligence.
The rite was received late 1991 through mid-to-late 1992. The rite subsequently evolved through practical testing as the circumstances of time and life permitted, during the period of 1992 - 1995. The ritual and commentary as they appear today, save editing, were complete by April of 1996.
There is no question that this work follows the same format that is present in the Lesser Banishing Ritual of the Pentagram (LBRP), Star Ruby, Blue Topaz, and a myriad of other works - it is a product of the same underlying ceremonial magick tradition. One might ask what makes any of these works different.
In this work, we find the following unique attributes:
a) The ritual begins with a recognition of initiation whereupon we take responsibility to accept the changes we bring upon ourselves. In doing this, we also metaphorically begin our journey as Ankh-f-n-Khonsu from life, to death, to rebirth. Ankh-f-n-Khonsu is a manifestation of the universal birth-life-death-rebirth formula to become a "cosmic journey of the soul" as it is known within the tradition of Thelema. Ankh-f-n-Khonsu represents the promise of "death of self" without loss of the physical body (that is, ego death). It is noteworthy to mention that we align to the journey of Ankh-f-n-Khonsu throughout the ceremony.
b) Traditional banishing ceremonies typically use the names of higher powers to ward off or banish self-perceived negative influences. This ceremony makes no such distinction but instead changes our perspective so that self-perceived negative influences no longer maintain power over us. By ceremonially and symbolically acknowledging the perfection of our will at any given moment in time, we affirm that where we are right now comes as the direct result of each and every choice we've made along the way and therefore we are exactly where we have chosen to be, surrounded by exactly what we have chosen to surround ourselves with - putting us back in control of our path.
c) A new word of power ("Amadeus") is introduced and utilized. Historic use and pop songs aside, there is profound meaning and symbolism to be found in this word which is central to the ceremony. In summary, it metaphorically represents the higher self as a unique, perfect, spiritual entity, greater than the sum of its parts, born from the union of male and female, love and will. A more detailed, technical analysis that explores some of this symbolism both directly and through the lens of gematria relationships, is excerpted from The Supreme Ritual of the Aeon: Commentary and presented below (with footnotes removed):
Amadeus is the son, itself a new being but formed from the supernal barren mother (Ama) fertilized by the God (Deus). Amadeus, the "beloved of God", is then Ra-Hoor-Khuit, the mystical union of will and love, the unity of the son bound with a crown, here a mystery of Venus, for it reflects the wonderment of life, the pure joy which all motion through the universe is - it represents the spiritual purpose each creation has, that which makes it special - which is why it exists in the first place.
And this is too expressed by the Latin-English mix "Am a Deus", that is, "Am a God".
But Amadeus is not merely descriptive of the son, it contains within itself a formula of initiation.
For Amadeus is not a noun, but a verb, and as a verb it is an injunction to LOVE GOD, that is, to both accept and emulate the masculine (phallic, will-ful) side of one's self, and to respect and admire with wonder all that which will has placed in one's path (for one never knows when a certain chance symbol may be of supreme importance -
the stone that the builders rejected, the same is become the head of the corner)It shows us that unity is to be found through AMA (love) and DEUS (will) and thus represents the Thelemic code "Love is the Law, Love under Will" in its highest and most esoteric form.
Amadeus numerates to 111, and to 671 with the Mem taken as a Mem Sofit. 111 is the number of Aleph (
, 111), and implies the highest unity. It is the same God of Justice written of in the Enochian calls, and the Aum (
This is the most clear and definite help we have yet had, showing Samadhi and the Destruction of the Ego as gates of our final victory.We find 671 as the number of the Holy Guardian Angel "Adonai" spelled in full (
, TORA, 671) Tarot, the Gate (
, ROTA, 671) and Hathor, the Lady of the path of Daleth (
This important number marks the identity of the Augoeides with the Way itself ('I am the Way, the Truth, and the Life') and shows the Taro as a key; and that the Law itself is nothing else than this
d) Notwithstanding the novel approach, both the ceremony design and the words of power used contain depth and relationships that the author believes are not present in other works, making for more significant symbolism and more meaningful results.
e) In the quarters the ceremony does not call upon "archangels", entities, or similar energies as many traditional rites do but instead relies on virtues to provide practical aid to his or her personal development and spiritual evolution. Thus, the higher self of "who the practitioner might be" is not challenged, fixed, or bogged down by rigid energy-forms, but rather given wings through virtues of his or her choosing that promote the realization of that identity.
If you have a question that isn't already answered here, notice an error, or have any other comments, please send them in an e-mail to: webmaster@frateramadeus.com
