#cabala

WHAT EVEN IS A RAVIO

For #MiniatureMonday this week we have a miniature manuscript of the order of the counting of the Omer (the Jewish ritual counting the days from Passover to Shavuot). It contains the text of the blessing followed by the daily counting of days and weeks, Psalms, and Ribono shel ʻolam (a cabalistic benediction; f. 5r); and more. The liturgy (blessings and Psalms) is the Ashkenazic rite. Written in Amśṭerdam, 1765-1766 (UPenn CAJS Rar Ms. 533)

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Fora dos Círculos do Tempo

Por Kenneth Grant. Outside the Circles of Time, Capítulo 10.

Frater Achad sustentou que quando ele cruzou o Abismo (1) e foi reconhecido por Crowley como a “criança” mencionada no AL, nenhuma maldição mágica foi liberada sobre o Sistema da A.’. A.’.; a maldição caiu quando, pouco depois, Crowley reformou o ritual do VIº da O.T.O., na forma por ele concebida com o propósito de assumir o Grau de Magus (2). Consequentemente, as iniciações de Achad, que haviam cessado por um período de tempo, foram novamente ativadas, e a descoberta da Chave secreta do AL (3), no solstício de verão de 1917, foi provavelmente um resultado direto desses rituais. Ele escreve:

Realizei esta iniciação durante um período em que estava “sob a Maldição” e, como Pércival (4), fui afetado por ela na forma de uma Ordália astral, o que não havia ocorrido nas iniciações anteriores. Em outras palavras, eu havia cumprido o que foi prescrito em III-47 e o primeiro papel do Louco, III-63 (5), e ainda assim era como se eu tivesse saltado de Yesod para Binah por um método incomum (6).

Deep within the dimmest corridors of Islamic occult tradition, one name resonates with a persistent chill: Ahmad al-Buni. His magnum opus, Shams al-Ma’arif, is far more than a mere grimoire; it is one of the most perilous bridges ever constructed between the human mind and the unknown. While it has been etched into collective memory as a simple manual for summoning spirits, the work is, in truth, the manifestation of a vast system that intertwines the mystical mathematics of letter science with a complex cosmological hierarchy. According to Buni’s own narrative, this knowledge was not a product of armchair imagination but a heritage filtered through the dusty shelves of ancient cities like Jerusalem, Damascus, and Alexandria—and even from the depths of pyramids in the Egyptian city of Akhmim, hidden since before the Great Flood.

When we examine this legacy through a realist lens, the hybrid nature of its origins becomes impossible to ignore. Buni’s roots as an Algerian scholar explain the visible traces of Hebrew Kabbalah and Syriac culture within his naming conventions and ritual structures. In this regard, the book serves as a mystical crucible, melting down the entire esoteric accumulation of the Mediterranean basin. Yet, what truly makes this work haunting is not its formulas, but the psychological dominion those formulas exert over the human practitioner.

The process of contacting the jinn, contrary to popular belief, is not an instantaneous encounter but a grueling phase of psychological and physical conditioning. This period, known as Riyadat, demands total social isolation and a disciplined taming of the body through specific diets. Meanwhile, the mind is driven into a trance-like state through the rhythmic repetition of specific prayers and numerical sequences. This is, essentially, a controlled dissolution of the ego. After days of solitude and intense focus, the human mind stretches its perception of reality, drifting into that hazy threshold where it can finally "touch" the other side.

The ritual reaches its zenith with the summoning of the seven jinn kings and the act of securing their seals. Al-Buni describes this stage with the gravity of a state protocol. The slips of paper hanging around the practitioner’s head and the eerie atmosphere created by candlelight are designed to push the summoner’s willpower to its absolute limit. There is no negotiation here; it is an act of absolute subjugation established through the authority of Divine Names. However, this authority is a double-edged sword. Buni’s jarring warning at the end of the text serves as a reminder that this is not merely a metaphysical event, but a profound test of character. If the heart is weak—if fear seeps into the will—the wounds these "great sovereigns" leave upon the mind can be irreparable. "Refrain from looking at them," Buni cautions; for that gaze is, in reality, a confrontation with the darkest depths of one's own soul.