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HACKNEY OCCULT RESIDENTS - SAMUEL LIDDELL MACGREGOR MATHERS
Samuel Liddell Macgregor Mathers (8 or 11 January 1854 - 5 or 20 November 1918)
Samuel Liddell Mathers was born in Hackney, London. His father, William M. Mathers, died while Samuel was still young. He attended the Bedford Grammar School, subsequently working in Bournemouth as a clerk before moving to London following the death of his mother in 1885. Mathers was originally introduced to Freemasonry by a neighbour, an alchemist Frederick Holland, and was initiated into the 'Hengist Lodge No 195' on 4 October 1877. He became a Master Mason on 30 January 1878 and four years later was admitted to the Metropolitan College of the Societas Rosicruciana in Anglia (SRIA). Working hard both for and within the SRIA he was awarded an honourary 8th Degree in 1886. He became Celebrant of Metropolitan College in 1891 and was appointed as Junior Substitute Magus of the SRIA in 1892, in which capacity he served until 1900. It was here where he made the acquaintance of Dr William Robert Woodman (Magus of the society), and Dr William Wynn Westcott (the Secretary General). He left the order in 1903, having failed to repay some money he had borrowed.
In 1887, Mathers was approached by Westcott and asked to enliven the ritual outlines of the Cipher Manuscripts into fully functional initiation ceremonies. The Cipher Manuscripts are a collection of 60 folios containing the structural outline of a series of magical initiation rituals corresponding with the spiritual elements of Earth, Air, Water and Fire. The occult materials in the manuscripts are a compendium of the classical magical theory and symbolism known in the Western world up until the mid-19th century, which were combined to create an encompassing model of the Western Mystery Tradition, and then arranged into a syllabus of a graded course of instruction in magical symbolism. It was used as the structure for the Hermetic Order of the Golden Dawn.
At the same time as Mathers was asked to work on the manuscripts, he was also asked by Westcott to join himself and Woodman in a triumvirate (the position of being one of three who exercise power or authority) of Chiefs for Westcott's new Order, the 'Esoteric Order Golden Dawn', which was founded on 1 March 1888, and became the 'Hermetic Order of the Golden Dawn'. Mathers signed the charter for Isis-Urania Temple 3 as Praemonstrator. From 1888 to 1891, the Golden Dawn was primarily a theoretical school which performed the initiation ceremonies of the Outer Order, and taught its members the basics of Hermeticism but no practical magick other than the Lesser Banishing Ritual of the Pentagram. This changed with Mathers' creation of the Second Order, wherein the theoretical knowledge taught in the Outer Order was put into active magical practice by those initiates who achieved the grade of Adeptus Minor and above.
It would seem that he also met Madame Blavatsky (before helping to found the Golden Dawn) who asked him to join the Theosophical Society, but he declined because the aims of the society did not match his own. He was an eccentric whose chosen lifestyle was unusual in its time. He added the 'MacGregor' to his surname as a claim to Highland Scottish heritage, although there is little evidence of such in his family background. It is known that his main interests were magick and the theory of war, his first book, according to William Butler Yeats, being a translation of a French military manual.
Mathers could apparently read and translate a number of languages, including French, Latin, Greek, Hebrew, Gaelic and Coptic. His tanslations of such books as The Book of the Sacred Magick of Abramelin the Mage, The Kabbalah Unveiled, The Key of Solomon The King and The Lesser Key of Solomon, were criticised for their quality, but were responsible for making what had been obscure and inaccessible material widely available to the non-academic English speaking world. They have had considerable influence on the development of occult and esoteric thought since their publication.
In addition to many supporters, he had many enemies and critics. One of his most notable enemies was one time pupil and ally Aleister Crowley, who portrayed him as a villain named SRMD (Mathers' motto) in his 1929 novel Moonchild. It is even reported that they fought a magical battle, with Mathers sending an astral vampire to attack Crowley.
Mathers died in Paris on 5 or 20 November 1918. The manner of his death is unknown; his death certificate lists no cause of death, but Dion Fortune claimed it was the result of the Spanish influenza of 1918. As so few facts are known about Mathers' private life, verification of such a claim is difficult. He is primarily remembered as one of the founders of the 'Hermetic Order of the Golden Dawn', a famous magician and one of the most influential figures in modern Occultism.
In 1890 he married Moina Bergson, the sister of the philosopher Henri Bergson. In the Preface to her late husband's translation of Knorr von Rosenroth's Kabbala Denudata (Kabbalah Unveiled) - certainly worth reading but don't believe all you read - Moina Mathers revealed some of what little information was ever printed concerning his early life.
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In this post we will just be ( briefly ) discussing few methods of finding lost items, for there seems to be an ever-pending interest for such magick. And it's no wonder, really, for most of people do loses something almost every day, be it just a dropped coin. As to that, apparently to find money that You might have lost all one needs to do is to "kiss a Negro" rofl ;)
Hoodoo people will commonly seek aid of either Lord Himself, or St Anthony, to find lost items, usually in form of prayer. Now since it's a method of folk magick, rather than religious praying, prayers can be made up by oneself, honestly offered anywhere, anytime and they can even appear in form of simple rhyme! Most of folk prayers to Saint Anthony for finding lost articles rhyme, and contain but few rhymes made easy to memorize and chant. It's customary to give some sort of thanks to Lord or Saint that aided us in finding lost article.
Witches use various forms of spells, sometimes ( thought that's rarely done ) addressing to some deities to aid them in their quest, but most frequently simply using the power of symbolism and sympathetic magick. They will often invoke aid of certain deities in restoring stolen good, and compelling theft to return them or reveal themselves ( rather cunning examples of such magick appear in Heka ) but this is another type of magick, really. Stolen articles and lost articles, though each absent from us are not the same, and therefore are not dealt with in the same manner in occultism. In Middle ages, it was said that witches and sorcerers would lay a hand on their familiars ( most often cats and birds were used for this ) and would spoke some incantation that would ask the aid of animal to help them find what they have lost. The animal would then either guide them, or would occasionally even bring back the lost article.
Another frequent method used to help finding lost items is seek of guidance through
dream incubation. Invoking aid of St. Anthony is a simple example of guidance seeking. Dream incubation might include anything from inspiring prophetic dreams or visions of lost items in dreams, to asking from guidance from Higher sources in dreams.
The best time for such magick, is really anytime, for time correspondences in such cases is often a luxury one simply cannot afford, and the urgency of finding what's lost takes precedence. If You can however, perform magick for finding lost articles in Mercury correspondent day, hours or in time of full Moon, or in Midday. Also any days and hours good for general divination will work here as well.
Now let's go through a few simple example, for this is, as I often stress out a "practical" blog :)
SPELL TO FIND A LOST ITEM
Take a new piece of paper, and draw as best as You are able, in all possible riches of detail, the item/s ( or even a person ) that You have lost. It's favorable to have a light blue candle lit as You do this. Now simply wrap the paper around a lodestone ( charged ) and carry it on Your behalf and sleep on it. Alternatively, You could sprinkle some lodestone dust or brown sugar on a paper and then fold it thrice towards oneself, place in small sachet ( preferably blue or yellow ) and also carry on Your behalf and sleep on it.
PRAYER/S TO SAINT ANTHONY
There is a whole host or, short rhyming folk prayers to Saint Anthony to help us find what we have lost, be it an item or a person. Sometimes they were "composed" by a single person and handled down to successors as a part of family tradition. Here are few examples:
St. Anthony, St. Anthony
Please come down
Something is lost
And can't be foundNext one comes from Chicago ;
Dear St. Anthony, I pray
Bring it back, without delay.
Though You can always make up Your own, that should ( in the spirit of the tradition ) rhyme, and hence could represent, sort of Your personal way of petitioning the Saint.
For example ( my own phrasing )
St. Anthony please, help me out
Where have I lost that, to find out
Guide me and lend me clarity
Or bring the item into ( my ) proximity
Or something like that, You get the idea
Finally, it's wise to note here, seems that people of all traditions and roots ( origins, nationalities ) have used this ( magickal ) mean of tracking down lost stuff, be them Christians or not. It is important however that when a Saint grants Your request, You express Your gratitude ( I feel bit silly for having to point this out, but I ought to, just in case ), and a common way of giving thanks to Saint Anthony are ex votos.
You can ask G'd, directly as described in one entry { 13161; 3rd Edition, 2002 } in anthropological Work of Henry Middletone Haytt, "Folklore in Adam County Illinois"
SCRYING
Either take a piece of paper with possible locations of the item ( start with broader categories, them go on more specific one, elimination method ) or go straight forward and take a map. Light a purple candle and ask Your higher source to aid You in finding the lost item. Around the chain or cord of Your pendulum wrap the piece of paper with the description of the item, or hold ( alongside the pendulum ) any form of link to this object in Your hand. I dress the top of the crystal ( or whatever You might use as pendulum ) with "Spirit guide oil" or "Psychic vision oil". You could use any oil associated with some specific Deity who's help You'd like to invoke. Now simply scry ( dowse ) with the crystal as You normally would.
GUIDING SPELL
On a piece of paper describe what You have lost on one side, and on the other, draw an All seeing eye, or AGLA symbol. Place it under glass of bowl of Blessed spring water, symbol side pointed upward.
Light Angelic Influence candle ( or any candle of nice, soothing pale blue color ) and place next to it a small glass with Blessed spring water. Place some Althaea root nearside as well, and preferably also place a piece of Quartz, or Amethyst alongside. Then chant
"Guding spirits/angels, I need Your assistance,
For I have misplaced something dear
Bless me with knowledge and clairvoyance,
And bring me to what I've lost, be it far or near" 3X-7X
Use just few drops of that water to dress Your third eye, and let the candle burn itself out. Wrap the paper around the crystal and sleep on this charm. In the morning pour the water outside. Carry the charm with You until You find the item. Then burn the paper, scattering ashes to the wind and giving thanks to spirits.
DREAM INCUBATION
While spell used to gain answers through dreams, not being a typical/specific " find lost article" spell, it should be obvious how it can be constructivel y employed in such case
There are many examples throughout classical grimoires, among others perhaps that from Clavicula Solomonis, "To get answers in/through dreams"
http://www.esotericarchives.com/solomon/ksol.htm
If You have had the badfortune to misplace something, I do hope this article and ideas presented here might help : )
NOTE: This article was written and composed by myself, therefore should You desire to use any part of it elsewhere, give credits : Shadow of Shadows magick place or Shadow-333@hotmail.com or direct link to this post
CREDITS: According to entry 13163 in "Folklore in Adam County Illinois" third edition, 2002th, by Harry Middletone Hyatt
Source of prayers : www.luckymojo.com more precise http://www.luckymojo.com/saintanthony.html, site proprietor's informants contributions
IMAGES source : Wikipedia, page on St Anthony http://en.wikipedia.org/wiki/Anthony of Padua
Many Blessings
Shadow
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John Yarker - The Anglo Saxon Chronicle
Will Herberg - The Writings Of Martin Buber
This powerful set of Runes presents 25 pieces, each hand-crafted from water buffalo bone, and polished and shaped so as to present each rune with a rounded, square backdrop. Each piece is engraved with lettering, painted black, that is styled after the Germanic, Elder Futhark Runes which have been held as sacred since ancient times among the Germanic and Norse peoples and faiths. Each Rune is believed to hold unique power, which when combined with the traditional bone setting makes the set great for casting in your ritual divination. Individually this power can also be used to aid in your rituals as well, with each rune lending its own magick for everything and anything from prosperity magick to wards of protection and secrecy. Each piece possesses dimensions of approximately 1/2" by 3/4".
Suggested ebooks:
Louise Jackson - Witches Wives And Mothers
Aleister Crowley - Stone Of Cybele From Golden Twigs
Tuesday Lobsang Rampa - I Believe
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Any work as perplexing as the Book of the Law simply cries out for some sort of learned commentary and Crowley attempted several over the course of his life. The only one he regarded as completely successful is a one-page ‘inspired’ Comment, now included in most editions of Liber AL, whose primary injunction is that people should interpret the book for themselves.
This still leaves Crowley’s more extensive commentaries, with which he was never satisfied to the end of his life. Some thirty years after he died no less than three separate editions of these long commentaries appeared in print from three different editors each making different cuts in Crowley’s text so that all were different and none were complete. John Symonds and Kenneth Grant teamed up to produce Magical and Philosophical Commentaries on The Book of the Law (1974) while Marcelo Motta published The Commentaries of AL (1976) and Israel Regardie called his version The Law is for All (1975). Motta and Grant were motivated largely by a need to legitimate their respective ‘pseudo-O.T.O.s’ which they were promoting at the time and added their own commentaries to Crowley’s. In Motta’s case at least this probably did more harm than good, since his commentary displayed his notable paranoia, intolerance, ignorance and vicious diatribes against his supposed ‘enemies’ for all to see. The Symonds and Grant version is the most complete of the three, although Regardie’s was the only one to remain in print for any length of time.
Lost in all this was the fact that, far from being hostile to any abridgement of this work, Crowley had actually commissioned one himself. While not a Magician in any formal sense, Louis Umfraville Wilkinson (1881 - 1966) was a talented writer and close friend for many years. His lack of formal occult training made him the ideal person to edit Crowley’s own commentaries down to something both manageable and accessible to the average person. Crowley’s instructions were essentially to ‘cut out anything that doesn’t make sense to you on the first reading,’ and Wilkinson set to work. The result, which was never quite finished after Crowley’s death in 1947, languished in typescript until 1996 when Hymenaeus Beta completed the project and issued it as... The Law is for All.
Now there is a certain inherent confusion in having two very different versions of the same book out by the same author with the same title... and from the same publisher to boot! It was felt that the title was appropriate to a commentary designed for the newcomer, so essentially the Regardie edition was allowed to go out of print and the Wilkinson edition just replaced it. This does leave the potential buyer with the problem of determining which version is being offered for sale at any given time, especially if you’re buying through a catalogue or on-line. Naturally the full bibliographic data will settle the matter seeing as the editors are different and, if all else fails, you just need to ask on which side of 1996 the particular copy is copyrighted. Thankfully, those so old-fashioned as to do their shopping in a store have an even simpler option: the Regardie edition has a white cover while the Wilkinson version is clad in dark purple. It is thus easy to distinguish between them even across a crowded room.
Incidentally, there are plans to publish Crowley’s complete commentaries on The Book of the Law. However, considering the agonising process that is Thelemic publishing, there’s no telling how long it will take before that happy tome will reach store shelves. So, on the whole, I recommend you get the Wilkinson version. Aside from being the abridgement Crowley actually wanted to publish, it features a full photographic reproduction of the manuscript of Liber AL, an up-to-date bibliography of Crowley’s works, and a good index. Naturally you also get the full printed text of Liber AL itself. It is also, by design, the best suited to the beginner.
by Frater Julianus
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Howard Phillips Lovecraft - The Rats In The Walls
Anonymous - The Laws For Witches
Anonymous - The Legal Basis For Wicca
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