A blog post written by Aaron Leitch – via The Hermit’s Lamp: The Continuing Tradition of the Modern Hermetic Order of the Golden Dawn
Tag Archives: israel regardie
The Hermetic Order of the Golden Dawn was a magical order founded in 1888. Its teachings focussed on the Qabalah, Hermeticism, astrology, tarot, alchemy – albeit through the lens of Theosophy. In its higher grades (the “inner order”) members passed from the theoretical to the practical and practiced ceremonial magic.
Notable members included S L MacGregor Mathers, Aleister Crowley, W B Yeats, Dion Fortune, A E Waite, Paul Foster Case, as well as a whole host of others.
In 1934, Israel Regardie went public with the teachings of The Golden Dawn, although many of them had been published previously by Crowley.
The original order broke up and stopped operating under the name of “Golden Dawn” in the early twentieth century, but there are nowadays modern revivals of the Golden Dawn, operating in England, America, and elsewhere.
(A2A) Donald Michael Kraig’s “Modern Magick” was my first serious book on practical occultism as well. It is an ideal book for beginners because (a) it contains a lot of suitable material to get you started; and more importantly (b) it also has an extensive bibliography which will clue you in as to where to go and what to read to pursue your studies further.
Other books I generally recommend:
- “The Art & Practice of Astral Projection” – Ophiel;
- “The Mystical Qabalah” and “Sane Occultism” – both by Dion Fortune;
- “The Middle Pillar” – Israel Regardie.
- “Hermetica” – Freke & Gould
- “The Golden Dawn” – Israel Regardie;
- “Magick In Theory & Practice” – Aleister Crowley;
- “The Alchemist’s Handbook” – Frater Albertus;
- “Initiation Into Hermetics” – Franz Bardon;
(Even more advanced):
“The Greek Magical Papyri In Translation” (H D Betz), “Transcendental Magic – its Dogma and Ritual” (Eliphas Levi), “Light on Yoga” (BKS Iyengar), other books by Dion Fortune, Israel Regardie, Crowley, S L MacGregor Mathers, primary texts on Adam McLean’s Alchemy website / Joseph H Peterson’s website, etc, etc, etc.
Answer by Alex Sumner:
If the operative words are “complete novice” I would sayfollowed up by (I would also have recommended “How To Make and Use Talismans” if you can get it, but it appears to be out of print).
is advanced reading, though ultimately highly rewarding.
I have to confess I didn’t actually likeas I found Regardie’s language rather pompous, and it didn’t actually cover anything that had already been done better elsewhere (e.g. by Aleister Crowley or Dion Fortune).
Recently I asked the question:
What book(s) would you recommend to a complete beginner on magick? Shameless plugs only if genuine.
I now present some of the answers I received.
Enchanted: Titania’s Book of White Magic comes recommended from Facebook fan Diane J Reed, who says:
I absolutely love this book … (it’s out of print, so you have to get a used copy). The book is just gorgeous and only deals with “white” magic used for good purposes, but the photography is so beautiful it will make you drool.
I personally am not cognisant with this work, but Titania Hardie, the author, describes it as being within the Wiccan tradition. Whilst on the subject of Wicca, another FB fan, Philip Dean Fox, recommends Witchcraft: A Beginner’s Guide by Teresa Moorey, and two books by Susan Bowes: Life Magic – The power of positive witchcraft. and Notions and Potions: A safe, practical guide to creating magic and miracles. Meanwhile, another FB friend, Adrien, recommends Christopher Penczak’s The Inner Temple of Witchcraft: Magick, Meditation and Psychic Development (Penczak Temple).
Oliver St John recommends Hermetic Qabalah: A Foundation in the Art of Magick by, er, Oliver St John. He assures me:
I still use my own copies for reference, tables, correspondences and other information stored all in one place and easy to find. When I started out I had to have 6 books open at once to find all this stuff.
Oliver also makes the point that:
… plugs to one side, it is a really good question. Where on earth do we start? The milestones like “Complete Golden Dawn” and Crowley’s “Magick” are useless to a complete beginner. I would recommend getting a grounding in at least the basics of astrology and setting up a horoscope. It amazes me how many occultists don’t know the first thing about astrology.
Indeed! Several months ago I gave myself the task of doing a short ten-minute talk to members of a highly secretive branch of the Illuminati (nb: they are not secretive at all! They just don’t want it publicly known that they have a scruff like me as one of their members!) outlining a number of basic reference works for people who might, for all I know, be complete beginners to the mysteries. I remember that many years ago I read a remark by Israel Regardie about the first Knowledge Lecture of the Golden Dawn, recommending to just get any old book on astrology to look up basic terms thereon – so that is exactly what I did, and what I recommended in turn to the members of this order. As it happens, when I went into Waterstones that fateful day, the first book on the subject which I picked up was Teach Yourself Astrology.
Apart from that, there are a few other old favourites that I would personally recommend, e.g.
- The Hermetica, by Timothy Freke and Peter Gandy;
- The Middle Pillar, by Israel Regardie (edited by Chic & Tabatha Cicero);
- Several of the works of Dion Fortune, especially
- A Textbook of Theosophy, by C W Leadbeater; and
- The Art and Practice of Astral Projection, by Ophiel.
An Order is simply a temporary vehicle of transmission — a means whereby suitable individuals may be trained to awaken within their hearts the consciousness of the boundless Light. But sooner or later, it would appear that the initiates foster loyalty to the external husk, the shell, the organisation of grades at the expense of that dynamic spirit for which the shell was constructed. So often has it happened in the past. Every religion stands as eloquent witness to this fact. It is the fate which has overtaken the Golden Dawn. Practically the whole membership is fanatically attached to individuals conducting Temple work as well as to the mechanical system of grades of the Order. But when this piece of teaching and that document of importance is withdrawn from circulation, mutilated, and in some cases destroyed, none has come forward to register an objection.
Its Chiefs have developed the tyranny of sacerdotalism. They have a perverse inclination towards priestcraft, and secrecy has ever been the forcing ground in which such corruption may prosper. Obligations to personal allegiance whether tacit or avowed, is the ideal method of enhancing
the personal reputation of those who for many years have sat resolutely and persistently upon the pastos of the hidden knowledge. If by any chance the hidden knowledge were removed from their custody, their power would be gone. For in most cases their dominion does not consist in the gravitational attraction of spiritual attainment or even ordinary erudition. Their power is vested solely in the one fact, that they happen to be in possession of the private documents for distribution to those to whom they personally wish to bestow a favour as a mark of their
Israel Regardie, What You Should Know About the Golden Dawn
The famous “Bornless Ritual,” otherwise known as the “Preliminary Invocation of the Goetia” is a subject about which I have written before. Now however I want to share with you the results of some discoveries I made when I was doing some scholarly research in London just the other day. Although the Bornless Ritual was made famous by Aleister Crowley in his edition of the Goetia of The Lesser Key of Solomon in 1904, it was in fact in circulation amongst the Adepti of the original Golden Dawn, i.e. Isis-Urania Temple – thus indicating that it was yet another GD teaching that Crowley half-inched.
For example: a copy of the Bornless Ritual may be found in the Library & Museum of Freemasonry amongst the papers of the Rev Ayton, bound in the same volume in which I found A Method of Vibrating Adonai Ha-Aretz To Unite Yourself with your Personal Kether.
Now it so happens that Israel Regardie, in his book The Golden Dawn constructed a Z2 Spiritual Development ritual based around the Bornless Ritual – however, when comparing this to the original GD manuscripts which I have seen it is clear that Regardie’s approach is overly sophisticated. The Adepti of the original GD would in fact simply perform the ritual without adornment – save that at key-points, they would make the Kerubic Sigils with their elemental tools. Moreover the version circulated within the original GD retains the correct spellings of the “Barbarous Names of Evocation” which unfortunately Regardie’s version does not have. (I mention this because one of the themes with which I was concerned when I wrote about the Bornless Ritual previously was the “Barbarous Names” may well have significance in terms of Isopsephos, i.e. Greek Gematria).
Hence: I present below a transcription of “The Bornless Ritual” as it would have been used within the original GD.
An Extremely Powerful Invocation For Daily Use And Work
Thee I invoke, the Bornless One! Thee that didst create the Earth and the Heavens, Thee that didst create the Night and the Day, Thee that didst create the Darkness and the Light.
Thou art Osorronophris, whom no man hath seen at any time. Thou art Iabas; thou art Iapos.
Thou hast distinguished between the Just and the Unjust. Thou didst make the Female and the Male. Thou didst produce the Seed and the Fruit. Thou didst form Men to love one another, and to hate one another.
Hear thou me, for I am Mosheh thy servant, unto whom Thou hast committed thy Mysteries, the ceremonies of Israel.
Thou hast produced the moist and the dry, and that which nourisheth all created life. Hear me, for I am the Angel of Paphro Osorronophris: this is Thy true name, handed down to the prophets of Israel.
[Handwritten: Aquarius symbol with the words “with Air Dagger.”]
Hear me: Ar, Thiao, Rheibet, Atheleberseth, A, Blatha, Abeu, Ebeu, Phi, Chitasoe, Ib, Thiao.
Hear me and make all spirits subject unto me: so that every spirit of the firmament and of the ether; upon the Earth and under the Earth; on dry land or in the water; of whirling air or of rushing fire; and every spell and scourge of God may be obedient unto me.
[Handwritten: Leo-symbol with words “with Wand.”]
I invoke Thee, the terrible and invisible God who dwellest in the void place of spirit: Arogogorobrao, Sothou, Modorio, Phalarchao, Ooo, Ape, The Bornless One.
Hear me and make all spirits subject unto me … (etc)
[Handwritten: symbol of Eagle’s head, with words “with Cup.”]
Hear me: Roubriao, Mariodam, Balbnabaoth, Assalonai, Aphniao, I, Thoteth, Abrasax, Aeoou, Ischara, Mighty and Bornless One.
Hear me and make all spirits subject unto me … (etc)
[Handwritten: Taurus-symbol, with words “with Pentacle.”]
I invoke Thee: Ma, Barraio, Ioel, Kotha, Athorebalo, Abraoth.
Hear me and make all spirits subject unto me … (etc)
[Handwritten: Spirit-symbol, with words “on ground with Incense.”]
Hear me: Aoth, Abaoth, Basum, Isak, Sabaoth, IAO.
This is the Lord of the Gods;
This is the Lord of the Universe;
This is He Whom the winds fear;
This is He Who, having made Voice by His commandment, is Lord of all things – king, ruler and helper.
Hear me and make all spirits subject unto me … (etc)
[Handwritten: Spirit-symbol, with words “in air above with Incense.”]
Hear me: Ieou, Pur, Iou, Pur, Iaot, Iaeo, Ioou, Abrasax, Sabriam, Oo, Uu, Adonaie, Ede, Edu, Angelos Ton Theon, Anlala Lai, Gaia, Apa, Diachanna Chorun.
I am He, the Bornless Spirit! Having sight in the feet – strong, and the Immortal Fire!
I am He, the Truth!
I am He, who hate that evil should be wrought in the world.
I am He who lighteneth and thundereth.
I am He from whom is the shower of the life on Earth.
I am He whose mouth ever flameth.
I am He, the Begetter and Manifester unto the Light.
I am He, the Grace of the World.
“The Heart Girt with a Serpent” is My name.
Come thou forth and follow me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the Earth and under the Earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of God, may be obedient unto me.
IAO. Sabao. Such are the words!
As part of the ritual for his Evocation of Bartzabel, the Spirit of Mars, Aleister Crowley conjured up what was referred to as “The Dog of Evil.” The question naturally arises “why?” and “where did this portion of ritual come from?” The first part may be partially answered by looking at its place in the context of the ritual. Crowley and his chums are busy building up a powerful wall of protection against the potentially dangerous forces they intend to evoke – hence they call upon a magical Guard Dog – the eponymous Dog of Evil – to protect them.
The original source is one of the Papyri (? 501?) in the Harris collection. Israel Regardie referred to it in his book The Tree of Life as a method of banishment used by Egyptian priests, and then purported to transcribe it “verbatim from the Papyrus.”
However, I now have reason to doubt that Regardie was being entirely accurate when he said that he got it verbatim from the Papyrus – for two reasons. The first is the obvious one – his description of the ritual is in English, a language unknown to the ancient Egyptians! I was not actually aware that Regardie was able to read Hieroglyphics – but this is by the by.
I also have evidence which I am not at liberty to publicly reveal.
A RITUAL OF BANISHMENT
To be performed in the South, North, West and East, with the formulation of a guardian in the shape of a dog that was to be terrible to all attacking forces:
“Arise, Dog of Evil, that I may instruct thee in they present duties. Thou art imprisoned. Confess thou that it is so. Horus it is who has given this commandment. Let thy face be terrible as the storm-parted sky. Let thy jaws close pitilessly. Make sacrifice as the God Her-Shafi. Massacre as the Goddess Anata. May thy hair stand up like rods of fire. Be thou great as Horus and terrible as Set.
Equally to the South, to the North, to the West and to the East.
The whole land belongs unto thee. Nothing shall stop thee, whilst thou settest thy face in my defence: while thou settest thy face against savage beasts; while thou settest thy face to protect my paths, opposing thyself to the enemy.
I bestow upon thee the power of vanishing, of becoming noiseless and invisible. For thou art my guardian, courageous and terrible.”
The Middle Pillar is the subject of a paper I recently delivered at a Golden Dawn themed open day.
This talk is aimed at everyone including complete beginner to the Qabalah. In a little while we will be doing the Middle Pillar Ritual itself.
But first, some background.
The Middle Pillar Ritual seems to have been an original creation of Israel Regardie, which he synthesised from Golden Dawn teachings. The Golden Dawn before Regardie did not really use it per se, although they did contemplate the Tree of Life as a whole in ones aura.
The Middle Pillar corresponds to the Sushumna of Yoga – the channel down the centre of the body where are located the Chakras. The Middle Pillar Ritual is thus a technique for rousing the energies of the chakras, but with two key differences:
- In the Qabalah we work with 4 or 5 (I’ll explain later) chakras, not the full 7;
- In the Golden Dawn we always invoke the highest first – always. Therefore we always start from the top (Crown) and go down.
Many schools of Yoga do the opposite – they open the chakras from the bottom upwards. However: Sri Aurobindo, the founder of Integral Yoga, said that the correct Yogic method should be to open the chakras from the top down – like we do in the Golden Dawn. The reason – he says – is that by opening the chakras from the top down one prevents a sudden uncontrolled explosion of Kundalini, because the superior chakras will have already been stabilised and dedicated to God before the Kundalini (which resides in the base chakra) is awakened.
NB: Kundalini rising in a controlled manner is good; exploding uncontrollably is bad, because despite feeling good it leads to bad side-effects.
The “chakras” (actually “Sephiroth”) with which we work are: Kether, the Crown chakra; Daath, the throat; Tiphereth, the heart; Yesod, the sacral or genital region; and Malkuth, the base chakra.
NB: The Sephiroth do not correspond exactly to those of Yoga, so it is best not tot try and keep looking for correspondences where none exist. The Middle Pillar Ritual does not necessarily fulfil the same function as raising Kundalini – it is an invocation of the Divine from above, as opposed to raising energy from below. References to chakras etc are but a convenient peg on which to hang my metaphor, for those not familiar with the Golden Dawn.
Kether – the crown – does correspond fairly well to the Sahasrara, the thousand-petalled lotus. Both represent ones connection to the Universe. In the Golden Dawn the Kether point of one Qabalistic world is the connection to the Malkuth of a superior world: so we may imagine that energy spirals down into our crown chakra from a higher plane of existence.
Daath – the throat – is slightly problematic. It is not actually a Sephirah – technically, it is a place where a Sephirah should be but tellingly, is not. Daath should be considered as a marriage of Chokmah and Binah. Daath does not have any attributions of itself: however, in the Hexagram ritual which we use in the second order, the point corresponding to Daath is associated with the supernals generally and Saturn specifically. For that reason, when we perform the Middle Pillar Ritual we use the divine name of the sphere of Saturn, i.e. Binah.
In any event, Daath does not correspond perfectly with the throat chakra of Yoga. The “Vishuddi” chakra is associated with the element of Akasha, which in the Golden Dawn is more associated with Tiphereth.
The next Sephirah is Tiphereth itself. As it happens both Tiphereth and its corresponding Chakra, Anahata, are associated with the element of Air, in spite of the Tiphereth’s other associations with Akasha or Spirit. Tiphereth itself is associated with the Sun.
Below that is Yesod. This is in the same place as the Svadisthana chakra, however: Yesod is associated with Air, and Svadisthana is associated with Water. All of the Sephiroth of the Middle Pillar are associated with Air, in fact, apart from Malkuth, which is associated with Earth. Yesod itself is also associated with the Moon.
Finally we have Malkuth, which like the Muladhara chakra the lowest chakra, represents the Earth – ones connection with the Earth. There is a fairly major difference, however: because the Yogi does his meditation sitting down, his connection with the Earth is the base of his spine – the perineum. However, because we do our Middle Pillar Ritual standing up, our connection i.e. our Malkuth centre is in our feet. Both the Muladhara chakra and Malkuth are (as said previously) associated with Earth.
Incidentally, Dion Fortune worked out a method of working with all the chakras, albeit using Qabalistic associations with all of them. What she did was to work with the four (or five) Sephiroth which I have already mentioned: however in addition, she imagined the brow chakra (Ajna) as jointly-representing Chokmah and Binah; whilst the solar plexus chakra (Manipuraka) as jointly representing both Hod and Netzach. Daath becomes the Luna plexus, whilst the Vishuddi chakra is imagined as jointly representing Chesed and Geburah. She also formulated an exercise in which after these eight were opened one imagined them being ruled over by Egyptian God-forms. She also specified a method for partner-working – i.e. one partner invokes the chakras for the other and then vice versa.
That digression aside, I will now speak about the Middle Pillar Ritual itself, and what it is used for. It is primarily a method for invoking spiritual blessings for ourselves. Israel Regardie however said that it could also be used for healing, and even as a simple method of practical magic. Regardie’s theory was this. One performs the Middle Pillar ritual – after which one is imagining and feeling oneself filled with light and energy. Then, to perform healing, whilst still contemplating that light and energy, one concentrates on the part which needs to be healed, imagining that light is flowing into that part. It is in effect a Qabalistic form of Reiki. This can be done on oneself, or with a patient who is present, or it can be used as a form of distant healing.
As to practical magic, Regardie said that the Middle Pillar ritual could be used in a way that is similar to what people who work with the aura know as colour breathing. So for example, to attract a specific influence into your life, one would perform the Middle Pillar ritual, and then still contemplating the light circulating in your aura, visualise that your aura is being filled with the colour representing that influence – whilst vibrating the diving names associated therewith.
Regardie also said this could be extended to consecrating talismans. Having created a talisman for a particular purpose, one performs the Middle Pillar ritual, one contemplates the particular influence and its colour, and then one imagines that that light is flowing into the Talisman.
In short, I recommend reading “The Art of True Healing” (which is included in “Foundations of Practical Magic”), “How to Make and Use Talismans” and “The Middle Pillar” itself – all by Israel Regardie. In actual fact the material added to the current edition of “The Middle Pillar” by Chic and Tabatha Cicero almost makes it worth reading by itself.
After the introductory talk, I then led those present in the Middle Pillar Ritual, rather as it is outlined in Regardie’s book, though with a certain amount of adaptation:
By way of setting the scene, I asked all present to imagine themselves in their astral body, which had grown so large that they were the size of the Earth itself. Around them were the stars, whilst directly above their heads a mighty Dragon – the constellation Draco – was flying around and around in a circle, creating a Tourbillon of power (i.e. a vortex or whirlpool) drawing down energy from above.
NB: this is essentially a simplified version of the visualisation that an Adept does when contemplating the Tree of Life projected in a sphere.
A point of light appears in the centre of the circle traced by the path of the Dragon. The vortex draws this light down from above, so that it touches the crown of the participant. As is touches the crown it lights up the Kether centre – visualised as a sphere of white light directly above and touching the top of the head. The light is swirling around inside this sphere, following the perturbations of the vortex.
At this point I asked everyone to vibrate the divine name of Kether – EHEIEH – six times, imagining that the vibrations were occurring in the sphere of Kether itself.
Then I asked everyone to imagine that light from Kether was spiralling down the Middle Pillar like a corkscrew to the throat, lighting up Daath. Again the light was imagined as swirling around inside Daath. The name YOD HEH VAV HEH ELOHIM was vibrated six times, again imagining the vibrations were taking place in that sephirah.
In a similar manner, Tiphereth was invoked with YOD HEH VAV HEH ELOAH VE-DAATH.
Likewise: Yesod with SHADDAI EL CHAI.
Likewise: Malkuth with ADONAI HA-ARETZ. The light was imagined as cork-screwing down even into the Earth.
Then I got the participants to imagine light going down their left-side and up their right-side, enclosing them in a Vesica Piscis, the symbol of transmutation to a higher spiritual level.
Then I got them to visualise the light going down the front of their body and up the back.
Then I got them to imagine light coming up the Middle Pillar from Malkuth to Kether, where it fountained-out and poured down on all sides.
Then I asked them to imagine that light was spiralling back up their bodies, literally wrapping them up.
Given that I had previously been talking about using the Middle Pillar Ritual for healing, I told them that if anyone felt in need of it, they should spend a moment contemplating the person or part being filled with white light. Thereafter – as the flooding in Pakistan was current in the news at the time – I encouraged those present to send healing energy to that country and its people – and also the middle East generally.
Finally, we closed by bringing our attention back to our heart-centres, and vibrating once the mystical names of Jesus – YEHESHUAH, YEHOVASHAH. I personally felt that the ritual was very powerful performed this way, especially with all the chanting.
I have received a message today, which I believe the author would like to be disseminated as widely as possible, as follows:
Phaedra Bonewits has put out a healing request for her husband, Isaac Bonewits (author of Real Magic). Isaac has been fighting colon cancer for quite some time now, and has undergone several rounds of chemotherapy. Unfortunately, he has progressed to the point where he is just not strong enourgh to survive another round of chemo. His doctor has told them that Isaac needs a miracle.
Therefore, Phaedra would like the magical community to kick in the magic and do a “rolling thunder” healing ritual on the night of the full moon, May 27th at 9pm.
A “rolling thunder” ritual, for those who are not ever participated in one, creates an effect like a rolling thunderstorm. The base principle of how to create the effect is well known to ceremonial magicians; quite simply, you do the ritual at 9 pm based on your local time zone. Therefore, the east coast does it at 9 o’clock Eastern; central does it at 9 Central; 9 for those in the Mountain time zone; and yes, 9 o’clock local time for those in the Pacific time zone. The energies roll from one time zone to another.
As for what healing and magical techniques are used, Phaedra does not care. Her only other request, outside of it being done at 9 pm local time is that you use the following chant to link the energies raised: “Isaac’s tumors fade away. Thirty more years with Phae.”
Morgan Drake Ekstein.
This got me thinking about compiling in one place all the magical healing techniques of the western mystery tradition.
The Middle Pillar / “Art of True Healing” Method
This method was described by Israel Regardie first in his book “The Art of True Healing” although a more detailed version is in his seminal work “The Middle Pillar.” As regards self-healing the process is as follows. One performs the Middle Pillar Ritual, first by focussing on Kether and chanting the divine name associated with it half-a-dozen times; then moving down to Daath, Tiphereth, Yesod and Malkuth. Each Sephira is imagined as a sphere of Light, linked by a column of light – i.e. the Middle Pillar. Once one has formulated Malkuthm, one imagines the Light circulating down the left-side and up the right-side half-a-dozen times; down the front and up the back in like manner; up the centre and fountaining up from the top; and winding upwards like a helix. Going through this visualisation / vibration / meditation process with full consciousness puts one in an altered state of consciousness – i.e. magical consciousness. To utilise it for the purpose of healing, one then visualises the Light thus imagined being directed to the part of the body in need of healing – or otherwise the whole body for the sake of general health.
|Daath||Throat||Yod Heh Vav Heh Elohim|
|Tiphereth||Heart||Yod Heh Vav Heh Eloah Ve-Daath|
|Yesod||Groin||Shaddai El Chai|
To heal another the procedure is similar, except that one should go through the Middle Pillar Ritual with the patient. I do not recall Regardie describing distant healing via this method, although I have attempted to do so by visualising the patient as I performed the ritual.
Astral Healing – a method from Magick In Theory & Practice
Aleister Crowley briefly mentions a method of healing which requires considerable control of ones own astral body. Whilst out in the astral, one examines the aura of the person to be healed – a malady will show up as a dark or discoloured patch therein. The healer deliberately brightens the aura of the patient – which in turn will cause an influx of vitality for the patient. Although this requires one to be experienced in astral projection this would seem to be ideal for performing distant healing.
I once tried this and it seemed to work, although I cannot take all credit, as the patients in question also had a church-full of people praying for them at the time.
A Whare Ra Healing Ritual
Follow this link for a Ritual that was used by the Whare Ra temple of the Stella Matutina. I know of a modern Temple that adapted this for the purpose of sending out healing to one of its members who was in a bad way. This seemed appropriate because the ritual itself is well suited for carrrying out in the hall of the Neophytes. Unfortunately, the member in question in all modesty had not let on how bad it was until too late, so by the time the Temple met, it was turned into a ritual to send healing energy to that person’s immortal soul.
Ceremonial Magick (Z2)
According to 777, the miracle of Healing is the magical power associated with the path of Beth, which is associated with the planet Mercury. Thus if one were to construct a magick ceremony, either using the Golden Dawn’s Z2 formulae or otherwise, one would base it upon the qabalistic associations of Mercury, i.e. row 12 of 777. An example of this may be found here.