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{{Short description|Ritual of Western ceremonial magic}}
{{thelema|expand=Methods}}
The '''Bornless Ritual''', also known as the '''Preliminary Invocation of the Goetia''' or simply '''Preliminary Invocation''', originates from the Graeco-Egyptian ''[[Papyri Graecae Magicae]]'' (PGM), a collection of ancient spells, invocations, and hymns compiled between the 2nd century BCE and the 5th century CE.{{sfnp|Betz|1996}} Initially used for exorcism and healing, the ritual invokes the "Headless One". In modern times this entity has been re-interpreted as the "Bornless One" without beginning or end, who symbolizes the unity of the divine and the practitioner. Some interpretations suggest that the ritual may have connections with the Egyptian god [[Set (deity)|Set]]. It is also called the "Headless Rite" or the "Invocation of the Bornless One".{{sfnp|Stratton-Kent|2012}}

Adapted by the [[Hermetic Order of the Golden Dawn]] and [[Aleister Crowley]]'s [[A∴A∴]], the ritual is employed to contact the Holy Guardian Angel, a key concept in [[Thelema]] and other esoteric traditions. It serves purposes of spiritual protection, purification, and preparation for deeper magical workings, aiming to facilitate a connection with higher spiritual forces.{{sfnmp|1a1=King|1y=1971|2a1=Sutin|2y=2002}}

Today, the Bornless Ritual remains significant in [[Western esotericism]], especially in the pursuit of the [[Knowledge and Conversation of the Holy Guardian Angel]]. Its continued use underscores its foundational role and impact on the spiritual journey in modern [[occult]] practices.{{sfnp|Hanegraaff|2013}}

==Historical origins and development==
The Bornless Ritual is deeply rooted in ancient texts and traditions, drawing from Graeco-Egyptian magical practices. One of the primary sources for the ritual is the [[Greek Magical Papyri]] (''Papyri Graecae Magicae''), a collection of ancient spells, invocations, and hymns compiled between the 2nd century BCE and the 5th century CE. This collection includes various rituals and invocations that have influenced the development of the Bornless Ritual.{{sfnp|Betz|1996}}

The ritual is derived from a specific text within the Greek Magical Papyri known as the "Stele of Jeu the Hieroglyphist in his letter" (PGM V. 96–172).{{sfnp|Betz|1996}} The original ritual was intended as a rite of [[exorcism]]. It refers to "[[Moses]]" and the "[[Jewish holidays|ceremonies of Israel]]", suggesting a [[Jew]]ish influence.{{sfnp|Guiley|2006|p=47}} The Bornless Ritual was first published in England in 1852 by [[Charles Wycliffe Goodwin]] as ''Fragment of a Graeco-Egyptian Work Upon Magic'' for the [[Cambridge Antiquarian Society]]. In 1899, [[E. A. Wallis Budge]] included excerpts from it in his book ''Egyptian Magic''.{{sfnp|Guiley|2006|p=47}}

The adaptation of the Bornless Ritual in the context of [[Western esotericism]] owes much to the [[Hermetic Order of the Golden Dawn]] (1887–1903). [[Samuel Liddell MacGregor Mathers]], one of the primary founders of the Golden Dawn, is credited with incorporating the ritual into the order's teachings. The Golden Dawn's teachings and ceremonial practices played a significant role in preserving and popularizing the ritual. [[Israel Regardie]]'s ''The Golden Dawn'' provides an in-depth look at the ritual's structure and its significance within the order's framework.{{sfnp|Regardie|1970}}

[[Aleister Crowley]]'s extensive work on the ritual is detailed in his ''The Temple of Solomon the King'',{{sfnp|Crowley|1909–1913}} where he emphasizes its use for attaining the [[Knowledge and Conversation of the Holy Guardian Angel]].{{sfnp|Crowley|1997}} His "[[Liber Samekh]]" offer a detailed interpretation and adaptation of the ritual, which he integrated into his practices. These foundational texts and references form the bedrock upon which contemporary understandings and practices of the Bornless Ritual are built.{{sfnp|Kaczynski|2012}}

==Theoretical foundations==
{{main|Neoplatonism}}
The theoretical foundations of the Bornless Ritual are rooted in [[ancient Egyptian]] and [[Magic in the Greco-Roman world|Greek magical traditions]], reflecting a synthesis of [[Hermeticism|Hermetic]], [[Gnostic]], and [[early Christian]] influences. The ritual calls upon the "Bornless One", a term signifying a [[Greek primordial deities|primordial]], [[Transcendence (religion)|transcendent]] deity beyond the confines of birth and death. This concept is central to the Hermetic tradition, emphasizing the unity of the divine and the individual soul's [[Body of light|capacity]] to access [[Seven heavens|higher realms of existence]]. Philosophers such as [[Iamblichus]] and the [[Neoplatonists]] have significantly contributed to the [[Classical element#Neo-Platonism|metaphysical framework]] that informs the ritual, advocating the practice of [[theurgy]] to attain [[divine illumination]].{{sfnmp|1a1=Fowden|1y=1986|2a1=Butler|2y=1998}}

In [[Thelema]], the Bornless Ritual is particularly significant for its role in the "Invocation of the [[Knowledge and Conversation of the Holy Guardian Angel]]". The invocation's structure and language are designed to evoke a profound spiritual response, tapping into the [[Jungian archetypes|archetypal imagery]] and symbolism present in ancient magical traditions. The ritual's invocation of [[divine names]], [[magical formulae]] and [[Table of magical correspondences|attributes]] is intended to align the practitioner with [[Classical planet|cosmic forces]], facilitating a state of heightened spiritual awareness and connection with the Holy Guardian Angel. This alignment bridges the gap between the material and spiritual worlds, enabling the practitioner to wield spiritual authority and attain deeper [[self-realization]].{{sfnmp|1a1=DuQuette|1y=2003|2a1=Asprem|2y=2018}}

==Structure==
The structure of the Bornless Ritual is composed of several key components that together form an impactful [[invocation]]. It begins with the declaration of the practitioner's intent and a series of preparatory invocations aimed at [[Ritual purification|purifying]] and [[Consecration|consecrating]] the [[Magic circle|ritual space]]. The core of the ritual involves the recitation of the central invocation, which addresses the Bornless One and enumerates divine attributes, invoking protection, guidance, and spiritual authority. This central invocation is a detailed [[litany]] that calls upon various [[divine names]] and attributes, establishing a connection with higher spiritual forces. The invocation includes references to ancient deities such as the [[Egyptian god]] [[Thoth]] and the [[Greek god]] [[Hermes]], symbolizing wisdom and communication.{{sfnp|Betz|1996}}

Following the central invocation, the ritual concludes with a series of closing statements, reaffirming the practitioner's connection to the divine and sealing the ritual space. Each segment is rich with symbolism, drawing on elements from various esoteric traditions to create a unified magical operation. The language used in the ritual is designed to resonate deeply with the practitioner's [[unconscious mind]], invoking a sense of [[awe]] and [[numinosity]]. This intricate structure ensures that the ritual is both a spiritual and psychological journey, guiding the practitioner through stages of purification, invocation, and empowerment. In [[Thelema]], these stages facilitate the [[Knowledge and Conversation of the Holy Guardian Angel]], with the aim of establishing a profound connection with one's true [[Apotheosis|divine self]].{{sfnmp|1a1=DuQuette|1y=2003|2a1=Hanegraaff|2y=2013}}

==Practical application==
In ancient times, the Bornless Ritual was primarily used for [[exorcism]] and healing. Its invocation of the "Bornless One" was believed to summon a transcendent power capable of banishing negative influences and purifying the practitioner and their surroundings. This use of the ritual reflects its roots in the Graeco-Egyptian magical traditions, where it served as a means of invoking divine assistance for health and protection. The ritual's [[exorcism|exorcistic]] qualities was thought to make it effective for warding off [[Demon|malevolent entities]] and ensuring the safety of the practitioner.{{sfnp|Betz|1996}}

In modern [[ceremonial magic]], the Bornless Ritual serves multiple purposes, extending its ancient applications to more complex magical workings. It is often used to invoke divine guidance and protection, enhancing the practitioner's spiritual resilience and clarity. Practitioners often report heightened states of consciousness and profound spiritual experiences as a result of performing the Bornless Ritual. It is considered an advanced practice within the magical community, often performed after preparatory rituals such as the [[lesser ritual of the pentagram]].{{sfnmp|DuQuette|2003|Hanegraaff|2013}}

In the Golden Dawn, it was used as an invocation of the knowledge and conversation of the [[Guardian angel#Thelema|Holy Guardian Angel]]. Crowley included his version of the ritual in his book "[[Libri of Aleister Crowley|Liber Samekh]]". It is a core method and milestone in Thelema, and is often considered the proper preliminary [[invocation]] to the ''[[Ars Goetia]]''{{sfnp|Crowley|1904}} since it was introduced as such by Crowley.{{sfnp|Sumner|2004}}

==Performance==
Performing the Bornless Ritual requires meticulous attention to detail and a profound understanding of its components. The practitioner must begin by [[Ritual purification|purifying]] themselves through bathing and donning ritual garments, followed by the [[consecration]] of the ritual space with incense and the drawing of [[Pentagram|protective symbols]]. The ritual proceeds with the chanting of the [[invocation]], during which the practitioner must focus intensely on the [[Magical formula|words and their meanings]]. The use of specific gestures and movements can enhance the ritual's effectiveness, aligning the practitioner's body and mind with the invocation's spiritual intent.{{sfnp|Greer|2003}}

At the climax of the ritual is the powerful invocation of the Bornless One, a key segment that exemplifies the depth and complexity of the ritual. This climactic invocation as translated from the text by [[Hans Dieter Betz]] reads:

{{blockquote|I am the headless daimon with my sight in my feet; [I am] the mighty one [who possesses] the immortal fire; I am the truth who hates the fact that unjust deeds are done in the world; I am the one who makes the lightning flash and the thunder roll; I am the one whose sweat is the heavy rain which falls upon the earth that it might be inseminated; I am the one whose mouth burns completely; I am the one who begets and destroys; I am the Favor of the [[Aion (deity)|Aion]]; my name is a heart encircled by a serpent; come forth and follow.{{sfnp|Betz|1996}}
}}

Variations of the ritual exist, allowing for adaptations to different traditions and personal preferences, but the core elements remain consistent. Common challenges include maintaining concentration and navigating the intense energies invoked, which can be overwhelming for the unprepared practitioner. However, with practice and experience, these challenges can be managed effectively. The Bornless Ritual demands a high level of commitment and discipline, but its rewards in terms of spiritual empowerment and enlightenment make it a cornerstone of [[ceremonial magic]] practice.{{sfnmp|1a1=Sutin|1y=2002|2a1=Asprem|2y=2018}}

==Spiritual and psychological effects==
Practitioners often report a heightened sense of spiritual clarity and connection, experiencing [[Vision (spirituality)|visions]] or insights during and after the ritual. The repetitive and rhythmic nature of the invocation induces a [[trance state|trance-like state]], facilitating deeper [[meditation]] and [[introspection]]. This process can lead to significant personal transformations, as the practitioner confronts and transcends inner obstacles.{{sfnmp|1a1=Greer|1y=2003|2a1=Hanegraaff|2y=2013}} Practitioners may also use it to integrate their spirituality into their daily lives and navigate their feelings about their place within the cosmos.{{sfnp|Asprem|2018}}

==Retreat and intensive practice==
In modern esoteric practice, the Bornless Ritual is often integrated into intensive retreat settings to potentiate its effects. Inspired by the [[Book of Abramelin|Abramelin operation]], these retreats can span several months. Crowley developed a six-month version detailed in "[[Libri of Aleister Crowley|Liber VIII]]".<ref>Crowley, "Liber VIII".{{full citation needed|date=July 2024}}</ref> During these retreats, practitioners focus intensively on the ritual, aiming to achieve the [[Knowledge and Conversation of the Holy Guardian Angel]]. The extended period of focused practice allows for deeper spiritual engagement and transformation, enhancing the ritual's efficacy and impact.{{sfnp|Kaczynski|2012}}

Reports from practitioners who have undertaken these intensive retreats often mention profound psychological and spiritual experiences. Many practitioners describe encounters with [[Jungian archetypes]], which are symbolic representations of universal human experiences and emotions. These archetypes can emerge during the deep meditative and trance states induced by the ritual, providing insights into the practitioner's [[unconscious mind]].{{sfnmp|1a1=Hanegraaff|1y=2013|2a1=Asprem|2y=2018}}

Additionally, some practitioners report experiencing [[atavistic resurgence]], where ancient, primal aspects of the [[Psyche (psychology)|psyche]] surface during the ritual. These experiences can be both enlightening and challenging, as they confront practitioners with deeply buried aspects of their psyche that require integration and understanding. The intensive nature of the retreat amplifies these experiences.{{sfnmp|1a1=Grant|1y=1972|2a1=Grant|2y=1977|3a1=DuQuette|3y=2003}}

==Scholarly perspectives==
Scholarly interest in the Bornless Ritual spans various disciplines, including [[religious studies]], [[anthropology]], and [[psychology]]. Researchers analyze its historical roots, comparing it with similar rituals across different cultures and epochs. Academic studies often focus on the ritual's linguistic and symbolic components, exploring their psychological impacts and the mechanisms by which they induce [[altered states of consciousness]].{{sfnp|Asprem|2018}}

While scholars critique [[efficacy of prayer]] from a scientific perspective, others acknowledge its cultural and spiritual significance, contributing to a broader understanding of esoteric practices. Jake Stratton-Kent has produced a robust analysis, examining its historical and practical aspects in detail.{{sfnp|Stratton-Kent|2012}} [[Richard Kaczynski]]'s work on Aleister Crowley and Thelema also provides valuable insights into the ritual's context and evolution.{{sfnp|Kaczynski|2012}} Contemporary researchers continue to explore its applications and adaptations in modern occultism, examining how the ritual evolves and maintains its relevance.{{sfnmp|1a1=King|1y=1971|2a1=Hanegraaff|2y=2013}}

==See also==
*{{annotated link|Abrahadabra}}
*{{annotated link|The Book of Abramelin|''The Book of Abramelin''}}
*{{annotated link|Deity yoga}}
*{{annotated link|Goetia}}
*{{annotated link|Ishtadevata|''Ishtadevata''}}
*[[Juno and Genius]] – Tutelary entity or ''double'' 
*{{annotated link|Magical thinking}}
*{{annotated link|Tutelary deity}}
*{{annotated link|Yidam|''Yidam''}}

==References==
===Citations===
{{reflist|30em}}

===Works cited===
{{refbegin|30em|indent=yes}}
* {{cite book |last=Asprem |first=Egil |title=The Problem of Disenchantment: Scientific Naturalism and Esoteric Discourse, 1900-1939 |publisher=State University of New York Press |year=2018 |isbn=978-1-4384-6992-8}}
* {{cite book |last=Betz |first=Hans Dieter |year=1996 |title=The Greek Magical Papyri in Translation |volume=1 |edition=2nd |chapter=''PGM'' 96-172: Stele of Jeu the hieroglyphicist in his letter |location=Chicago & London |publisher=University of Chicago Press |page=103 |isbn=978-0-226-04447-7}}
* {{cite book |last=Butler |first=E. M. |year=1998 |orig-year=1949 |title=Ritual Magic |publisher=Pennsylvania State University Press |isbn=978-0-271-01846-1}}
* {{cite book |editor-last=Crowley |editor-first=Aleister |editor-link=Aleister Crowley |title=The Book of the Goetia of Solomon the King: Translated Into the English Tongue by a Dead Hand and Adorned with Divers Other Matters Germane Delightful to the Wise |year=1904 |place=[[Boleskine House|Boleskine]], Foyers, Inverness |publisher=Society for the Propagation of Religious Truth |isbn=978-0-905841-00-7 |url=https://books.google.com/books?id=EJ1fW--gO0cC}}
* {{cite journal |last=Crowley |first=Aleister |date=1909–1913 |title=The Temple of Solomon the King |journal=[[The Equinox]] |volume=I |number=1–10}}
* {{cite book |last1=Crowley |first1=Aleister |title=Magick: Liber ABA, Book 4, Parts I-IV |title-link=Magick (Book 4) |date=1997 |publisher=Weiser |location=Boston |isbn=0-87728-919-0 |edition=2nd rev.}}
* {{cite book |last=DuQuette |first=Lon Milo |author-link=Lon Milo DuQuette |year=2003 |title=The Magick of Aleister Crowley: A Handbook of the Rituals of Thelema |location=York Beach, Maine |publisher=Weiser Books |isbn=978-1-57863-299-2}}
* {{cite book |last=Fowden |first=Garth |title=The Egyptian Hermes: A Historical Approach to the Late Pagan Mind |publisher=Princeton University Press |year=1986 |isbn=978-0-521-32583-7}}
* {{cite book |last=Grant |first=Kenneth |author-link=Kenneth Grant (occultist) |title=The Magical Revival |publisher=Frederick Muller |year=1972 |isbn=978-0-584-10175-1}}
* {{cite book |last=Grant |first=Kenneth |title=Nightside of Eden |publisher=Frederick Muller |year=1977 |isbn=978-0-584-10206-2}}
* {{cite book |last=Greer |first=John Michael |author-link=John Michael Greer |title=The New Encyclopedia of the Occult |publisher=Llewellyn Publications |year=2003 |isbn=978-1-56718-336-8}}
* {{cite encyclopedia |last=Guiley |first=Rosemary |year=2006 |title=Bornless Ritual |encyclopedia=The Encyclopedia of Magic and Alchemy |publisher=Facts On File |isbn=978-1-4381-3000-2 |pages=47–8}}
* {{cite book |last=Hanegraaff |first=W. J. |year=2013 |title=Western Esotericism: A Guide for the Perplexed |publisher=Bloomsbury Publishing |isbn=978-1-4411-8897-7}}
* {{cite book |last1=Kaczynski |first1=Richard |author-link=Richard Kaczynski |title=Perdurabo: The Life of Aleister Crowley |edition=rev. & exp. |year=2012 |publisher=[[North Atlantic Books]] |isbn=978-1-58394-576-6}}
* {{cite book |last=King |first=Francis |author-link=Francis King |title=The Rites of Modern Occult Magic |publisher=Macmillan |year=1971 |oclc=1151175433 |url=https://archive.org/details/ritesofmodernocc00king |url-access=registration}}
* {{cite book |last=Regardie |first=Israel |author-link=Israel Regardie |title=The Golden Dawn |date=1970 |isbn=0-87542-663-8 |publisher=Llewellyn Worldwide}}
* {{cite book |last=Stratton-Kent |first=Jake |year=2012 |title=The Headless One |location=West Yorkshire |publisher=Hadean Press |isbn=978-1-914166-81-5}}
* {{cite journal |last=Sumner |first=Alex |year=2004 |title=The Bornless Ritual |journal=Journal of the Western Mystery Tradition |volume=1 |issue=7}}
* {{cite book |last=Sutin |first=Lawrence |author-link=Lawrence Sutin |title=Do What Thou Wilt: A life of Aleister Crowley |year=2002 |publisher=St. Martin's Griffin |isbn=0-312-25243-9 |location=New York |oclc=48140552}}
{{refend}}

==Further reading==
{{refbegin|30em|indent=yes}}
* {{cite book |last=Brier |first=Bob |author-link=Bob Brier |title=Ancient Egyptian Magic |publisher=Morrow |year=1980 |isbn=978-0-688-03654-6 |ref=none}}
* {{cite book |last=Butler |first=A. |year=2011 |title=Victorian Occultism and the Making of Modern Magic: Invoking Tradition |publisher=Palgrave Macmillan UK |isbn=978-0-230-29470-7 |ref=none}}
* {{cite book |last=Dukes |first=Ramsey |year=2018 |title=The Abramelin Diaries |publisher=Aeon Books |isbn=978-1-911597-19-3 |ref=none}}
* {{cite book |last=Dunn |first=P. |year=2008 |title=Magic, Power, Language, Symbol: A Magician's Exploration of Linguistics |publisher=Llewellyn Publications |isbn=978-0-7387-1360-1 |ref=none}}
* {{cite book |editor-first=Claire |editor-last=Fanger |title=Invoking Angels: Theurgic Ideas and Practices, Thirteenth to Sixteenth Centuries |year=2012 |publisher=Pennsylvania State University Press |isbn=978-0-271-05143-7 |ref=none}}
* {{cite book |last=Lycourinos |first=D. Z. |year=2017 |title=Ritual Embodiment in Modern Western Magic: Becoming the Magician |publisher=Taylor & Francis |isbn=978-1-351-32995-8 |ref=none}}
* {{cite book |last=Newcomb |first=J. A. |year=2002 |title=21st Century Mage: Bring the Divine Down to Earth |publisher=Red Wheel Weiser |isbn=978-1578632374 |ref=none}}
* {{cite journal |last=Otto |first=B.-C. |year=2016 |title=Historicising "Western Learned Magic" |journal=Aries |volume=16 |number=2 |pages=161–240 |doi=10.1163/15700593-01602001 |ref=none}}
* {{cite book |last=Regardie |first=Israel |author-link=Israel Regardie |year=1972 |title=The Tree of Life |publisher=Samuel Weiser |isbn=978-0877281498 |ref=none}}
* {{cite book |last=Regardie |first=Israel |year=2007 |title=Ceremonial Magic: A Guide to the Mechanisms of Ritual |publisher=Aeon Books |isbn=978-1-904658-10-8 |ref=none}}
* {{cite book |last=Ritner |first=Robert K. |author-link=Robert Ritner |title=The Mechanics of Ancient Egyptian Magical Practice |publisher=Oriental Institute of the University of Chicago |year=1993 |isbn=978-0-918986-75-7 |url=https://archive.org/details/mechanicsofancie0000ritn |url-access=registration |ref=none}}
* {{cite book |first=Abraham |last=von Worms |title=The Book of the Sacred Magic of Abramelin the Mage |translator=S.L. MacGregor Mathers |orig-year=1897 |edition=reprint |publisher=Dover Publications |year=1975 |isbn=0-85030-255-2 |oclc=868276719 |url=https://www.sacred-texts.com/grim/abr/index.htm |access-date=2017-05-08}}
* {{cite book |title=Book of Abramelin: A New Translation |first=Abraham |last=von Worms |editor-first=Georg |editor-last=Dehn |translator=Steven Guth |publisher=Nicholas Hays |year=2006 |isbn=0-89254-127-X}}
{{refend}}

{{Thelema series}}

[[Category:Ceremonial magic]]
[[Category:History of magic]]
[[Category:Magic rituals]]
[[Category:Thelema]]