Ceremonial Magic: 01/01/2008

Models Of Magic By Frater Ud

by Frater U.'.D.'. (Germany)

In the course of exploring the possibilities of new, more efficient techniques of magic I was struck by the fact that a structuralist view of the history of magic to date might prove helpful. After all, magicians have always aspired to restate the theory and practice of magic in the language of their times i.e. in different models pertaining to current world views.

There is, however, some risk involved in such an approach: models do not really explain anything, they are only illustrations of processes, albeit rather useful ones. What's more, over-systematization tends to obfuscate more than it clarifies and one should not mistake the map for the landscape anyway, a fallacy a great many kabbalists seem to be prone to.

Thus, the following five (or rather: four plus one) models of magic should be seen as a means of understanding the practical possibilities of various magical systems rather than as definitive theories and/or explanations of the way magic works.

It has proved effective in practice to view magic under the following categories:

The Spirit Model
The Energy Model
The Psychological Model
The Information Model
The Meta-Model

Also try this free pdf e-books:

Aleister Crowley - Liber 004 Or Magick Liber Aba
Eliphas Levi - Histoire De La Magie In French Ver 1

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Laws Of Magick 1

by Simon Magus

Magick, not unlike physics or chemistry, operates according to certain laws. These laws, as well as those of the sciences, residein reality within the heads of those who use them.

However, the analysis of reality into artificial categories is useful at certain levels of investigation. It is well to bear in mind, nevertheless, that such categories reflect more the contents of the human mind than they do of whatever "reality" might be out there.

For the following analysis we are indebted to REAL MAGIC by P.E.I. Bonewits. Mr Bonewits, incidentally, holds the first Bachelor of Arts degree in magic(k) ever awarded. He, much to the chagrin of some of the faculty of the University of California, was awarded the degree in June, 1970.

LAW OF CAUSE AND EFFECT

Anything done under EXACTLY the same conditions will always be associated with exactly the same result. This law is taken for granted in the sciences and in everyday life. The whole concept of causation is now on shaky ground, thanks to developments in the field of quantum physics. But for practical purposes, in magick as well as in our everyday lives, we ignore causality to our own peril. We must assume, at least in dealing with things the size of human beings, that effects follow causes. Even in the constantly flowing, changing astral realm we find the law of cause and effect in full operation.

LAW OF KNOWLEDHGE

This law tells us that "understanding brings control," that the more you know the more powerful you are. If you know all about something, you have total control over it. "Knowledge is power."

LAW OF SELF-KNOWLEDGE

This is a sub-law of the previous law and follows from it. If you know yourself, you control yourself. The more you know about yourself, the better you can control yourself.

LAW OF NAMES

This law is related to the Law of Knowledge and to the Law of Association. It states if one knows the whole and complete name of a phenomenon or entity, one has complete control over it. This is one of the reasons the Mystery Religions (including Christianity) conferred a new name on the neophyte. His new name was then his true name, but it was known only to his fellow members of the mystery. The Law of Names also relates to the Law of Personification which will be explained later. Two premises behind the present law are: (1) Names are definitions. This is more obvious in simpler languages, but it is as true of English as of any other. Sometimes the definition is hidden in the origin of the word, as is often the case with those derived from Latin or Greek, but it is there. (2) Names are mnemonic (memory) devices which trigger a range of associations. (See the Law of Association).

LAW OF WORDS OF POWER

This is a sublaw of the Law of Names. It states that certain words trigger changes in the inner and outer realities of the person saying them. Many of these words are corruptions of the names of abcient Gods. Words like "Abraxas," Osorronnophris," "Abracadabra" are examples. They have no meaning to us today, but THEIR POWER LIES IN THE SOUNDS OF THE WORDS THEMSELVES.

LAW OF ASSOCIATION

If two things have something in common (anything!), that thing can be used to control both. Bell's theorem in quantum mechanics indicates that every particle in the Universe affects every other. The following two sublaws, which anthropologists think are the basis of "primitive" magick, are more useful in practice. These are the Laws of Similarity and Contagion.

LAW OF SIMILARITY

Most people have heard of sympathetic magick, which is based on this principle. Effects resemble causes. To make something fly, put feathers on it and make chirping noises. Wave it in the air. The example is not entirely absurd and serves to illustrate the principle. Much of the magick of "primitive" people is of this nature. For example, rain is made by (among other actions) sprinkling water on the ground (or by washing your car -- a modern example of the same principle!).

LAW OF CONTAGION

This is the principle behind doll-sticking and such in "primitive" magick. This directly relates to Bell's theorem and states that things once in physical contact continue to influence one another after they have been separated. This relates more to our consciousness than to things as they are in the physical world, but defining the two is more difficult than they appear on the surface. Thinking, feeling, and memory are associational functions of the human brain. New data are related to existing knowledge and patterns are established which correlate particular elements of knowledge. The overall pattern, which includes the "personality" and the "world view" is the METAPATTERN of all this. This metapattern we may consider to be made up of the memories, fantasy images,
beliefs, values, techniques, rules of behavior, attitudes, etc. which make up the individuality of the person.

LAW OF IDENTIFICATION

This law relates to those of Knowledge, Association and Personification. It states that by complete association between your metapattern and that of another entity, you can BECOME that entity. You can then examine your own metapattern from the point of view of that entity. At full identification, one "becomes" the entity. All idea of distinctness vanishes and you are empowered with all the attributes of that entity because you ARE that entity. The danger here is that many people become lost in the new identity as the stronger metapattern submerges the weaker. Proper training, practice and guidance will lessen the danger.

LAW OF SYNTHESIS

Two opposing ideas or items of data will be resolved into a third idea that is more valid than the first two. This principle allows you to hold two seemingly contradictory ideas (such as, "Electrons are particles," and "Electrons are waves.") at the same time. Reality is as it is, not as we concieve it (or even as we perceive it, for that matter). The wave-particle duality in physics is an example. Physicists were nonplussed to observe in their experiments that light behaved (depending on the experiment) sometimes like a wave and sometimes like a particle. Light striking a surface of copper, say, releases electrons from the surface. This phenomenon, when examined closely, demonstrates that light is made up of particles (now called photons) which impart energy to the electrons,
allowing them to escape. However, another experiment, in which we direct a beam of light at some pinholes, "proves" that light is of the nature of waves.

assuming that we have a beam of "parallel" light (a plane wavefront), we see the light projected onto the screen. If we cover one of the pinholes, we see a single illuminated spot on the screen. If wwe uncover the first and cover the second pinhole, we again see a single spot projected onto the screen. Now, if we uncover both pinholes, what do we see? Two spots of light? No! We see a pattern of alternating light and dark bands on the screen. This phenomenon is due to INTERFERENCE between the crests and troughs of the WAVES of light as they strike the screen. When two crests occur together, or two troughs, the amplitude is doubled, and we get a bright area. But when a crest and trough coincide, they cancel each other , and the result is a dark spot of zero amplitude (no brightness). The point of all this is that interference is necessarily a WAVE phenomenon. The experiment demonstrates the wave nature of light. How do we resolve the dilemma? By realizing that we are dealing with something that is neither a wave nor a particle, but SOMETHING ELSE.

Also try this free pdf e-books:

Joseph Ennemoser - The History Of Magic Vol 1
Anonymous - The Basics Of Magick

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History Of Enochian Magick

Enochian Magick was first presented to the public in modern times by Sir John Dee, the court astrologer to Queen Elizabeth of England. Dee was born in England in 1527, and was a magician as well as an astrologer. Working with Edward Kelly (sometimes spelled Kelley), his psychic associate and partner, Dee "discovered" the system of Enochian Magick. According to Dee’s diary, the magical system was revealed to him by the Enochian Angels that inhabited the Watchtowers and Aethyrs of the subtle regions of the universe.

While Kelly conducted the psychic operations known as skrying, Dee kept meticulous records of everything that occurred. Kelly would look deeply into a crystal "shewstone" and describe aloud whatever he saw. Dee, in turn, carefully wrote everything down. The shewstone of Dee and Kelly is believed to have been a black crystal about the size of an egg. Although objects such as water and mirrors can often be used to skry successfully, the favored material is crystal. Dee is credited with having been one of the first magicians to use a large polished spherical crystal—a crystal ball.

The net result of Dee’s research was a series of tablets sectioned into squares with runes on each square. These runes were the letters of the Enochian alphabet. They spelled out the names of the deities who presided over the regions symbolized by the squares. The tablets were thus devised as maps of the invisible spheres that surround our physical world.

Little became of Dee’s work until late in the nineteenth century, when it was incorporated and adopted by a mysterious and highly secret brother-hood of adepts in England, who called themselves the Hermetic Order of the Golden Dawn. They invoked the Enochian deities whose names were written on the tablets. They also traveled in what they called their Body of Light (a poetic term for the aura) into these subtle regions and recorded their psychic experiences in a scientific manner. One member, who left the Order to found his own, traveled through each of the thirty Aethyrs. His name was Aleister Crowley, and he carefully recorded his travels through the Aethyrs in a book called The Vision and the Voice. This book was written with highly symbolic imagery, and most people find it too difficult to understand or put to practical use.

The book, Enochian Magick: A Practical Manual (Schueler, Llewellyn Publications), was written in an effort to eliminate the unnecessary complexity of the Enochian magickal system and to combine its numerous elements into a single source. This book, published as a part of Llewellyn’s High Magick series, contains fundamental teachings of Enochian Magick such as the derivation of deity names, the rules associated with deriving signposts (known characteristics of the Watchtowers and Aethyrs of Enochian Magick), and step-by-step techniques for invocations. This book was followed by An Advanced Guide to Enochian Magick, which includes the main rituals and formulae of Enochian Magick. A third book, Enochian Physics, describes the structure of the Enochian magickal universe and compares that with the latest theories of modern physics. A fourth book, Enochian Tarot, was published in 1989.

The Empirical Rules Of Magick 06 Symbols And Chakra

Symbols

Over the millennia, people have discovered symbols which speak to the Little Selves of nearly everyone. Various sets of symbols form the foundation of the many different schools of magick. They are often culturally oriented. Because our culture is far removed from its magickal symbols, each must discover his own. There are myriads of occult books that offer as many different symbols as you could want. If you are interested, research them. Look first to your religion or ethnic background for your symbols. Mythology and astrology are also good sources.

One kind of symbol is the magickal tool. This is a physical object which you have consecrated for magickal work. If you have, for instance, a cross or star which you want to use for protection, you must empower the object for that purpose in a ritual. You will direct you will, through statement and visualization, into to object. From then on it is a constant tangible reminder to you and your Little Self. Treat it with the greatest respect.

When you want to use a symbol, first explore your feelings as you look at it. If it conjures the feelings you want, then use it. With symbols from a source, try do this before you read what the "authentic" meaning is. Sometimes you can get new information by not prejudicing yourself. Be careful if the meaning is very different, though. If you are not entirely in tune with your Little Self (and few beginners are), you may be missing something that will affect your spell.

Chakra

To give you an idea of what to look for and a sample to try, here is a simple set of symbols based on the Chakra. Chakrum (singular) is Sanskrit for wheel, although vortex would be a better word. Chakra refers to points in the body where certain energies localize. These types of energies correspond to many different things: herbs, stones, times, planets, moods, political beliefs. It is possible to relate anything to a chakrum. This chart gives points on the body, one of the many color schemes and how one experiences these energies. This becomes useful when you seek a reinforcing energy. You can use this chart to decide where to apply a magickal oil or what color is best to use in a given project.

RED ROOT Physical Health and Energy
ORANGE SPLEEN Sexual and Reserve Energy (Second Wind)
YELLOW SOLAR PLEXUS Mental and Emotional Energy
GREEN HEART Love, Prosperity, Fertility, Growth
BLUE THROAT Command, Creation, Will, Expression
INDIGO BROW Magick, Psychic Energy
LAVENDER CROWN Spirituality
WHITE Positivity, all colors combined, the Universal Deity (God)
BLACK Absorbs negativity
PINK Filial Love, "Agape" (look it up)
BROWN Earthiness, Grounding, Hearth & Home
GOLD Wealth
TEMPLES Thoughts, mind

The blue is a very light blue. Indigo is a very dark blue, like navy blue. Lavender is a mixture of the colors and the energies of red, indigo and white. It is a very light color which you might be able to see at the edge of a gas flame. The root chakrum is at the base of the spine. The spleen is a few inches higher and to your left or along the spine (your choice). The Solar Plexus at the navel (there is a major nerve nexus here). The Brow or Third Eye Chakrum is associated with the pineal gland. On the skin, the point is on the brow between the eyes. The crown is the top of the head, associated with the fontanelle (soft spot). If you use something black (like obsidian) to absorb negativity, be sure to wash it occasionally to get rid of the negativity. When you burn a black candle, this creates a vacuum. This may be filled by negativity unless you also burn a white candle to bring in positive energy.

A Study Guide For Magick In Theory And Practice

by Bill Heidrick WEH NOTE: A revised and somewhat expanded version of this, guide will be found in the THELEMA LODGE CALENDAR for November 1986 e.v.

Many Thelemites are a bit appalled by the evident complexity of this work. Crowley wrote it in obedience to the injunction in The Book of the Law:У I, 35-37:

Т35: This that thou writest is the threefold book of Law.
36: My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of Ra-Hoor-Khu-it.
37: Also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach.У It is the last of these verses that prompted Crowley to write ТBook FourУWEH NOTE: Reader please remember that THE BOOK OF THE LAW should not be interpreted for anyone else. I may have gotten a bit carried away in this paragraph. -the fourth book to The Book of the Law,У but not the fourth Chapter of the same; for verse 35 clearly declares that there are only three parts to ТLiber AL.У
The closing verses of ТLiber ALУ also leave no possible doubt that the Book itself is ended. There is no Fourth Book or Chapter to ТLiber AL,У and there never will be; efforts by such as James Beck and this ТBook of CodesУ published in the recent ТBook of PerfectionУ are misguided in claiming this. Such works can be of considerable value, but cannot rest on a par with The Book of the LawУ -- more on this subject in another place. {9}

In addition to several other aids, the reader of ТMagick in Theory and PracticeУ will be better armed for the fray with a copy of ТMagick Without TearsУ (letters written by Crowley to explain M in T and P) and a slender volume sometimes published separately from M in T and P titled ТBook FourУ. This latter is an introduction to the technical aspects of Magick. Actually ТMagick in Theory and Practice,У taken together with this little book,WEH NOTE: And ТEquinox of the GodsУ. form ТBook FourУ.WEH NOTE: These texts are available on diskettes from O.T.O.

ТMagick in Theory an PracticeУ is roughly divided into two parts: Theory and Practice -- hence the title. This Study Guide will chiefly concern itself with the Theory part. Notes will be added on some of the Rituals, but they require a more extensive discussion than is possible here. Membership in the Order makes possible further instruction.

Obviously the first thing to do with the book is to have a good look at it. Mark especially the diagrams of the signs given at the beginning and the list of recommended reading found in the middle. These two short items are doors to understanding the rest.

INTRODUCTION -- intended to perform several functions. For a person already able to confront Magick without undue skepticism, it may be unnecessary. For the beginner, it includes a pseudo-rational exposition of the Magical world-view. Actually, this introduction is a series of images and tropes -- it is intended to begin an opening of the more closed minded readers and to trap the minds of those who should not study this work -- so that they will not enter into danger.

Chapter 0 -- basic philosophy and method. The real introduction to the Work.

Chapter 1 -- Definition of terms and fundamental advice. Learn this before going further. The material is relatively light. Any difficult point may be returned to later -- such difficulty will be more a matter of trying to find problems that arenХt there, than it will be of confronting real obstacles.

Chapter 2 -- through Chapter 7 -- Magick formulas. These are mental ways of organizing thought and ritual. The reader will not be able to understand them perfectly at first. They must be firmly understood before any of the Rituals can be consciously mastered. Each of these chapters should be studied and learned in succession before any but light reading of the rest is undertaken.

Chapter 8 -- This sets the method for the whole of the Work. It must be studied well. It may be studied along with Chapters 2 through 7.

Chapter 9 -- Basics of use of sound and general notes on working. Necessary for ritual, but not absolutely necessary of understanding of general theory. Some valuable points of philosophy are to be found here, none-the-less.

Chapter 10 -- Method of physical action in ritual. Necessary for the rituals.

Chapter 11 -- The critical work of performing Magick rests in development of the Body of Light. This chapter introduces the method and concept. Study this before reading further.

Chapter 12 -- Technical instruction. Not all of this material is to be taken literally. Those who wish to become involved in this level of working should proceed cautiously and with instruction from those they can accept as teachers. WEH NOTE: Bloody sacrifice is not all it seems. Some of this refers to preconception birth control. Postpartum birth control is murder. DonХt get the two confused! When Crowley says that he has sacrificed a child, he means that he has diverted the act of conception to magical ends. --- from the revised guide in the 1986 e.v. TLCУ. I added this comment to my original writing when I discovered that Crowley and O.T.O. were under attack by Christian fundamentalists and others, through deliberate misrepresentation of this chapter in MT&P. There is a footnote in MTP which makes this concept clear enough, but the slanderers have usually seen fit to gloss over the point.

Chapters 13 and 14 --- This must be studied closely. The material here is of very wide application in all workings.

Chapter 16 part I -- The main point is not to take a magical Oath until you are ready to set the pattern for your lifeХs work.

Chapter 15 -- Read and reread this material until it become an integral part of your thought. This is absolutely basic technical and attitudinal orientation.

Chapters 16 part II and 17 -- Not generally important unless it is desired to take on specialized work of this kind.

Chapter 18 -- Very important. Study closely. This material is essential to successful working and control. Without the knowledge presented here, your body of light will be effectively blind and blundering.

Chapter 19 -- Specialized work again. Study if it appeals to your interest. {10}

Chapter 20 -- This will appear obscure at first. It is the advanced theory of ritual design. Without this material, one cannot understand some of the shorter rituals given in the rest of the book. Some of the ideas presented here are misleading if looked at lightly. Study of this chapter should come after work with the earlier part of the book.

Chapter 21 -- The material here is mostly advanced philosophy of Magick. Some parts will appear clear on first reading. This chapter may be read chiefly for entertainment until one has read The Book of the Law.

While the theory chapters of ТMagick in Theory and PracticeУ are being studied one should practice several rituals. Study of Appendix III on pages 245 and 246 of the shorter edition of the book is advised. Rituals for special attention include Liber E (general exercises), Liber O (especially the Lesser Pentagram Banishment),WEH NOTE: There are lots of typographical errors in this version of Liber O, as well as elsewhere in most editions of MT&P. Liber Resh (daily). The student is advised against Liber III in instruction #2 -- the basic method is excellent, but this particular technique is not for most people (or necessarily the most promising students).

In the process of reading ТMagick in Theory and PracticeУ, one comes across many references to the ТEquinoxУ and other writings. In most instances, the point to be found in the reference is unnecessary for the average student. When unusual difficulty arises, Associates and Initiates of the Order may apply for specific instruction. Inquires by others will be handled as time permits. Here is a brief note on some of the rituals in the ТPracticeУ section of the text:

Liber Samekh -- excellent for gathering magical force. Should be performed only in conjunction with banishing rituals. The injunction that no names be used unless understood perfectly may be considered as a trope. Appendix VI ТGrimorium SanctissimumУ -- The Latin portion beginning this section. This material may be interpreted as a method for securing the fluids of the sex-act for magical application. It is unwise to attempt this work without instruction and an effective body of light under control.

Liber XXV -- advance form of the Pentagram Banishment. Should only be undertaken after study of The Book of the Law.У Another version is to be found in The Book of Lies.

Liber V -- difficult. Successful performance of this ritual may be a goal to set in testing your own comprehension of this book.

Liber XV -- the principal group ritual of the Order in the Outer. Appendix VII, Liber HHH. This material is in the line of the Order of the Golden Dawn to some extent. Alteration and adaptation to circumstance is valid.

Liber E -- Very important to take up with the study of the theory sections.

Liber O -- Basic Golden Dawn rituals for practical working. This material should be relatively easy to understand. It is assumed knowledge for the more elaborate workings presented before and after it in the text.

Liber Astarte -- Very useful. It may be undertaken without reading the rest of the book.

Liber RV -- Yoga instruction. Should be taken up as an independent practice throughout oneХs working and study. It furthers all efforts.
Liber Yod -- another item that may be considered a sort of self-proficiency test. Very good mental yoga when attained. It furthers all efforts.
Liber Thisharb -- for very advanced working only. Do not attempt it until skilled in all other workings and experienced by several years of magical practice. It may be studied, if the temptation to practice it can be mastered, at any level.
Liber B -- Its value is wasted on those who are not ready for it.
Liber Resh -- For daily use by all.
Liber III -- Excellent discipline, if the part about the razor is not taken rashly. {11}

Also try this free pdf e-books:

Frater Fp - Sigils In Theory And Practice
Aleister Crowley - Magick In Theory And Practice

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Ceremonial Magic

Models Of Magic By Frater Ud

Laws Of Magick 1

History Of Enochian Magick

The Empirical Rules Of Magick 06 Symbols And Chakra

A Study Guide For Magick In Theory And Practice

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