The Empirical Rules Of Magick 15 Love

The Empirical Rules Of Magick 15 Love Cover
You must take love spells very seriously, for they are quite dangerous. Never, never, never do a love spell on an individual.

This is often a great temptation, but don't even risk the possibility of imposing your will on another. The karmic results are severe. Even if you succeeded, you would still lack real love, for you would have to continually renew the spell to keep the person. What you want, among other things, is someone to help express your love for yourself. As you will often hear, you must love yourself first. This isn't a problem, for you already love yourself-- that is the main reason you are alive. The problem is when you block that love. Eliminating these blocks is the Soul's goal. But don't despair, you needn't actually remove them to draw love to you. Just beginning the work can attract that special someone who will help.

Affirmations: I am a perfect manifestation of love and I draw love to me. I now allow love to come into my life. I feel and express perfect love and draw other loving people into my life.

Visualizations: Picture yourself as a magnet, feeling and drawing love. Imagine your-self bathed in green or pink or orange light, depending on your goals. Pink is for filial love (agape) and for that of a lover. Orange is for the sexual aspect (spleen chakrum). Green is for both (heart chakrum). But the distinctions are somewhat blurred, for love is a combination of all of these.

Other: Friday is the day of Venus and the waxing to full Moon is a time of increase, so these are good times for ritual. The ubiquitous heart symbol can be useful.

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Liber 888 Preface To Androcles And The Lion

Liber 888 Preface To Androcles And The Lion Cover

Book: Liber 888 Preface To Androcles And The Lion by Aleister Crowley

Preface to Androcles and the Lion by George Bernard Shaw on Which Liber 888 is a commentary.

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Enoch Ascent A Tale Of A Jewish Angel

Enoch Ascent A Tale Of A Jewish Angel Cover
Enoch was the son of Jared, whose worship of angels and nature, according to the ancient rabbis, began the spiritual degradation of humankind. While there is no biblical reference for this, yared in Hebrew means “to descend,” and this may have been the rabbis’ way of explaining why he bore that name. In the minds of Jews, his son Enoch became not only a human who conversed with angels, but a human who became the most powerful angel of all, Metatron, the Lesser YHVH.

Unlike his father, Enoch refused to worship angels. Instead, he “walked with God” (Genesis 5:24).While his father continued to live and sire children for another eight hundred years, Enoch seems to have had nothing to do with him.When Enoch himself reached the age of sixty-five he fathered Methuselah, and then continued to walk with God for another three hundred years. It was then that something unusual happened: “and he was not, for God took him” (Genesis 5:24).

The Bible makes it very clear that the human life span in those days was centuries longer than that of Enoch. In effect the 365-year-old Enoch died in early middle age. Yet to say he died at all is to read more into the text than the Bible allows. The Bible does not say that Enoch died, only that God took him. To understand why and what took place we turn to the midrash.

The answer to what happened to Enoch was linked to a book, Sefer Raziel, meaning “The Book of the Angel Raziel.” Raziel means “Secret of God,” and the book was said to contain all knowledge, both material and spiritual. According to Targum Ecclesiastes (10, 20), an early but undated collection of midrash woven from the book of Ecclesiastes, the angel Raziel stood on the peak of Mount Horeb every day and shouted out these secrets to all humankind. Clearly the Secret of God was something God wanted humanity to know, and Raziel was the means to accomplish that. To make sure this wisdom was not lost, the angel placed it in a book and gave the book to Adam.

*When the angels heard that the book had been given to Adam and that Adam’s wisdom had blossomed, they grew jealous. They wanted the book for themselves. First a band of angels came and prostrated themselves before Adam hoping in this way to cause him to sin and proclaim himself God. But Adam was not moved by their worship saying, “Do not pray to me, but with me to YHVH.”

Having failed to cause Adam to sin, the angels managed to steal the book from him and tossed it into the sea; if they couldn’t have it, at least the human would be deprived of the book as well. Adam begged God for help in finding it, and God commanded Rahab, the Angel of the Sea, to find the book and restore it to Adam.

To keep the book safe, Adam hid it in a cave, but the whereabouts of the cave was forgotten when Adam died. For centuries the book was lost, but God sent a dream to Enoch showing him the cave and commanding him to find and study Sefer Raziel. Enoch committed the book to memory, and hid it once again.*

The key here is the internalization of the book. Adam read it; Enoch memorized it, that is he became it. This is a huge step. The myth is saying that with Enoch knowledge was completely digested. Adam, as we saw, ate from the Tree of Knowledge but could not internalize it. He became achad, alienated. Then he ate the son of Samael and became even more cut off and fearful. The knowledge he gleaned from Sefer Raziel allowed him to live long, wisely, and well, but it did not transform him in any way.Why? Because he did not “eat” the book, but only read it. The knowledge did not penetrate him and transform him.

Enoch on the other hand internalized the wisdom of Raziel, and it transformed him completely, removing him from the earthly plane and taking him bodily into heaven. This again contrasts Adam’s experience. Adam was exiled from the Garden; Enoch leaves earth. Adam is cut off from his divine nature; Enoch (as we will see in a moment) loses his humanity. While Enoch is certainly the greater example of human spiritual unfolding, neither he nor Adam complete the circle. Adam does not return to the Garden and Enoch does not return to earth. Completing the circle will have to wait for other humans.

By internalizing Sefer Raziel Enoch ascends to heaven and becomes the Witness, the angel Metatron. In 3 Enoch, a third- century CE text about Rabbi Ishmael ben Elisha’s ascension to the Chariot or Throne of God and his encounter with Metatron, it is explained how he was transformed from human into angel under the direction of the archangels Michael and Gabriel:

Enoch was taken to heaven to serve as witness and to attest to God’s justice, despite the destruction decreed against the living. God established a throne for Enoch and let it be known throughout the heavens that from this moment on Enoch would be known as Metatron.

God said, “Henceforth my servant Metatron will reign over all my princes in heaven, only those angels bearing my name are exempt from his rule. Any angel desiring to speak to me will speak to him instead. Metatron will convey my will.Whatever he commands is to be done, but do not worry, for the two angels called Wisdom and Understanding are his advisors. They will make known to him the customs of earth and heaven, and fill him with the knowledge of the present and the future.”

The transformation of Enoch into Metatron was fierce: his flesh turned to flame, his bones to glowing coals, his eyes shone with starlight, and his eyeballs became fiery sparks. His entire being was a consuming fire. To his right flames danced, to his left torches gleamed, and all around him swirled gale and tornado, hurricane and thunder.

This is what the angels feared: that a human would rule over them. Not a human in its lowly and alienated state of achad, but the fully realized human who has left behind the narrow ego-centered mind and is transformed by God into one who knows the ways of heaven and earth.

Metatron, whose name may come from the Greek meta, “beyond,” and thronom, “the throne [of God],” is, as his name suggests, beyond the throne realm of even the angels and resides just below God in the theological hierarchy of the rabbinic imagination. Metatron is served by the angels of wisdom and understanding, so he himself surpasses these. His is greater than the godlike status promised to Adam and Eve by the serpent if they would eat of the Tree of Knowledge. Enoch/Metatron is immortal not in the sense of living forever in the endless stream of time, which is what eating from the Tree of Life would provide, but in the sense of having transcended time altogether.

Metatron is not an angel only, nor is he only human. He does not die or lose his body. He is not the spirit of Enoch or the soul unbound by the body. Enoch is taken to heaven both body and mind, and turned into fire, pure energy, while yet still maintaining both body and mind.

This myth of Enoch/Metatron is telling us that in some way the human embraces the cosmos. While describing this as a physical encompassing of the cosmos, the myth more likely is pointing to a level of psycho-spiritual awareness—God-centered consciousness— that sees all things as aspects of the divine. This is the I-I awareness that knows the universe as the body of God.

In his new form Enoch grew 72 wings, one for each of the 72 Hebrew Names of God, opened 365,000 eyes that he might see all that happens daily, and was transubstantiated from flesh to pure fire. He was then given a crown similar to that worn by God, and established in a heavenly Temple paralleling the Temple in Jerusalem. This heavenly Temple was called the tabernacle of the Naar, literally the Youth, referring to the Lesser YHVH that was Metatron, and it was from there that Metatron offered the souls of the righteous as penance for the Jewish people during their exile (Numbers Rabbah, 12:12).

According to the Zohar, the central text of medieval Jewish mysticism compiled by the Spanish mystic Rabbi Moses de Leon (ca. 1250–1305), Metatron is composed of the heavenly union of God’s masculine and feminine aspects (Zohar 1:143a, 162a–b). And in later kabbalistic thought Metatron appears as the angel of devekut, mystical union with YHVH (Sefer ha-Hezyanot 1:23; Otzer Chayyim folio 111a).

The Zohar says that when Adam sinned and became achad, a seemingly alienated self obsessed with its delusion of uniqueness and separation, his capacity to achieve full divine consciousness was removed from him.When Enoch was born that capacity was placed in Enoch instead where it could once again be cultivated:

Enoch was born just outside the Garden of Eden. From birth a holy light glowed within him, and covered him, and made him the most beautiful of men. Enoch sought out the Tree of Life at the center of the Garden. When he found it he breathed deeply of its aroma, and his heart filled with the spirit of the Tree. Suddenly angels from heaven descended and instructed Enoch in the deepest wisdom of God. They pulled from the Tree a book that had been hidden there, and handed it to Enoch to study. Enoch read the book carefully and found within it the most sublime paths of God. As he practiced each path the light within him became even more pure. Soon the light was at its most pristine, and it desired to return to heaven from whence it came, to manifest this purity in the very being of Enoch.

Enoch is the promise that we can overcome our human limitations and reclaim our original divine potential. Importantly the light of God began to shine “within Enoch,” and the Light of God became “perfect within him.” Enoch’s transformation is an inner one first. Only when he embodies the Light of God on earth can he become the fire body of Metatron in heaven. Enoch is symbolic of that which each of us can become, and for which all humanity was destined from the very beginning.

Metatron is called “keeper of the keys” to wisdom, and one of these keys is called “the light of discernment.” This light allows humans to explore and ultimately to grasp the most sublime mysteries of creation. “Metatron, then, is the aspect of [God’s] glory that is depicted as the measurable anthropos (human) who sits upon the throne and appears in prophetic visions.” He is the “link between the human and the divine.”

Isaiah Tishby, the great scholar of Kabbalah, in his three-volume Wisdom of the Zohar, put it this way:

The soul, which is alone the essence of man according to the Zohar, is extracted from the pure radiance of the divine emanation. It is a divine spark that has been inserted into the physical body. The soul descends and assumes a physical form only in order to acquire a special perfection in the terrestrial world … At root, therefore, in his eternal, spiritual essence, man is very near indeed to the divine realm, and his fall and contamination by sin are no more than manifestations of corruption and degeneration occasioned by his temporal, physical existence. The unique man, Enoch, who was able to achieve the ideal, supernal perfection that was indeed destined for the whole of mankind, but taken from them because of Adam’s sin, purified himself of the material defects inherent in corporeal existence, and ascended to the highest levels of the angelic hierarchy. Enoch-Metatron symbolizes the culmination of the ascent for which man is destined to strive, and in this refined image perfect man is superior to the angels.

Metatron is a metaphor for what we can become. Hence the Kabbalistic assertion that “Enoch is Metatron,” in other words, that the human is the divine and can reach the divine through the working of the angelic consciousness. Enoch doesn’t become something he is not, but realizes that which he truly is—the “Lesser YHVH,” as the Talmud puts it (Yevamot 16b; Sanhedrin 38b).

The myth of Metatron wants us to see that we are born with the capacity to transcend our limited, ego-centered mind toward God-centered spirit. And yet it is our contention that there is an even “higher” level of realization than that of Metatron. Enoch, the Lesser YHVH, becomes fully divine, but not fully human. That is to say he transcends the ego-centered mind and the world-centered soul, but does not embrace them, and hence cannot return to and operate within them in service to those humans who have not yet realized their divine nature.

These enlightened humans, those who ascend to heaven but return to earth, can be found in all cultures. In Judaism we have, for example, Elijah (2 Kings 2:1–12) who, according to the myth, was taken bodily to heaven and who returns to earth to help the needy and the lost. In Christianity there is Mary, the mother of Jesus, the revered mediator between God and humans. In the Qur’an and Hadith we learn that Muhammad ascended to heaven and returned to earth with wisdom for humankind. And in the Pure Land tradition of Buddhism, Amida Buddha, the Buddha of Infinite Light, in some ways parallels these ascensions, albeit in the mythic language and landscape appropriate to China and Japan.

The ascended ones have completed the journey all humans can take. They began as ego-centered minds. They met angels (meaning they unfolded their angelic potential), transcended the ego-centered realm, and entered the realm of world-centered soul. They then internalized this realm and rose even higher (or dived even deeper) into the God-centered realm of the spirit. Here they became fully God-realized human beings who completely integrated the human and the divine in themselves, and who could then return to earth to help others attempt the same.

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Love Is The Law Love Under Will

Love Is The Law Love Under Will Cover
This is an important corollary to the above, indicating that the essential nature of the Law of Thelema is that of Love. Each individual unites with his or her True Self in Love, and so empowered, the entire universe of conscious beings unites with every other being in Love.

Of course, with the emphasis on freedom and individuality inherent in Thelema, the beliefs of any given Thelemite are likely to differ from those of any other. In the Comment appended to The Book of the Law it is stated that: "All questions of the Law are to be decided only by appeal to my writings, each for himself." Although Thelema is sometimes referred to as a "religion", it accommodates the full range of individual beliefs, from atheism to polytheism. The important thing is that each person has the right to fulfill themselves through whatever beliefs and actions are best suited to them (so long as they do not interfere with the will of others), and only they themselves are qualified to determine what these are.

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Different Brands Of Good News Or Nooses

Different Brands Of Good News Or Nooses Cover The Good News Of Christianity: You will be saved from death, but to do so you must die as an individual and be reborn as a uniform part of the collective Body of Christ.

The Good News Of Thelema: You will be saved (that is chosen) for life, but to do so you must die as a Representation of a false collective and be reborn as an individual star whose mission is to contribute to the collective light of the cosmos.

What’s the difference?

Christians live in fear of death, and wanting desperately, more than anything else, to escape it. They will give up everything, including ironically their lives, to achieve this. Their morality is decidedly Old Aeon, since it is communitarian, self-sacrificing, and quite literally inhuman—it demands the rejection of basic human drives (for love and power) and the surrender of the will to a greater one whose only purpose is the assimilation of zombie souls unto its Body.

Thelemites live in fear of failure—that they will fail to live according to their true will, that they will fail to live as fully and completely as their composition of star-stuff enables them. That failure is a living death, and far worse than the natural kind, which should come as a kind and loving reward for a job well done. Of course that is the ideal. Thelemites do not wish for death, nor worship death, but neither are they afraid of it, because they Understand it to be merely the corporeal manifestation of the basic process of change in the Universe. Through this same Death comes also the ability to change towards a desired object, or to turn oneself to Love, or to raise oneself up from the ashes of a defeat to seek again the victory of one’s life.

So, there are these two fears, the Christian fear tends to diminish the will for life, in hopes of some eternal living which is actually an eternal death. Thelemic fear often tends to open one’s living up in a kind of Experimental fashion, mainly because the determination of one’s true will (and how to do it) is not so obvious to most people. Thus, they are led to try a lot of ideas and methods; even Thelema itself might be seen as one of these, which interestingly believers may abandon in the course of living Thelemically.

Once a Thelemite has determined his true will, and forged himself or burnt himself into the appropriate Wand for the mission he has determined (which he has perceived is appropriate for his space and time and body-weapon), his experimenting towards a true will diminishes, but another kind may develop as he determines then the best way to achieve the mission or destiny of his life.

Note that much of the living then of a Thelemite is a search for a purpose and a way of realizing himself. In a sense, he loses himself in this search to find himself. And once found, this true self becomes a director and guide to map out the way to a successful life. At death, there is a release back to the Cosmos—thus the Christian form of salvation is going to be achieved anyway, so no need to abandon one’s life during the living of it in hopes of getting a reward already naturally due to you.

Of course a Christian may object this is not how it is, and that he expects to walk in a glorious city of gold, and play harps all day long in brilliant and ecstatic choruses blathering about the greatness of God. I would just say a Thelemite would rather shoot himself, or be damned to an eternity in Hell (amongst the sinful individuals), than to achieve such a horribly tortuous punishment as the Christian heaven.

A question then, what is the Thelemic ethic? If it extols the individual, and the individual path of seeking Light and purpose, then what communitarian standards does it care about? Any? Is basic human decency, which seems as natural as basic human greed and hostility, allowed in Thelema? Or encouraged? Can you feel a good and loving thought about another person in Thelema without being thought a weak and deluded creature, or worse some version of a Christian?

Well, who are individual Thelemites after all to claim to know the vectors of destiny for all other stars? Maybe a Thelemite is properly placed even living or dying as a Christian. All the rules for life have to be examined and evaluated and appreciated in their contexts. This is the way of magic.

So, you do not have to toss out “thou shalt not kill”, because generally that rule is a pretty good one to follow, no matter whether you are religious or not. Of course, to a Thelemite “kill” has many meanings including “transmute”, which can simply mean to change an enemy’s course a bit so he is no threat. The skill of a magician is always measured according to the elegance of his spells, which is to say according to the amount of achievement he obtains for the least effort and expenditure of cosmic treasure.

The actual taking of a life, while common to many self-professed Christians, is a barbarism that denotes a low order of culture and intelligence. One should be able to adaptively glide through the environment, harming as little as possible. Of course “as possible” can include cataclysmic interventions, when required to move mountains and herds of people. Even there though, it may just be an idea which does the moving. The Sword does not need to draw blood, but merely effectively symbolize the power to do so.

More soon on the violent ethics of Thelema.

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The Magic Circle A Consecrated Circle In Which Great Feats Of Magical Operations Are Performed

The Magic Circle A Consecrated Circle In Which Great Feats Of Magical Operations Are Performed Cover
It is a Sacred space set aside for Ceremonies and Rituals of High Magic.
I am not going to go into major detail here... I am going to give you just the basics for your Curiosity.

Within the circle one can transcend the physical world and take the mind to deeper and higher levels of consciousness. It acts as a protection barrier from all Evil and unwanted Entities. From within this Magical Circle the Magician can Invoke and or conjure up any Demon or Angelic being that is desired for their bidding. Now take note that the Entities are conjured to appear outside of the circle and into the Triangle of the Solomon (Triangle of the Art). The Magic Circle is for the Magician to stand in along with those who might wish to witness a Magical operation as such. The Circle must always be cleansed and Consecrated to make it a Sacred Protection barrier.
There are many different Magic Circles that have been found throughout time from many different Grimoires. Most all have Sacred names of God and symbols that are inscribed all around the inside border of the Circle. By looking at the different Circles you will see that some have many many names that are hard to read..... these Circles would be impossible to make because if you can't read it... then you can't be sure you have the right names and this will serve as no protection.
You will see that there are also ones that are much easier to read and comprehend.... a much wiser choice.
Which Circle is the best?... that is for you the Magician to decide. I myself prefer one of my own making that contains names of God that I am used to invoking for protection.... not too intricate and not too simple. It must be right for you... for all your energy will be built up within this circle.

Now many of you whom think you know it all may want to write me and tell me that they have to be certain colors and so forth... I say Bullshit. What I am telling you comes from trial and error.... that is Experience. A Magic circle can be drawn in the sand or carved in concrete or painted on fabric. If they are painted on a surface they are usually in Black and White. All these methods of using a Magic Circle have worked for many famous Magicians/ Sorcerers for decades. If Aleister Crowley were alive today he would tell you the same.

Below are some of the Famous Magic Circles that have been used throughout time. There are others that can be found in different Grimoires, but these are enough to give you an idea of how they differ from each other and their similarities.

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The Book Of The Law Meaning

The Book Of The Law Meaning Cover The Book of the Law is the primary religious text of Thelema. It is primarily compiled of three chapters which were dictated to aleister crowley during his honey moon in Cairo, Egypt over three consecutive days April 8, 9, and 10 in 1904. The little red Book of the Law (the most common printed version found) contains those three chapters as well as five introductory chapters which briefly touch upon the book’s origin and the core philosophies of Thelema and the New Aeon which it initiates. In the back of this copy you also will find a reproduction of the original manuscript written by aleister crowley as was instructed by Aiwass.

This book discusses the nature of the Universe, of life and of existence which is what primarily qualifies it as a religious text. The text itself is written in a very abstract way which requires a bit of analysis and contemplation on the part of the reader. It is said that the study of this book is forbidden however there is no law beyond Do What Thou Wilt so is it up to the individual to make such a decision. Crowley did leave an entire text of commentary on this one manuscript addressing each verse individually; that book is called The Law is for All. It is important that for those who read it and use it, to develop there own Interpretation of the text and not to adhere to anyone else’s interpretation. This is because…

Do What Thou Wilt Shall be the Whole of the Law

Besides this one text there are other important Thelemic texts which can be found online and in Crowley’s other books. There is even one specific book titled The Holy Books of Thelema which includes this text as well as others all in one volume.

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Models Of Magic The Psychological Model

Models Of Magic The Psychological Model Cover
Sigmund Freud's theory of the subconscious revolutionized Western thinking in general and psychology (which he did not, as some people are wont to believe, invent all by himself) in particular. Suddenly, man was seen as a being which was only partially conscious and in control of itself. While psychology is still fighting for its academical recognition as a science, it has stamped its mark on therapeutic disciplines - and on magic.

The psychological model of magic does not purport to explain how magic works, its only premise is that the subconscious (or, as Carl Jung later retagged it, the unconscious) will do the job if it is properly addressed and/or conditioned. This again is achieved by magical trance, suggestion and the use of symbols (i.e. selective sensory input) as tools of association and as a means of communication between the magician's conscious will and his subconscious faculty responsible for putting it into effect.

Aleister Crowley dabbled a great deal in the psychological model which comes as no surprise as he not only tried to keep up with all major academic disciplines of his time but thought himself to be the world's greatest psychologist into the bargain. But all considered he remained a traditionalist exponent of the spirit model: after all Aiwass was, in his belief, a preternatural entity. Nevertheless he did have a knack of explaining magic in psychological terms to make it sound sensible to the skeptics of his time.

A more radical approach was taken by Austin Osman Spare whose sigil magic rests on the basic tenets of the psychological model. Spare's brilliant system is in principle an inversion of Freud's theory of complexes: by actively suppressing his will in the form of a graphical sigil and forgetting it, the magician creates an artificial "complex" which then starts to work on similar lines just as suppressed, subconscious traumas will cause neurotic behavior etc.

The psychological magician is a programmer of symbols and different states of consciousness. He is not necessarily in need of a transcendent otherworld or even subtle energies, though in practice he will usually work on the assumption that one or the other (or both) do in fact exist and can be utilized by his subconscious.

Authors such as Israel Regardie, Dion Fortune, William Butler, Francis King, William Gray and to some extent Pete Carroll subscribe to the psychological model which seems to be the primary domain of the English speaking world of magic and which has become the prevailing paradigm ever since the seventies of this century.

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