The 'I' is for Saint Iustina a talented lady of 'easy virtue' in France during the time of the Visigoths (5th century CE). She underwent a miraculous conversion to Christianity, in the course of which she was restored to a condition of 'virgo intacta'; thereafter she was consecrated a 'Bride of Christ' eventually founding her own monastic complex which was run on the strictest disciplinarian lines, not unlike those persisting in organisations like 'Opus Dei' to present times.

After her death many visions were reported, with the manifestation often being described as urging penitent monks to ever greater excesses in mortification of the flesh. On 'the other side' she is said to be particularly responsible for the counselling of clerics who have gained entry to heaven, but who have had withdrawal experiences with thu sudden removal of the necessity to flagellate themselves. Her miracles included the miraculous cure of a bishop "innocently infected" by syphilis.

Saint Iustina was canonised in 891 by Pope Formosus, so this ritual celebrates the eleventh centenary of that event. Regrettably, at the Cadaver Synod of 897, Formosus exhumed corpse was tried for and convicted of heresy on the basis that, although infallible, he had exceeded his authority, and Iustina's canonisation was revoked, together with the many episcopal conferrals and ordinations of priests which he had carried out during a papal reign of some 7 years.

Iustina's remains a shadowy figure in the annals of the church, though she may have re-entered the public imagination two centuries ago as the inspiration for the Marquis de Sade's last extant novel "Justine; or the Misfortunes of Virtue". This oft prohibited volume was written by De Sade during his incarceration in the Bastille, and indeed the Illuminati are often blamed for its ever having seen the light of day by virtue of their having masterminded the authors release in the early days of the French revolution.

De Sade subsequently lived a precarious life, on the one hand acting the 'Scarlet Pimpernel' and saving many aristos (including, improbably, some of his relatives who had had him locked up in the first place) from the guillotine; escaping to England however he used to entertain selected audiences with parlour readings from 'Justine' and from his other works, illustrated by live performers indulging in frenzied excitatory gnosis of a sensual nature.

When invoked to manifestation, as in this ritual, Justine may take the form of a blushing virgin, or of a dominating mother superior, or of a voluptuous whore. Part of the ritual consists of determining the specific magical techniques which initiate paradigm shifts from one phase of manifestation to another; this may involve some interaction with the entity.

In active manifestation phases Justine has been known to make useful oracular pronouncements; she will also charge ritual objects of a personal character and may be persuaded to custom design succubal servitors for private indulgence. In return for such favours Justine expects willing sacrificial human victim, male or female; such a victim should be in good physical condition to ensure acceptability.

She is not a lady who takes kindly to being insulted!

The Temple is simply furnished with a space "Everything is Permissible" defined as in other workings in this series. The objective is to encourage one or more phases or avatars of Justine to manifest in the space "Everything is Permissible".

The operator(s) preparing to take the manifestation may withdraw behind some veil or curtain adjacent to the designated space. Alternatively the invocations may be delivered with all participants located around the perimeter of the space. In the first case, when the concealed operator perceives the imminence of the entity the veil may be torn away and the manifestation revealed. If the alternative techntque is used, one (or more) of the participants will feel drawn into the space as the manifestation takes effect.

One useful undertaking might be a series of workings to discover, by interrogation of manifestations of Justine, details of ritual techniques and procedures used in ancient temples of deities having similar attributes. These might include Ishtar (Babylon), Astarte (Phoenicia), Cetesh (Egypt), Tanit (Carthage) and Coelestis (Carthage and Rome). These details may be elicited from the manifestation(s) either by skillful questioning, or "purchased" or bartered by any participants foolhardy enough to risk sharing the space with the entity. If pressed to provide particular magical information or services, Justine may demand attendance in the space of any of the participants, who should then be delivered in the condition requested by the manifestation. Such a participant, "The Hostage", may negotiate a fixed term, say 5 minutes or an hour, with the entity in the space "Everything is Permissible", but hostages should be aware that the phase of the manifestation may shift (or that the number of manifestations may multiply) during the working.

To a hostage contemplating delivery to the space "Everything is Permissible" an hour of inhibition loss in the entity's company may seem at first an attractive proposition, but if a phase shift is inadvertently triggered, or if one occurs spontaneously, five minutes may seem like eternity.

THE INVOCATION

MT: Lady of the Stars
In the name Iustina we invoke you

ALL: VENI IUSTINA

Voice 1: In the form of Ishtar
Divine lover of the East
Mistress of pleasure
Whore of Babylon
We invoke you.

ALL: VENI IUSTINA

Voice 2: In the form Sexburga
Saintly matron of the North
Mistress of the rod
Abbess of Flatlands
We invoke you.

ALL: VENI IUSTINA

Voice 3: In the form Hippolyte
Beast-clad athlete of the West
Mistress of bondage
Queen of Amazons
We invoke you.

ALL: VENI IUSTINA

Voice 4: In the form Coelestis
Teasing virgin of the South
Mistress of the whisk
Goddess of Carthage
We invoke you.

ALL: VENI IUSTINA