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Magic is the claimed art of altering things either by supernatural means or through knowledge of occult natural laws unknown to science. Magic has been practised in all cultures, and utilizes ways of understanding, experiencing and influencing the world somewhat akin to those offered by religion, though it is sometimes regarded as more focused on achieving results than religious worship. Magic is often viewed with suspicion by the wider community, and is commonly practised in isolation and secrecy. Modern Western magicians generally state magic's primary purpose to be personal spiritual growth, many seeing magic ritual purely in psychological terms as a powerful means of autosuggestion and of contacting the unconscious mind.[citation needed] Modern perspectives on the theory of magic broadly follow two views, which also correspond closely to ancient views. The first sees magic as a result of a universal sympathy within the universe, where if something is done here a result happens somewhere else. The other view sees magic as a collaboration with spirits who cause the effect.
Rituals
Magical rituals are the precisely defined actions (including speech) used to work magic. Bronislaw Malinowski describes ritual language as possessing a high "coefficient of weirdness," by which he means that the language used in ritual is archaic and out of the ordinary, which helps foster the proper mindset to believe in the ritual. S. J. Tambiah notes, however, that even if the power of the ritual is said to reside in the words, "the words only become effective if uttered in a very special context of other action." These other actions typically consist of gestures, possibly performed with special objects at a particular place or time. Object, location, and performer may require purification beforehand. This caveat draws a parallel to the felicity conditions J. L. Austin requires of performative utterances. By "performativity" Austin means that the ritual act itself achieves the stated goal. For example, a wedding ceremony can be understood as a ritual, and only by properly performing the ritual does the marriage occur. 'Emile Durkheim stresses the importance of rituals as a tool to achieve "collective effervescence," which serves to help unify society. Psychologists, on the other hand, describe rituals in comparison to obsessive-compulsive rituals, noting that attentional focus falls on the lower level representation of simple gestures. This results in goal demotion, as the ritual places more emphasis on performing the ritual just right than on the connection between the ritual and the goal. However, the purpose of ritual is to act as a focus and the effect will vary depending on the individual.
[edit] Magical symbols
Magic often utilizes symbols that are thought to be intrinsically efficacious. Anthropologists, such as Sir James Frazer (1854-1938), have characterized the implementation of symbols into two primary categories: the "principle of similarity," and the "principle of contagion." Frazer further categorized these principles as falling under "sympathetic magic," and "contagious magic." Frazer asserted that these concepts were "general or generic laws of thought, which were misapplied in magic."[10]
[edit] The Principle of Similarity
The principle of similarity, also known as the "association of ideas," which falls under the category of "sympathetic magic," is the thought that if a certain result follows a certain action, then that action must be responsible for the result. Therefore, if one is to perform this action again, the same result can again be expected. One classic example of this mode of thought is that of the rooster and the sunrise. When a rooster crows, it is a response to the rising of the sun. Based on sympathetic magic, one might interpret these series of events differently. The law of similarity would suggest that since the sunrise follows the crowing of the rooster, the rooster must have caused the sun to rise.[11] Causality is inferred where it should not have been. Therefore, a practitioner might believe that if he is able to cause the rooster to crow, he will be able to control the timing of the sunrise.
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Liber A'ash vel Capricorni (CCCLXX) by Saint Aleister Crowley
0. Gnarled Oak of God! In thy branches is the lightning nested! Above thee hangs the Eyeless Hawk.
1. Thou art blasted and black! Supremely solitary in that heath of scrub.
2. Up! The ruddy clouds hang over thee! It is the storm.
3. There is a flaming gash in the sky.
4. Up.
5. Thou art tossed about in the grip of the storm for an aeon and an aeon and an aeon. But thou givest not thy sap; thou fallest not.
6. Only in the end shalt thou give up thy sap when the great God F. I. A. T. is enthroned on the day of Be-with-Us.
7. For two things are done and a third thing is begun. Isis and Osiris are given over to incest and adultery. Horus leaps up thrice armed from the womb of his mother. Harpocrates his twin is hidden within him. Set is his holy covenant, that he shall display in the great day of M. A. A. T., that is being interpreted the Master of the Temple of A.'.A.'., whose name is Truth.
8. Now in this is the magical power known.
9. It is like the oak that hardens itself and bears up against the storm. It is weather-beaten and scarred and confident like a sea-captain.
10. Also it straineth like a hound in the leash.
11. It hath pride and great subtlety. Yea, and glee also!
12. Let the magus act thus in his conjuration.
13. Let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. Then let him sway the force of him to and fro like a satyr in silence, until the Word burst from his throat.
14. Then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the Genitor-Genetrix of the Universe, wher he is the Vessel.
15. Nor do thou deceive thyself. It is easy to tell the live force from the dead matter. It is no easier to tell the live snake from the dead snake.
16. Also concerning vows. Be obstinate, and be not obstinate. Understand that the yielding of the Yoni is one with the lengthening of the Lingam. Thou art both these; and thy vow is but the rustling of the wind on Mount Meru.
17. Now shalt thou adore me who am the Eye and the Tooth, the Goat of the Spirit, the Lord of Creation. I am the Eye in the Triangle, the Silver Star that ye adore.
18. I am Baphomet, that is the Eightfold Word that shall be equilibrated with the Three.
19. There is no act or passion that shall not be a hymn in mine honour.
20. All holy things and all symbolic things shall be my sacraments.
21. These animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle, the man, the woman and the child.
22. All corpses are sacred unto me; they shall not be touched save in mine eucharist. All lonely places are sacred unto me; where one man gathereth himself together in my name, there will I leap forth in the midst of him.
23. I am the hideous god; and who mastereth me is uglier than I.
24. Yet I give more than Bacchus and Apollo; my gifts exceed the olive and the horse.
25. Who worshippeth me must worship me with many rites.
26. I am concealed with all concealments; when the Most Holy Ancient One is stripped and driven through the marketplace I am still secret and apart.
27. Whom I love I chastise with many rods.
28. All things are sacred to me; no thing is sacred from me.
29. For there is no holiness where I am not.
30. Fear not when I fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily I shall rise again, and my children about me, so that we shall uplift our forest in Eternity.
31. Eternity is the storm that covereth me.
32. I am Existence, the Existence that existeth not save through its own Existence, that is beyond the Existence of Existences, and rooted deeper than the No-Thing-Tree in the Land of No-Thing.
33. Now therefore thou knowest when I am within thee, when my hood is spread over thy skull, when my might is more than the penned Indus, and resistless as the Giant Glacier.
34. For as thou art before a lewd woman in Thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a Pisacha or a Yantra or a Deva.
35. And in all shalt thou create the Infinite Bliss, and the next link of the Infinite Chain.
36. This chain reaches from Eternity to Eternity, ever in triangles -- is not my symbol a triangle? -- ever in circles -- is not the symbol of the Beloved a circle? Therein is all progress base illusion, for every circle is alike and every triangle alike!
37. But the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the Great Goddess, flowers of the roses that are about her neck, Amen!
38. Therefore lift up thyself as I am lifted up. Hold thyself in as I am master to accomplish. At the end, be the end far distant as the stars that lie in the navel of Nuit, do thou slay thyself as I at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils.
39. So therefore the beginning is delight, and the End is delight, and delight is in the midst, even as the Indus is water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth ther when it leaps forth into the mighty sea, yea, into the mighty sea.
Reading 2: Liber Aleph (CXI), Chapters Wq-Wr, by Saint Aleister Crowley
Wq
SEQUITUR DE HIS VIIS.
Now the Path of Ayin is a Link between Mercury and the Sun, and in the Zodiac importeth the Goat. This Goat is called also Strength, and standeth in the Meridian at the Sunrise of Spring; and it is His Nature to leap upon the Mountains. So therefore he is a Symbol of true Magick, and his Name is Baphomet, wherefore did I design him as an Atu of Thoth, the Fifteenth, and put his Image in the Front of my Book, The Ritual of High Magick, which was the second Part of my Thesis for the Grade of Major Adept, when I was clothed about with the Body called Alphonse Louis Constant. Now the Goat flieth not as doth the Eagle; but consider this also that it is the true Nature of Man to dwell upon the Earth, so that his Flights are oft but Phantasy; yea, the Eagle also is bound to his Eyrie, nor feedeth upon Air. Therefore this goat, making each leap with Fervour, yet all Times secure in his own Element, is a true Hieroglyph of the Magician. Mark also, this Path sheweth One continuous in Exaltation upon a Throne, and so is it the Formula of the Man, as the other was of the Woman.
Wr
DE OCULO HOOR.
I say furthermore that this Path is of the Circle, and of the Eye of Horus that sleepeth not, but is vigilant. The Circle is all-perfect, equal every Way, but the Vesica hath bitter Need, and seeketh thy Medicine, that is of right compounded for High Purpose, to ease her Infirmity. Thus is thy Will frustrated, and thy Mind distracted, and thy Work lamed, if it be not brought to Naught. Also thy Puissance in thine Art is minished, by a full Moiety, as I do esteem it. But the Eye of Horus hath no Need, and is free in his Will, not seeking a Level, or requiring a Medicine, and is fit and worthy to be the Companion and the Ally of thee in thy Work, as a Friend to thee, not Mistress and not Slave, that seek ever with Slyness and Deceit to encompass their own Ends. There is moreover a Reason in Physics for my Word; study thou this matter in the Laws of the Changes of Nature. For Things Unlike do in their Marriage produce a Child which is relatively Stable, and resisteth Change; but Things like increase mutually the Potential of their particular Natures. Howbeit, each Path hath his own Use; and thou, being instructed in all Ways, choose thine with Discretion.
