Aleister Crowley And Ron Habbard

Aleister Crowley And Ron Habbard Cover Hubbard had clear connections to the occult. Even in the first publication of dianetics in "Astounding Science Fiction", Hubbard in explaining how he did his "research" into what the mind was doing, says he used "automatic writing, speaking and clairvoyance" (1) to discover what the mind's memory banks were doing. Automatic writing is an occult method of communicating with the spirit world, although psychologists consider its products to arise from subconscious thoughts of the writer. Whichever is correct, it is hardly a method used by competent scientific researchers.

Hubbard's connection to the occultist aleister crowley is quite clear and noteworthy. Crowley called himself the Anti-Christ, the Beast of Revelations, and 666. Russell Miller has adequately chronicled Hubbard's connection in 1945 to John W. Parsons, who headed Crowley's Ordo Templi Orientis chapter in Los Angeles. (2) Hubbard was an active member in this group for several months, and first met his second wife there. The Church of Scientology claims that Hubbard was actually infiltrating this group in order to break it up, but the following should suffice to dismiss this claim.

In the Philadelphia Doctorate Course lectures taped in 1952, Hubbard discusses occult magic of the middle ages, and recommends a current book - "it's fascinating work in itself, and that's work written by Aleister Crowley, the late Aleister Crowley, my very good friend." (3) The book recommended was The Master Therion, (published in London in 1929) later re-released as magick in Theory and Practise. L. Ron Hubbard, Jr. asserts that during the time when the Philadelphia course was given his father would read Crowley's works "in preparation for the next day's lecture..."

There are interesting similarities between Crowley's writings and the teachings of Hubbard. Dianetics' Time Track, in which every incident in a person's life is chronologically recorded in full in the mind, is quite similar to Crowley's Magical Memory. The Magical Memory is developed over time until "memories of childhood reawaken" which were previously forgotten, and memories of previous incarnations are recalled as well. Hubbard gives examples in the Philadelphia Doctorate Course of several people remembering lives earlier on earth, some up to a million years ago. The similarity between the Magical Memory and Time Track, then, is that they both can recall every past incident in a person's life, they both can recall incidents from past lives, and they both must be developed by certain techniques in order to make use of them.

Both Hubbard and Crowley consider it important to have the person recall his or her birth. "Having allowed the mind to return for some hundred times to the hour of birth, it should be encouraged to endeavour to penetrate beyond that period" (Crowley). "After twenty runs through birth, the patient experienced a recession of all somatics and 'unconsciousness' and aberrative content." "Thus there was no inhibition about looking earlier than birth for what Dianetics had begun to call basic-basic" (Hubbard).

Both Hubbard and Crowley are avowedly anti-psychiatry. "Official psychoanalysis is therefore committed to upholding a fraud... psychoanalysts have misinterpreted life, and announced the absurdity that every human being is essentially an anti-social, criminal, and insane animal" (Crowley). Hubbard considered that psychiatry controlled most of society and was struggling to create their own 1984 world.

Hubbard and Crowley both posit the ability of the person to leave his or her body at times. Crowley states that the way to learn to leave your body is to mock up a body like your own in front of your physical body. Eventually you will learn to leave your physical body with your "astral body" and travel and view at will without physical restrictions. Hubbard teaches the same, and his method of "exteriorization" is to tell the person to "have preclear mock up own body", which will send the person outside his body .Both Crowley and Hubbard use an equilateral triangle pointing up in a circle as one of their group's symbols. Both use Volume 0 instead of Volume 1 to begin enumerating their works. One could go on for quite some time listing the similarities between Crowley's and Hubbard's theories and writings, but for more the reader is encouraged to look for him or herself.

In Crowley's Organization are several grade levels. To reach the Grade of Adeptus Exemptus "The Adept must prepare and publish a thesis setting forth His knowledge of the Universe, and his proposals for its welfare and progress. He will thus be known as the leader of a school of thought." It is apparent that Hubbard has fulfilled this requirement.

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The Equinox Vol Iii No Ii The Gospel According To St Bernard Shaw

The Equinox Vol Iii No Ii The Gospel According To St Bernard Shaw Cover

Book: The Equinox Vol Iii No Ii The Gospel According To St Bernard Shaw by Aleister Crowley

A fascinating study of Christianity by Crowley, built around a critique of Shaw's Androcles and the Lion. Published by Crowley's follower, Karl Germer.

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Liber 067 The Sword Of Song

Liber 067 The Sword Of Song Cover

Book: Liber 067 The Sword Of Song by Aleister Crowley

Two Poems. A critical study of various philosophies. An account of Buddhism. 1925. See also: Collected Works, Vol. ii, pp. 140-203.

One of Crowley's most significant early works, it was the first work in which Crowley publicly identified himself as 'The Beast.' Referred to by Richard Kaczynski as 'Crowley's first great talismanic book,' it is a handsomely produced work. The first half of the book comprises the poems 'Ascension Day' and 'Pentecost', works after Robert Browning's Christmas Eve and Easter Day, along with notes and Introductions. They are followed by three Appendices, each a work in itself: 'The Three Characteristics,' a parody of a Buddhist 'Jataka story', featuring characters that are obviously Allan Bennett and Crowley himself, Ambrosi Magi Hortus Rosarum, an allegorical account of the aspirant's journey, and the essay, 'Berashith. An Essay in Ontology with Some Remarks on Ceremonial Magic.' A final essay, 'Science and Buddhism' is followed by an Index and short Epilogue. 'The sword of Song' is the classic Crowleyan mixture of serious philosophy, humour, and vulgarity ('Ambrosi Magi Hortus Rosarum' has hanging line notes, which spell out the words 'quim,' 'arse,' 'frig,' 'puss,' and 'cunt.')

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Liber 194 An Intimation With Reference To The Constitution Of The Order

Liber 194 An Intimation With Reference To The Constitution Of The Order Cover

Book: Liber 194 An Intimation With Reference To The Constitution Of The Order by Aleister Crowley

Any Province of the O.T.O. is governed by the Grand Master and those to whom he delegates his Authority, until such time as the Order is established, which is the case when it possesses eleven or more Profess-houses in the province. Then the regular constitution is automatically Promulgated. The Quotation is slightly adapted from an address in one of the Rituals. See also: Equinox III i; III x. This is an O.T.O. document.

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The Triangle Of Solomon Aka The Triangle Of The Art

The Triangle Of Solomon Aka The Triangle Of The Art Cover
First let me tell you that this information is not teaching you how to Conjure up a Spirit.... it is simply shedding some light on one of the tools used in the Art. So do not write me and try to correct me as to what crap you have read or believe. My knowledge comes from Experience and from a different plane of existence unlike that of yours.
Ah yes... the Triangle of Solomon.... the second most important tool for the Conjuring Magician next to the Magical Circle. The Triangle of Solomon is used in conjunction with the Magic Circle. It is to sit outside the Magic Circle just a few feet away.
What is it and what does it do, you ask?
It is used in the Conjuring of the Demonic or Celestial/Angelic spirits. It is in this Triangle that they will appear and are forced to obey. Why will it make them obey? Because it has 3 Sacred names of God - Tetragrammaton, Primeumaton, and Anaphaxeton one on each side and it has the name Michael (Archangel Michael) which is split into 3 sections MI - CHA - EL. This contains the spirit from escaping and compels them to obey. This does not mean in every case they are going to obey you... but it helps the process. Some Magicians such as the Great Crowley would use Fresh Blood of a Sacrificed animal in the Triangle to attract the Demon. For Blood is the Life force and Demons thrive on it. Crowley would Sacrifice three white doves and pour the Blood into each corner of the Triangle... the Demon would stay until the life force was exhausted, then Demon would leave. This is not something for you to be going out and trying. Those of you whom are reading this are not the experienced and you would only end up possessed or Dead. This is just for your interest and thirst for knowledge.

The Triangle can be found in the Manuscript "The Goetia" also known as "The Lesser Key of Solomon the King". Once again it is one of the most important tools in the Conjuring of Spirits. There are several ways of setting up this Triangle of the Art...
1. You can trace it on the ground in dirt or sand. This is not the greatest way to do it.
2. You can make one out of wood and and paint it. The Triangle and the letters should be black along with the black circle in the middle of it. The interior should be white. You can do it differently if you so choose just as I have in the above picture. The choice is yours. With this method you can set it on the ground and take it with you when you are done with your Magical operation.

These two methods are good for if you are trying to Conjure the Spirit into the Physical.
How big should it be? The best dimensions would be 36"x36"x36".

3. Now... the other method is for Conjuring the Spirit into a Crystal Ball that is placed in the middle of the Triangle or using a Black Mirror in the middle of the Triangle. With this method... one Conjures the Spirit.... but one must Skry or see onto the Astral Plane where then Spirit is. The Mirror or Crystal Ball only acts as a focal point.
You can set up the Triangle on a small round table and place a Crystal Ball in the middle or you can prop up the Triangle so that it is standing up and Gaze into the Black mirror... just as you see in the picture above. Once again... you must be able to Skry or should I say, have Astral Vision... that is... to see onto the Astral Plane. Those whom have not developed this ability will have no success. This takes much practice of Crystal Gazing or Skrying with the Black mirror which is something you can do without conjuring any Spirit and develop your Astral Vision and Psychic Senses.

Anyway... now you have a little more knowledge to save for a day when you are ready to use it.

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Gargoyles Cover

Book: Gargoyles by Aleister Crowley

Gargoyles, Being Strangely Wrought Images of Life and Death by Aleister Crowley. Bound holograph manuscript with revisions in the hand of Aleister Crowley. Also printed in The Collected Works of Aleister Crowley, Vol. III, Page 84, Society for the Propagation of religious Truth, Boleskine, Foyers, Inverness, 1907.

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Liber 018 The Fountain Of Hyacinth

Liber 018 The Fountain Of Hyacinth Cover

Book: Liber 018 The Fountain Of Hyacinth by Aleister Crowley

Liber Tzaddi Beth Aleph vel Nike A diary of the use of cocaine and heroin and the relations of the Magician therewith. See Liber Al vel Legis: Chapter Two, verse Twenty Two.

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Liber 157 The Tao Teh King

Liber 157 The Tao Teh King Cover

Book: Liber 157 The Tao Teh King by Aleister Crowley

A new translation with a commentary by the Master Therion. This is the most exalted and yet practical of the Chinese classics. Also called Liber LXXXI. Equinox III viii. Typescripts of Crowley's version of this Chinese classic circulated amongst his students, but the work remained unpublished until 1976. Then, Helen Parsons Smith (1910 - 2003), ex-wife of Jack Parsons, widow of W. T. Smith, and long time member of Agape Lodge of the OTO, produced this edition under her Thelema publications imprint.

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Duty Cover

Book: Duty by Aleister Crowley

A note on the chief rules of practical conduct to be observed by those who accept the Law of Thelema.

"Do what thou wilt shall be the whole of the Law."
"There is no law beyond Do what thou wilt."
"...thou hast no right but to do thy will. Do that and no other shall say nay. For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect."
"Love is the law, love under will."
"Every man and every woman is a star."

Explore the nature and Powers of your own Being. This includes everything which is, or can be for you: and you must accept everything exactly as it is in itself, as one of the factors which go to make up your True Self. This True Self thus ultimately includes all things soever: its discovery is Initiation (the travelling inwards) and as its nature is to move continually, it must be understood not as static, but as dynamic, not as a Noun but as a Verb.

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Liber 165 A Master Of The Temple

Liber 165 A Master Of The Temple Cover

Book: Liber 165 A Master Of The Temple by Aleister Crowley

Frater Achad's magical diary with comments by Crowley. See also: Equinox III I, p. 127

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Religion Belief Fantasy And Folklore Of Halloween

Religion Belief Fantasy And Folklore Of Halloween Image

* Jack Santino

( - Halloween had its beginnings in an ancient, pre-Christian Celtic festival of the dead. The Celtic peoples, who were once found all over Europe, divided the year by four major holidays. According to their calendar, the year began on a day corresponding to November 1st on our present calendar. The date marked the beginning of winter. Since they were pastoral people, it was a time when cattle and sheep had to be moved to closer pastures and all livestock had to be secured for the winter months. Crops were harvested and stored. The date marked both an ending and a beginning in an eternal cycle.The festival observed at this time was called Samhain (pronounced Sah-ween). It was the biggest and most significant holiday of the Celtic year. The Celts believed that at the time of Samhain, more so than any other time of the year, the ghosts of the dead were able to mingle with the living, because at Samhain the souls of those who had died during the year traveled into the otherworld. People gathered to sacrifice animals, fruits, and vegetables. They also lit bonfires in honor of the dead, to aid them on their journey, and to keep them away from the living. On that day all manner of beings were abroad: ghosts, fairies, and demons--all part of the dark and dread.Samhain became the Halloween we are familiar with when Christian missionaries attempted to change the religious practices of the Celtic people. In the early centuries of the first millennium A.D., before missionaries such as St. Patrick and St. Columcille converted them to Christianity, the Celts practiced an elaborate religion through their priestly caste, the Druids, who were priests, poets, scientists and scholars all at once. As religious leaders, ritual specialists, and bearers of learning, the Druids were not unlike the very missionaries and monks who were to Christianize their people and brand them evil devil worshippers.As a result of their efforts to wipe out "pagan" holidays, such as Samhain, the Christians succeeded in effecting major transformations in it. In 601 A.D. Pope Gregory the First issued a now famous edict to his missionaries concerning the native beliefs and customs of the peoples he hoped to convert. Rather than try to obliterate native peoples' customs and beliefs, the pope instructed his missionaries to use them: if a group of people worshipped a tree, rather than cut it down, he advised them to consecrate it to Christ and allow its continued worship.In terms of spreading Christianity, this was a brilliant concept and it became a basic approach used in Catholic missionary work. Church holy days were purposely set to coincide with native holy days. Christmas, for instance, was assigned the arbitrary date of December 25th because it corresponded with the mid-winter celebration of many peoples. Likewise, St. John's Day was set on the summer solstice.Samhain, with its emphasis on the supernatural, was decidedly pagan. While missionaries identified their holy days with those observed by the Celts, they branded the earlier religion's supernatural deities as evil, and associated them with the devil. As representatives of the rival religion, Druids were considered evil worshippers of devilish or demonic gods and spirits. The Celtic underworld inevitably became identified with the Christian Hell.The effects of this policy were to diminish but not totally eradicate the beliefs in the traditional gods. Celtic belief in supernatural creatures persisted, while the church made deliberate attempts to define them as being not merely dangerous, but malicious. Followers of the old religion went into hiding and were branded as witches.The Christian feast of All Saints was assigned to November 1st. The day honored every Christian saint, especially those that did not otherwise have a special day devoted to them. This feast day was meant to substitute for Samhain, to draw the devotion of the Celtic peoples, and, finally, to replace it forever. That did not happen, but the traditional Celtic deities diminished in status, becoming fairies or leprechauns of more recent traditions.The old beliefs associated with Samhain never died out entirely. The powerful symbolism of the traveling dead was too strong, and perhaps too basic to the human psyche, to be satisfied with the new, more abstract Catholic feast honoring saints. Recognizing that something that would subsume the original energy of Samhain was necessary, the church tried again to supplant it with a Christian feast day in the 9th century. This time it established November 2nd as All Souls Day--a day when the living prayed for the souls of all the dead. But, once again, the practice of retaining traditional customs while attempting to redefine them had a sustaining effect: the traditional beliefs and customs lived on, in new guises.All Saints Day, otherwise known as All Hallows (hallowed means sanctified or holy), continued the ancient Celtic traditions. The evening prior to the daywas the time of the most intense activity, both human and supernatural. People continued to celebrate All Hallows Eve as a time of the wandering dead, but the supernatural beings were now thought to be evil. The folk continued to propitiate those spirits (and their masked impersonators) by setting out gifts of food and drink. Subsequently, All Hallows Eve became Hallow Evening, which became Hallowe'en--an ancient Celtic, pre-Christian New Year's Day in contemporary dress.Many supernatural creatures became associated with All Hallows. In Ireland fairies were numbered among the legendary creatures who roamed on Halloween. An old folk ballad called "Allison Gross" tells the story of how the fairy queen saved a man from a witch's spell on Halloween.O Allison Gross, that lives in yon tower

the ugliest witch int he North Country...

She's turned me into an ugly worm

and gard me toddle around a tree...But as it fell out last Hallow even

When the seely [fairy] court was riding by,

the Queen lighted down on a gowany bank

Not far from the tree where I wont to lie...

She's change me again to my own proper shape

And I no more toddle about the tree.In old England cakes were made for the wandering souls, and people went "a' soulin'" for these "soul cakes." Halloween, a time of magic, also became a day of divination, with a host of magical beliefs: for instance, if persons hold a mirror on Halloween and walk backwards down the stairs to the basement, the face that appears in the mirror will be their next lover.Virtually all present Halloween traditions can be traced to the ancient Celtic day of the dead. Halloween is a holiday of many mysterious customs, but each one has a history, or at least a story behind it. The wearing of costumes, for instance, and roaming from door to door demanding treats can be traced to the Celtic period and the first few centuries of the Christian era, when it was thought that the souls of the dead were out and around, along with fairies, witches, and demons. Offerings of food and drink were left out to placate them. As the centuries wore on, people began dressing like these dreadful creatures, performing antics in exchange for food and drink. This practice is called mumming, from which the practice of trick-or-treating evolved. To this day, witches, ghosts, and skeleton figures of the dead are among the favorite disguises. Halloween also retains some features that harken back to the original harvest holiday of Samhain, such as the customs of bobbing for apples and carving vegetables, as well as the fruits, nuts, and spices cider associated with the day.Today Halloween is becoming once again and adult holiday or masquerade, like mardi Gras. Men and women in every disguise imaginable are taking to the streets of big American cities and parading past grinningly carved, candlelit jack o'lanterns, re- enacting customs with a lengthy pedigree. Their masked antics challenge, mock, tease, and appease the dread forces of the night, of the soul, and of the otherworld that becomes our world on this night of reversible possibilities, inverted roles, and transcendency. In so doing, they are reaffirming death and its place as a part of life in an exhilarating celebration of a holy and magic evening.

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Crowley Spiritual Retreat In The Wilds Of China

Crowley Spiritual Retreat In The Wilds Of China Cover Nevertheless, the magus continued his world travels and adventures. For several months during 1905-1906 he undertook a dangerous trek on pony through the wilds of southern China. Amazingly, Rose joined him. Even more amazingly, they brought their one-year old daughter! For Crowley the journey became a lengthy, intense spiritual retreat. For it he sought inspiration from two major sources. The first was a grimoire (magical book) titled The Book of the Sacred Magic of Abra-Malin the Mage, which had been translated from French by Mathers and included diverse prayers, ceremonies, and magical techniques. The second was the “Bornless Ritual”, an invocation (purportedly of ancient origins) used by Golden Dawn members.

Crowley’s goal was what the Abra-Malin grimoire and Golden Dawn members called “Knowledge and Conversation of the Holy Guardian Angel”, i.e., mystical union with one’s Guardian Angel (or “Higher Self”). During the journey he doggedly performed the invocation daily. Even after the journey he continued to perform it regularly. Finally, after approximately three months he began to enjoy results. He reported in his diary in May 1906, “Vision quite perfect; I tasted the sweet kiss and gazed in the clear eyes of the Radiant One [i.e., his Guardian Angel or Higher Self]. My own face became luminous.” Such was Crowley’s determination, dedication, and self-discipline with regard to spiritual development.
The Crowley family

Following the trek through China, Crowley left Rose and Nuit in India. The plan was for him to return to England via the Pacific and United States, and Rose and Nuit to return via a more direct route which would include the Suez Canal and Mediterranean. Arriving home, Crowley learned that his daughter had died of typhoid in India and Rose had descended into alcoholism. Crowley, grief stricken, unfairly blamed the death on his wife. Nevertheless, in the summer of 1906 Rose gave birth to the couple’s second child, Lola Zaza (see illustration, above). However, their marriage was doomed. For years Crowley had been having affairs, which took their toll on Rose. He agreed to allow her to divorce him on grounds of adultery. Their marriage ended in 1909.

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Liber 811 Energised Enthusiasm

Liber 811 Energised Enthusiasm Cover

Book: Liber 811 Energised Enthusiasm by Aleister Crowley

An essay developing the idea of creativity - and genius - as a sexual phenomenon. Specially adapted to the task of Attainment of Control of the Body of Light, development of Intuition and Hatha yoga. See also: Equinox I ix, p. 17

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The Stratagem And Other Stories

The Stratagem And Other Stories Cover

Book: The Stratagem And Other Stories by Aleister Crowley

The Stratagem and Other Stories, a small book of short stories written by aleister crowley (1875-1947), occult magician, poet and self-proclaimed prophet of a new AEON., Including "The Strategem", "The Testament of Magdalen Blair", "His Secret Sin". The Testament of Magdalen Blair paints a particularly gruesome picture of what happens to human beings after they die. Indeed it is so nasty that it has been described in the Penguin Encyclopaedia of Horror & Supernatural as "one of the most horrible stories ever written."

The book was originally published in 1929 and one of a series of Crowley's works to be published on the new Mandrake Press label after a difficult period in which Crowley found it difficult to publish due both to financing and notoriety. The works published by Mandrake Press in 1929 were The Confessions of aleister crowley volumes I and II, and Moonchild.

Crowley hardly ever published collections of short stories, but the title story received such a good review from British novelist Joseph Conrad when he published it in The English Review that he thought it was a possible calling to conventional fame. "The Testament to Magdalen Blair" is the longer of the three and was originally published in "The Equinox" volume I, no.9 in 1913. It tells the haunting story of a psychic woman who delves into the dying, subconscious psyche of her husband and bears resemblance to Edgar Allan Poe's "Mesmeric Revelation" and "The Facts in the Case of M. Valdemar". The third short story, "His Secret Sin", was first published in "The Equinox" volume I, no.8 in 1912 and has a pervert absconding a photograph of the Venus de Milo.

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Liber 175 Astarte Vel Liber Berylli

Liber 175 Astarte Vel Liber Berylli Cover

Book: Liber 175 Astarte Vel Liber Berylli by Aleister Crowley

An instruction in attainment by the method of devotion, on Bhakta-Yoga; how one may unite oneself to any particular Deity. Both Magical and mystical methods are given. Equinox I vii, p. 37

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Liber 111 Aleph

Liber 111 Aleph Cover

Book: Liber 111 Aleph by Aleister Crowley

An extended and elaborate Commentary on "The Book of the Law", in the form of a letter from the Master Therion to the son of mankind. Contains some of the deepest secrets of Initiation, with a clear solution of many cosmic and ethical problems. This is Equinox III vi

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A Revisionist Manifesto

A Revisionist Manifesto Image
Since last November my friend Frater Barrabbas has been following an ongoing debate in the Pagan community over how closely modern Paganism resembles its historical ancestors. In a more recent article he discusses his interpretation of the three philosophical perspectives that seem to be fueling the debate.

These three different philosophical perspectives are based on three different approaches to engaging with a tradition. I call these three perspectives "traditional lore, reconstructionist" and the middle ground of "objectified traditional lore," or "revisionism." If you ever wanted to be entertained, just get together three individuals who are die-hard adherents of these three different perspectives, introduce them to a strategic point of disagreement, and then let the fur fly.

According to Barrabbas' definitions, Traditionalists are defined as members of a particular initiatic system or lineage who adhere to to the teachings of that tradition regardless of outside evidence to the contrary. Reconstructivists seek to restore the practices of a particular group at a particular period in time according to academic writing and research about the tradition. Finally, Revisionists validate and augment their lore by researching academic and scientific information. Like this. By those definitions I'm clearly a Revisionist and proud of it. In fact, I have no idea why anyone would want to be a Traditionalist or Reconstructionist if they're at all interested in doing magick.

Purely Traditionalist systems suffer from the accumulation of dogma. Without any sort of peer review inaccurate information can wind up being disseminated. For example, the Golden Dawn origin story about Anna Sprengel and her body of European adepts made for a great plot element in my novel but most experts agree that it is probably not historically true. From the fragmentary technical documents that have been published on the Golden Dawn tradition sometime between Aleister Crowley's work with Macgregor Mathers ("Liber O vel Manus et Sagittae") and Israel Regardie's publication of the Stella Matutina documents ("The Golden Dawn") it looks like the Lesser Invoking Ritual of the Hexagram was replaced by the Lesser Banishing Ritual of the Hexagram, a change which is taught by most of the modern Golden Dawn orders but which according to my own empirical research on probability shifts massively weakens the system.

Reconstructionists sometimes make important new historical discoveries about their respective traditions that prove useful, but without revision any such system is always going to contain elements that were appropriate in a particular time and place but are no longer relevant to the modern world. For example, there a million books out there that purport to teach "Celtic" Paganism. Many experts believe that the discovery of bog men clearly demonstrates that the ancient Celts practiced human sacrifice. Should we? Obviously a modern person is going to respond in the negative to that one, but as soon as you start changing even extreme elements of the system to fit the modern world you effectively are a Revisionist anyway. I also think the idea that if a magical practice is old it automatically works well needs to be discarded once and for all. My electric refrigerator works a lot better than an icebox.

When Traditionalists and Reconstructions went to war over whether or not Ronald Hutton's ideas about the history of Neo-Paganism were correct my Revisionist response was pretty much a big yawn. Who cares? Seriously. Either the techniques work or they don't. Whether or not they're ancient or modern shouldn't make any difference, especially since the debate seemed to be between two sides that couldn't agree over what percentage of modern Pagan practices have ancient roots. The more important question is what percentage of modern Pagan techniques work and what percentage don't. If all the people kicking up a huge fuss about whether the correct percentage of ancient lore is 10% or 90% instead performed a series of experiments with various Pagan magical techniques and recorded their results something useful would be generated rather than an emotional but pointless debate.

Magick is a technology. That means if something works better it is better, plain and simple. Some of its effects can be subjective, but that only makes evaluation of those aspects difficult, not impossible. Psychologists research subjective mental phenomena all the time. And as far as practical techniques go, all you need to do is set up experiments to test the probability shifts those techniques produce. Ancient methods are still worth studying because the human mind has changed little over the last several millenia, but they should be researched, tested, and integrated into modern systems only if they are found to be effective. The "sifting" method that most proto-sciences use to accumulate knowledge can occasionally produce spectacular successes that the formal scientific method will miss, but at the same time it can produce some spectacular failures, superstitions that manage to live on as the tradition evolves despite their ineffectiveness.

What amazes me from following this whole debate is how ridiculous it is. If your spiritual system works for you and produces the results you want, why should you care if it's ancient or modern? If it doesn't work for you, why should you practice it? Thelema works for me and "The Book of the Law" was written in 1904. I've certainly never lost any sleep over its relatively recent origins. As a matter of fact, from the standpoint of study, being in possession of the original manuscript is quite useful, and if the book were thousands of years old it almost certainly would have been lost. Furthermore, Thelema's modern elements such as "the method of science, the aim of religion" are a big part of its appeal to me and had it originated even hundreds of years ago those elements would probably not be present.

UPDATE: The comment thread for this article has drifted over into discussing the issue of individuals in the Pagan community who do not practice magick but still want to be treated as authority figures. That conversation is continuing over at Rob's place.

Religion Belief Robert Kernodle Fluid Is God

Religion Belief Robert Kernodle Fluid Is God Image
Hmmmm... I'm not a believer in ANY form of supreme being, but if I were, this might be the closest thing to how I would conceive of it. Or not.

Interesting art to go with his philosophical perspective. Sounds a little like panentheism to me.


By Robert Kernodle

The Supreme Being Is Like A Liquid.

ASPECT 396 - PhotoFluidism by Robert Kernodle

Beyond Religion

I do not claim to be a Christian. Neither do I claim to be a member of any other religion that treats the Supreme Being as an entity with human-like intelligence. I do not condemn anyone's religious beliefs, nor do I preach to people to believe as I believe. I write here to share a unique point of view on a very popular topic - God.

Supreme Being

I DO believe in a Supreme Being, but this being is a verb as much as a noun. In my way of thinking, the Supreme Being is not a conscious spirit, but simply the action of existence that all things share. Anything that exists is part of all being, and all being is the Supreme Being. The Supreme Being, thus, is the sum total of all that exits.

All that exists has the common connection of existing. All that exists has the common action of being. Being is the united action of all things. The Supreme Being is both matter and energy, both substance and its relationships, both stuff and its motions. Being cannot be without a substance, and substance cannot be without motions to relate it. The Supreme Being, thus, cannot be an entity without substance, because having no substance means having no being. Consequently, the Supreme Being is always someTHING in motion.

ASPECT 283 - PhotoFluidism by Robert Kernodle

Sublime Fluidity

What is reality? To what thing and to what motion can all things relate? I believe that all things relate to a fluid. All being is a fluid being, forever morphing and creating recurring self-similar forms. Human beings are results of this great fluid being that came before it.

Life, consciousness, intelligence, feeling, and the sensation of existing all arise from the supreme fluid being. This fluidity is the marvel of being - humans are part of it, we are it, we are a consequence of it. Human intelligence comes from the substance and motion of the Supreme Being, which does not think as humans think.


What we call "chaos", "chance" or "accident" is what exists prior to minds that can name it. We humans arise from this condition of matter and motion that we call "chaos". Life is truly amazing, because something that seems so opposite to it actually gives birth to it. The very nature of being is to create life like us.

The great fluid being of reality is capable of swirling humans into existence, because the way of fluid is to seek self-consciousness to reflect back on itself. Consciousness, therefore, is a reflection in the greatest of all liquid pools.

If someone wants to call this idea of Supreme Being "God", then I can agree to this label. This God, however, is not person-like, not father-like, and not king-like. This God is not power wielding. This God is simply what is.

God is like a stream that knows how to flow, because it flows along the only path it can - the path that enables it to flow. God is like water with infinite and eternal morphing ability, fitting what contains it without conforming permanently to any one container. God is like a bubble that forms in the only sequence of events that exists to accommodate it. God, thus, is beyond absolute containment by the human mind, because mind is finite, and God is infinite fluidity.

Humans can only feel God - we can never know God. The effort of trying to contain what is far beyond containing is how we feel God. God is the overwhelming sensation of trying to grasp something far greater and far more complex than consciousness can grasp.

God is like the huge scale of a fractal that dwarfs all of its budding beautiful designs on smaller scales. God has no mind, yet God is all minds. Human minds, in this way, are only very remotely similar to the fluid processes that created them. God cannot know each mind personally. Each mind is simply a fragment of God's whole existence in the unison of existence that God is.

Minds arise from something that precedes mindfulness. This something that precedes mindfulness is God. In this way, humans are perfected God. Sand is perfected God. Trees are perfected God. The ocean is perfected God. Any one thing that we can name is perfected God, just as everything named together is God being realized. ASPECT 602 - PhotoFluidism by Robert Kernodle

Human Responsibility

In my concept of God, humans must assume total responsibility for their existences. We cannot reason with all existence the way we reason among ourselves. We learn from our own existences and from our own thoughts, because these are processes of God, and this is how God moves through us. Each part of God manifests its own particular perfection or imperfection, so these things are in human hands to the degree that the greater flow allows it. Humans, thus, are in a sensitive position of being creators who must learn when they are able to shape specific forms and when they must participate with forms greater than they can control.

Humans rule God to some degree, as God rules humans. We are all in existence together, in unison, and in similar roles. God, in this sense, gave us a small dose of God-like power to control part of our being. Human being, after all, is a miniature of Supreme Being.

Tags: Religion, Philosophy, fluidity, Robert Kernodle, FLUID is God, reality, divinity, art, Supreme Being, God, PhotoFluidism, panentheism

Suggested ebooks:

Irv Slauson - The Religion Of Odin
Chantepie De La Saussaye - The Religion Of The Teutons

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Babylon And Ishtar

Babylon And Ishtar Cover Perhaps the earliest origin is the ancient city of Babylon, a major metropolis in Mesopotamia (modern Al Hillah in Iraq). Babylon is the Greek variant of Akkadian Babilu (bab-ilu), meaning "Gateway of the god". It was the "holy city" of Babylonia from around 2300 BC, and the seat of the Neo-Babylonian empire from 612 BC.

One of the goddesses associated with Babylonia was Ishtar, the most popular female deity of the Assyro-Babylonian pantheon and patron of the famous Ishtar Gate. She is the Akkadian counterpart to the Sumerian Inanna and the cognate to the northwest Semitic goddess Astarte. The Greeks associated her with Aphrodite (Latin Venus), and sometimes Hera. Ishtar was worshipped as a Great Goddess of fertility and sexuality, but also of war and death, and the guardian of prostitutes. She was Also Called the Great Whore and sacred prostitution formed part of her cult or those of cognate goddesses. Many have associated Ishtar with the figure in the Book of Revelation of Babylon the Great, Mother of Harlots and Abominations.

Books in PDF format to read:

Arjun Vishad Yog - Bhagvad Gita
Anonymous - Odinism And Asatru
Rodolfo Amadeo Lanciani - Pagan And Christian Rome
Anonymous - Babylonian And Assyrian Literature

Chris Crowley

Chris Crowley Image

"From morris dancers in mirror shades to green activists getting in touch with their spiritual side, paganism is going mainstream. Cole Moreton reports on a new national faith"

Look out, here come the pagans. It's late May in central London and a man dressed as a tree, a witch in a velvet robe and a woman pretending to be a raven with a long black beak are dancing through the streets of Holborn, with several hundred others, moving to the rhythm of a dozen loud drums. They could wake the god of thunder with their noise but it's OK, the people at the back with the broadswords and shields are followers of Thor. This is a parade to celebrate pagan pride, and it would be wise not to get in the way. "We are moving into a new time," says the leader, brandishing a huge set of antlers. "We are becoming more accepted. Paganism is reasserting itself." Who is going to argue? Her name is Jeanette Ellis and she looks like the figurehead of a mighty galleon, cleavage pushing up out of a medieval dress (although her bottom half is mostly foliage). Ellis has been organising parades for more than a decade. "There has been such a dramatic change," she says, "in the way we are perceived." Paganism is casting its spell over more people now than ever before in the modern age. There are said to be a quarter of a million practising pagans in this country, double the number of a decade ago. That would make them more numerous than Buddhists (of which there are 144,500, according to the 2001 census) and almost as numerous as Jews (259,000) - and it doesn't even allow for the growing tribe of unofficial, instinctive pagans such as my friend Cath, who planned to celebrate the summer solstice in the early hours yesterday by "going out into the garden at dawn and just tuning in". At Stonehenge at least 30,000 people were expected to watch the sun rise in the company of the druids who see themselves as practising the ancient faith of pre-Christian Britain. For them, the sun is symbolic of one aspect of the "universal force which flows through the world and which can be encouraged to flow through us", according to Philip Carr-Gomm, founder of the Order of Bards, Ovates and Druids and author of the new Book of English Magic. The druids are only a small part of modern paganism, which encompasses a bewildering number of traditions or "paths", but central to them all is this idea of a divine force inherent in nature. It is an individualistic faith that encourages each person to respond in their own way, so you don't have to be a druid, or belong to any kind of order at all. Away from Stonehenge, much smaller groups of people celebrate the summer solstice by gathering before sunrise in gardens or woods, on beaches or hilltops across the country, some for organised rituals and some, like Cath, just responding to their own understanding of a spirituality that seems to work best in the open air. Ask her faith and she says "pagan" straight away. She sees no need to join in with anybody else, but Cath is far from alone. "What we believe is suddenly everywhere," says Bantu, a dreadlocked 29-year-old who planned to be on a hill in Wales when the moment came. He started to worship Gaia, the earth goddess, after going to a workshop at a climate camp. "Everyone's a pagan now." Not quite, maybe, but the rise has been dramatic. The census in 2001 recorded 40,000 pagans, but the true figure may be higher. "Pagans don't like telling the government what they're up to," says Ellis. A decade ago Ronald Hutton, a professor of history at Bristol University, calculated that there were 120,000 people going to rituals or meetings (often in pubs) called moots. That was before Harry Potter and Buffy the Vampire Slayer, The Lord of the Rings, Charmed and Sabrina the Teenage Witch made pagan spirituality and mythology part of pop culture The Pagan Federation, which aims to represent all "followers of a polytheistic or pantheistic nature-worshipping religion", claims the number of adherents has trebled at least. That would mean there were 360,000 committed, practising pagans, putting them ahead of the Sikhs (329,000) and fourth behind Hindus (552,000), Muslims (1.5 million) and Christians (42 million, according to the census). Hutton adds that there has been a much greater acceptance of pagan ideas among the wider public. "It is best to think in terms of concentric circles," he says, "from those who are initiated members of a group such as a coven, out to those who go to Stonehenge for a drink and a party." The Pagan Federation's membership list includes druids as well as wiccans, practising modern witchcraft; shamans, engaging with the spirits of the land; and heathens, worshipping the gods of the north European tribes (including Thor). But then there are the neopagans such as Bantu, always visible at environmental protests, who wouldn't think of belonging to any kind of federation and who pursue a rainbow of revived, recreated or invented beliefs with nature at their heart. All you have to believe to be a pagan, according to the federation, is that each of us has the right to follow our own path (as long as it harms no-one else); that the higher power (or powers) exists; and that nature is to be venerated. If you asked everyone in Britain if they agreed with those three statements, millions would put their hands up. At its loosest, paganism is beginning to look like our new national faith. The circles can be seen widening in the most unlikely places. Nine years ago, Ray and Lynda Lindfield and their friends tried to start a pagan festival on the seafront in ultra-conservative Eastbourne in East Sussex, and were threatened with arrest. "It had to be pointed out that we had a right to practise our religion in public," says Lynda. Lammas is now one of the big local draws of the summer. These public events usually include a re-enactment of whatever stage of the pagan cycle is being marked. In Eastbourne they needed some dancers to perform the cutting down of the male sun god, represented as the mythical character John Barleycorn, and so a morris-dancing group, Hunters Moon, was born. It is now the most fashionable side (as morris-dancing groups are sometimes known) in the country, having recently been hired to perform at a party in London for Tim Burton and Helena Bonham Carter, among others. It is also part of what amounts, in morris dancing, to a pagan coup. The Morris Ring, which represents the hanky-waving sides everyone thinks of as morris dancers, announced in January that young people were not interested. That was news to Hunters Moon, and other recently formed, pagan-inspired sides across the country such as Wolf's Head and Vixen, the first gothic morris outfit, whose members wear mirror shades and look like the Sisters of Mercy. Half of the two-dozen dancers at a recent Hunters Moon rehearsal were under 30, including teenage students. They hopped, they skipped, they smashed big sticks together until the splinters flew and then used them for gestures that were, quite frankly, rude. Hunter's Moon dance with blacked-up faces (not racist but medieval, they insist, having been a way for mummers to hide their identities from their daytime employers as they went door to door for trick or treat) and outfits that make them look like ragged crows that have mated with Hell's Angels. Not every member is a pagan, but they wear pentagrams and the dances include arcane elements such as the spiral. "Those that know what it is," says Armstrong, "know what it is." Witchcraft is another driving force in the rise of paganism. Leading members of the Federation are part of this closed tradition that became public in 1954 when a retired civil servant called Gerald Gardner claimed to have been introduced to pre-Christian occultism by one of the last surviving covens. Their version of the divine force is embodied in a horned male god and a mother goddess, and their response to its energy all around us involves the casting of spells and incantations to influence real events. Gardner's critics called it fiction, but wicca now has 7,000 adherents, according to the census, which again is probably an understatement. What do you have to do to join? "If I told you, I would have to kill you," says Chris Crowley, a wiccan high priest who speaks for the Federation.That's a joke, I think. His partner, Vivienne, has written acclaimed books on wicca, or at least on its public side. Wiccans believe in the ability to communicate directly with the divine by calling down the god or goddess to enter the body, which can involve going into a trance and allowing them to speak through you. The most common wiccan symbol is the pentagram, whose points represent the elements essential to life: air, fire, water, earth and the spirit that ties them all together. They see themselves as inheritors of the "wise craft" that led men and women to be ducked and burned in previous ages, so if you want to know their deepest secrets you have to prove you are sincere and committed. Joining a coven traditionally takes a year and a day. "It is a mystery religion," says Crowley. "You do have to be initiated." Crowley is a head-hunter for public sector recruitment, and dresses in jeans and blue blazer. "We look normal," he says, "because we are." Jeanette Ellis is not a wiccan but a "traditional" witch, who follows a path she found among her family roots in the west of Ireland. "I work with the Morrigan, a Celtic goddess." One associated with death and war (and ravens), I subsequently discover. "We do not target people in our spells," insists Ellis, who calls her home in east London her "covenstead". The 13 members meet when the moon is full. "People bring ideas for spells. If someone has split up with her boyfriend, for example, we may cast a love spell that will make her more confident and attractive She is not so shy about ritual and is able to explain why so many people on the parade are wearing knives, including those broadswords (with the police turning a blind eye). "That is the athame, a director of energy. It must not touch blood. There are no sacrifices going on." The knife is placed in a chalice to bless wine. She also describes the male high priest pushing the athame into a scabbard held by the high priestess. Hang on, this is all about sex, isn't it? "There is a sexual energy, I wouldn't deny it," says Ellis, chuckling. "The sexual union happens within every ritual, usually symbolically." Usually? "It's not about orgies. Of course, after any full moon, if you want to go out into the garden and have... that's fine, as long as you're a couple. You don't just go off with whoever you fancy." Do they ever do it as part of the ritual? Expecting a denial, I am surprised by her answer. "Some do. Less and less, I think. I don't know what other covens get up to." Nobody does. That's the point. It's hard to join. (Once in, you presumably become as vulnerable to exploitation as any other member of a closed religious group whose initiated members are taught secret information by a caste of self-elected priests.) Some wannabe wizards did go on to take an adult interest in the esoteric after reading Harry Potter, but the boy wizard's bigger impact has been in the adoption of pagan ideas into the mainstream: the BBC uses pagan spirituality as a source of inspiration even for children's shows such as Raven and Merlin, or Saturday tea-time blockbusters Robin Hood and Doctor Who. It is in pop culture that witchcraft meets the other main force behind the rise in paganism: environmentalism. James Lovelock made the link explicit in his influential 1979 description of the earth as a single, living organism, which he named after the Greek goddess Gaia. Some take this more theologically than others, but it remains the most famous example of how the desire for alternative lifestyles that began to flourish in the 60s has led to both a questioning of our attitude to the natural environment and a turning away from the established, patriarchal faiths towards new forms of spirituality. Of course, you don't have to be a pagan to be a green. Far from it. But the two movements have given each other energy, as each has grown For many pagans, becoming a green campaigner is a way of demonstrating faith with practical action. For many activists who come at it from the opposite direction, the pagan idea of an ancient and universal spirit that animates the earth gives their actions a personal, spiritual framework. Not that you have to read eco-theory to get it these days, just watch Teletubbies. "The indoctrination into things like recycling starts at an early age," says Catherine Hosen, a druid from Kent who watches a lot of CBeebies with her children. "If you start off trying to be environmentally aware, it is not much of a step to seeing all of nature as sacred, and from there to becoming a pagan." Perhaps. This, don't forget, is mostly a loose faith. That is why it is so popular in these individualistic, iconoclastic times. Wander towards the centre of Hutton's concentric circles where the covens wait and you will be asked to pass tests, obey priests, follow rituals and keep secrets; but on the outer edges, at festival times such as the summer solstice, there is none of that - just a dance, a beer and a "Merry meet, merry part and merry meet again". Just watch yourself with those knives. o Cole Moreton is writing a book on the soul of England, to be published by Little Brown next Easter.


Suggested ebooks:

Tuesday Lobsang Rampa - Chapters Of Life
Thomas Voxfire - What Was Aleister Crowley

Keywords: learn to astral project  tarocchi aleister crowley  magie book  activating chakras  the pentagram  aleister crowley symbols  john dees  techniques for astral projection  paganism wicca  love spell psychics  

World Tragedy

World Tragedy Cover

Book: World Tragedy by Aleister Crowley

This is one of the rarest of Crowley's published works. The book was privately printed in Paris in 1910 in an edition of 100 copies, but it seems certain that either the rather enthusiastic discussion of sodomy in British schools in the Preface or the books rather virulently anti-Christian sentiments attracted some censor's wrath, and it is generally believed That Most copies were destroyed in the course of customs seizures. The fact that it was originally bound in exceedingly flimsy wrappers probably did not help the books longevity, and the few copies that have survived have, like this one, almost always been rebound.

Crowley possibly also played a part in the destruction - or at least mutilation - of some copies of the work. Timothy D'Arch Smith quotes a letter From Crowley to John Quinn in which the Beast wrote "100 printed. All mutilated of pp xxvii and xxviii [ie the homosexual references] except in a few copies in the hands of the author's friends." This copy has not been thus mutilated, perhaps for the very reason that it was from the Collection of one of Crowley's friends: that is Wilfred T. Smith (1885-1957). Smith was an English-born disciple of Crowley's, who joined Achad in the first North American Lodge of the O.T.O., (British Columbia, No. 1), and later went on to found Agape Lodge in California. He was a lifetime follower of Crowley's, although the Beast treated him abysmally, and shunned him in his latter days.

Download Aleister Crowley's eBook: World Tragedy

Books in PDF format to read:

Aleister Crowley - Control Of The Astral Body
Aleister Crowley - Household Gods Comedy
Aleister Crowley - The World Of Tarot
Aleister Crowley - World Tragedy

Modern Thelemic Organizations

Modern Thelemic Organizations Cover Thankfully there are existing organizations in this day and age where Thelema and the teachings of Crowley are essential. Here are some of the primary organizations and Orders…

• O.:T.:O.: (Ordo Templi Orientis; Order of the Temple of the East; Order of the Eastern Templars)
• A.:A.: (Argentum Astrum)
• Ecclesiastic Gnostic Church
• Thelemic Order of the Golden Dawn
• Temple of Thelema
• College of Thelema
• The Fraternity of the Hidden Light

These groups still exist and can be found online and possibly in your local cities.

Also try this free pdf e-books:

Greg Wotton - Suffering A Thelemic Perspective
Alvin Boyd Kuhn - A Modern Revival Of Ancient Wisdom

Olla An Anthology Of Sixty Years Of Song

Olla An Anthology Of Sixty Years Of Song Cover

Book: Olla An Anthology Of Sixty Years Of Song by Aleister Crowley

The last book Crowley published before his death. An Anthology of Sixty Years of song by Aleister Crowley. Poetry. Aleister Crowley's best poems selection.

Buy Aleister Crowley's book: Olla An Anthology Of Sixty Years Of Song

Free e-books (can be downloaded):

Frater Achad - The Anatomy Of The Body Of God
Reformed Druids - Anthology 05 The Great Druish Books
Aleister Crowley - Olla An Anthology Of Sixty Years Of Song

Theory Of Magick

Theory Of Magick Image
Magick may not be an exact science, but it still appears to follow certain rules and principles. Some of these are akin to physical laws, some are not. No one, no matter how adept, fully understands magick and its uses. However, for the magician who does understand these principles, the possibilities might just be limitless.


Believing in something that cannot be readily seen might seem just a bit crazy on the surface. However, humans believe in things they cannot see every day. Under normal circumstances, air is invisible to the naked eye, and yet everyone knows it exists, since everyone is breathing. Most people do at least acknowledge that there is more to the universe than meets the eye.

The nature of magick is such that it is not fully understood. However, it does at least appear to behave according to some rules. Some generally-accepted laws of magick are:

* The perceived world is a mixture of reality and perception.
* If one searches for evidence that something is true, one will usually find it.
* All statements are true in one sense, false in another, and meaningless in yet another.
* If it works, it is true.
* Everything is connected.
* If two things have just one thing in common, that one thing can be used to influence both.
* The cause and effect of something tend to resemble each other.
* If two things were once in contact, they can continue to interact after separation.
* Two laws or worldviews may contradict each other and still be true, as no worldview may all reality.
* Every action is an exchange of energy.
* Any concept, force, or object may be considered to have life.


Magick is a powerful and often misunderstood thing. Defining magick is not always easy, and trying to explain how it works is even more difficult. There are certain principles that can make the practice of magick seem a little less daunting, more logical, and more natural. They also aid in the understanding of magickal ethics. The following points are regarded as the basic principles of magick:

* Magick is natural.
* Magick requires effort. You will receive what you put into it, nothing more, and nothing less.
* Magick is not spontaneous, at least, not usually. Most spells require time to be effective.
* Magick is not to be used as a game or joke, or to enhance the ego.
* Magick can be worked for gain, but only if it brings harm to none.
* Magick is, at its source, a divine act.
* Magick certainly can be used for defense, but should never be used to attack.
* Magick is knowledge.
* Magick is belief. For magick to work effectively, you must believe in it.
* Magick is love. Magick should always be performed out of love.


Energy is everywhere. At a certain level, everything is comprised of energy. There is energy in the sunlight, the moonlight, the earth, the waters, and the air. With each breath, every person takes in energy, and then exhales it. Every person, plant, and animal teems with energy. The abundance of energy available everyday is extraordinary. However, despite the fact that energy swirling all around him, a magician actually needs very little.

Instead of being flashy, like thunder and lightening, a talented magician uses a little more finesse. More like a gentle breeze, almost unnoticed amongst the greater swirl of energy that makes up the world. MAGICK AND SCIENCE Science has come a long way in the last century, and scientific views are not necessarily incompatible with magick. Hypnotism, once thought to be a black art and even a form of mind control, is now a commonly accepted practice. There are now cameras that can take a photograph of the body of energy that surrounds each person; some people call this energy an aura. There are many scientists, both in the past and present, who are firm believers in magick.

Einstein himself fully supported the idea that astrology was a science, and not simply an occult practice. Isaac Newton wrote more frequently on the practice of alchemy than he did on physics. It seems that ancient magicks and modern science are slowly coming together. DOES MAGICK WORK? According to practitioners, magick does, indeed, work. Spells and rituals will always have an effect, no matter how slight, and no matter which style of magick you're using. However, this is not always the effect that is intended. Someone may cast a spell to gain enough money to pay all their bills, and instead of gaining extra money, the individual might find all their bills in their mailbox, with expected due dates that are fairly immediate. Obviously, this is not what was intended by the caster. However, spells and rituals can have flaws. Most of these are problems with design, performance, or interference. Usually, all three of these things are caused by the caster.

A lack of focus or belief, a small distraction, or a poorly worded chant can all have an adverse effect on spells and rituals. A properly crafted and executed spell or ritual will almost always meet with success. However, it is important to note that true magick isn't the same as the Hollywood version. It is rarely flashy, and special effects are almost non-existent. True magick takes belief and practice to be effective. Magick is not well understood, and discovering the magick within takes time. It is difficult to explain and even harder to master. If it was easy, everyone would do it. Following a magickal path is not for everyone, and requires courage, patience, and understanding.

First published at Suite101: Foundations of Magick

The Theory of Magick

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