Originally published in 2010. The ritual described is now “The Liturgy of Hermes” and is available from the Institute for Hermetic Studies.
In the summer of 1996 I undertook a spiritual retreat wherein for 42 days I spent the better part of my free time involved in devotion, prayer, ritual, and practices concerned with Thoth-Hermes. I have never written of this practice before, nor have I spoken of it to anyone – until now, as the experience deeply shaped my appreciation of classical methods and their understated, if not ignored role, in modern magical practices. I am convinced, that the results of this particular practice for me, and the illumination it brought, are a direct result of the step-by-step practice that was undertaken. It should also be no surprise, that despite no significant knowledge of Tibetan Vajrayana at the time I undertook my forty-two day retreat, the procedure I used is nearly identical in form and function to that used in Mantrayana/Vajrayana. I state this for no other reason than what is called in public speaking and writing, as an “appeal to authority”. Since many of you are aware, at least superficially of these Oriental teachings and have some respect for them, by mentioning this similarity, it shows that I am not simply making this up, or using some form of rationalized convention that can be misinterpreted as suggesting the One True Way. No, it is to show that the method described below works, and does so because it is in accordance with classical understandings of the psyche, and while it has been abandoned nearly completely within modern (post 1888) esoteric practices, both magical and mystical, it has been retained in the Orient as the premier structure for the various paths leading to illumination in a single lifetime. This alone should tell us a great deal. Please pay careful attention.
The Method
The primary method used can be found in the Qabbalah Lessons published by the now defunct Philosophers of Nature (PON), Lesson 68. A large, gilded, museum quality replica statue of Thoth was used, and its particular qualities emphasized in my visualizations rather than the ones described in the ritual. This, and the directions to follow, are the only changes made to the ritual. The ritual itself is derived from the practices of The Order of the Cubic Stone, a Golden Dawn derivative, and as such, the qabbalistic metaphors used emphasize Hod. It needs to be understood that Hod is not simply the mind as we think of it, an intellectual framework, but in fact, the way our particular mind works based on the programming we have given it. When functioning in an uncontrived manner, Hod, or mind, allows us to experience life as it is. This is clear and direct. When our sense self becomes confused and limited, so does our understanding of mind, and of course, our understanding of how the universe, the world, and ourselves function reflects this confusion. If left unattended, this acts as a powerful negative filter on our esoteric work in general (search for illumination), and our occult work in particular (desired change in the material world). Hence, the so-called Sling Shot Effect, a term coined by Dr. Joseph Lisiewski.
However, Hod also gives us a glimpse, and even outright portal to the Big Picture of Life, Chesed, or even Hockmah, direct, pure, and unobstructed wisdom itself. Thoth after all is Perfect Being, and as such, his powers are far reaching and all encompassing, yet they simply act as a lens of showing us things from a particular point of view – in this case, that of the mind: (1) our understanding of relationships and forms in a mechanical manner (Hod); (2) our understanding of the vast philosophies and practices of the mundane and esoteric domains (Chesed); and finally, (3) our direct understanding of Mind as it is (Hokmah).
While the lessons used suggested, by their very nature, that the process be carried out for one month, a forty-two day period was instead utilized. This is the typical period of alchemical incubation, and for reasons we will see, was the better choice of the two time frames. For one week, twice daily, devotion was done before the statue as if it were the living presence of the deity. Then, for one week, the deity was seen as moving from its place on the altar to slightly above my head, brilliant and clear. For the third week, it entered into me and rested in my heart, and for the remainder of the time allotted, the technique known as Assumption of the Godform was used. Now, it must be clear, that devotion (before me), connection (above me), internalizing (in my heart) were all done in concordance with assumption of the Godform. When completed, the image was reversed and sent back to the statue which was covered in cloth when not in use.
Results
I found that the first time the practice is undertaken, it is best begun in the Sign of Cancer, as Thoth is given to being a lunar deity by the Egyptians, in addition, the carry over into Leo is good from an Egyptian perspective. As the alchemical month wore on, the ability to work everyday became weak, and considerable effort was needed near the end – and it is at this point – between day 35 and 38 that it happened, the Experience of the Midnight Sun. It is difficult to describe this experience, suffice it to say that the title, one found in classical Egyptian texts, is very specific. I can say, that this first experience of the Midnight Sun was transformational in my understanding of magic, and directed, ever so slowly, my attention towards more classical methods – a path I was already on even if I did not know it. As you see, much of the method I used for the Assumption of the Godform, while not described in Western esoteric literature, is directly used in the same manner in Indian and Tibetan Tantra over a period of several years, leading up to the final consummation and identification with the deity as a vast cosmological entity.
It also became clear to me that the role of devotion is widely understated, if not outright scorned and ignored in modern magical teachings. This creates a strong break between the heart and the head, making the actions of the hands, feeble at best. In addition, the role of the mind, in terms of the form, or better stated, the law and limits we place on it is critical. This is none other than Karma, or Cause and Result in action. If we think of our actions a limited to our little domain, then they are. If we can conceive of our actions as effecting others, in a positive manner, then they do. If we think of ourselves as a god, then we become one. More importantly, we become what we love. Herein, assuming the Godform is not just the simple manipulation of the astral light like some garment we put on and take off, as is often described in the literature, but the purification of the very energies of Being, and must be treated as such to gain its full effects. We must not banish the form as if it were dirty laundry, but carry it with us across the day, and in our heart. Just as we do the image of our beloved.
Conclusion
Given the results of my devotional retreat, I researched and constructed a simple practice more classical in design, and devoid of the Golden Dawn associations, while still retaining the utilization of delineated practice area. This Liturgy of Hermes has been used by many students and it is hoped that it will become available to a wider audience in the future, through direct instruction. Each of you is strongly encouraged to undertake a devotional retreat of this nature to strengthen your inner connection to your ideal. If an ideal is not yet realized then it is imperative that each of us look into our heart and devote ourselves to an one – one that is worthy of incarnating in this very life, and that will carry us over into the life, and lives, to come.
For more information on the Institute for Hermetic Studies and our courses of instruction visit us at Teachable. com:
https://institute-for-hermetic-studies.teachable.com/
