If you’ve gone far enough into your research on the basis of Occult Secret Societies, including the Mythos of the Formation of the Hermetic Order of the Golden Dawn, the sordid History of the Work of John Dee, and the corruptions that have crept in over time to everything from Vajrayana Buddhism to the Sacred Magic of Abramelin the Mage, you have a centuries old game of telephone to sort out.
The Popularity of the Golden Dawn, it’s successor orders, and it’s influence on occult thought, needs to be framed with the understanding that the 19th Century Occult revival (and that includes the New Religious movements of good old New York’s Burned-over district,) were heavily influenced by deeply flawed sources. The Golden Dawn itself, while erudite, and devoted to occult development was so credulous as to source materials, in light of current academic research, their belief system is laughable.
Their trusted source materials included, John Dee’s Enochian work, which, while being corrupted by spycraft and an obsession with sending secret messages, as well as straight charlatanism in the development of the Enochian Language, as well as Helena Blavatsky’s Indianized Messianic Theosophy, and too literal a trust in Biblical source material and Christianized Roman Judaic Qabala.
Granted, good translations of source materials were hard to come by, and some, from the preceding Century had to be very carefully disseminated with the approval of Rome, which meant, no deviation from Roman Canonical biblical sources, even when referring back to compilations like Aggripa’s three Books of Occult Philosophy.
Noted also, that, the occultism that was most influential on the 20th Century Occult revival, evolved straight from Freemasonry and Co-masonry in a number of irregular lodges, who placed heavy emphasis on styling occult ritual after masonic rituals, and essentially being irregular, or speculative lodges of esoteric Freemasonry.
Now, these criticisms, are not to imply that, these types of magic don’t work, and they are very useful in compiling a system that is useful for the practitioner, and systematized which helps with regularity in practice, and lends itself to at least semi-scientific investigation, of spiritual states of consciousness. But, the discovery especially that John Dee’s Enochian system is not a language at all, but could be used for a type of encoding for the spy-work he was doing for royalty, should give one pause, as to all the developments preceding from the Golden Dawn clear down to the Temple of Set, because, even the 3rd secret order in their system had not penetrated so far into the mysteries, as to separate their beliefs and prejudices from their observations of their own work. Even so great an Occult Giant as Crowley, had been immersed so far in their system, that in throwing off the overly Christianized overarching themes, he fell into the trap, of believing his first channeled message could legitimately make him the fulfillment of Biblical religion and a new God of the Apocalypse.
Crowley’s book of the Law is no different than the Chaldean Oracles, or the Parmenides, in that they are accounts of the wisdom of a voice that was heard by the channeler, and of course, match the prejudices of the recipient exactly, despite also being new revelations of wisdom legitimately.
Now onto Agrippa. Agrippa, was more of a compiler and systematizer of all the source materials he could gather than a practitioner, and he placed a lot of the faith of his large work on occultism on the veracity of his sources, which unfortunately, just like every scriveners text contain errors. Some of these errors have been corrected by scholarship over the last 150 years, and with ever increasing speed for the last decade or 2, as occult studies finally crept their way into academia. If you’d like the academic corrections to many of the “traditional” practices you are going to have to do some research , but Kabbalah, can still be a useful tool, for maintaining the consistency of our lines of reasoning even if we abandon the idea that ancient Hebrew was ordained by God as containing the only useful map of the Universe.
To that end, and under the personal conviction that the Sun is a more worthy object of devotion than the criminally barbaric YHVH of the Old Testament, or the Pauline and completely ahistorically formulated Jesus of the Roman Empire, the Mentuhotep has been building out a Kabbalah and tablet system, that should be coherent to all in our little Solar system, because it takes the Sun as the most important planet, gives standard numeric numbering to early phonetic development of language from India to the Mediterranean and Africa, and includes as a bonus now, the Masonic cipher punctuation as a means of constructing communications with reference to their resonance with the Planets, Constellations, Stars, and Other Higher Intelligences within our local sphere of existence.
This allows us to create layers of holy texts, and holy book translations, that are verified by reference to their numeric correspondences with all things whatsoever, even under multiple layers of encryption.
Combined with the cipher text tools, and the Gematria database at https://kemetic.guru this should be enough to keep you occupied for a while with everything from Sigilizing and Calculating your own name, to communicating with the Secret Chiefs, talking to Planets and Angels, and straightening out your own confused understanding of the significance and importance or lack thereof of certain symbols and translation that have become irrelevant through the errors included over time.
This is a prerequisite for official involvement in the membership of Vulcan-Astarte Temple. This would be considered a Guide for the Aspiring Neophyte of any of the traditions influenced by the Hermetic Order of The Golden Dawn. While we do have a degree system, due to the unconventional nature of the Mentuhotep’s degree attainment. materials, examinations, and initiation’s do not follow a preordained structure but are aligned to the initiate’s own progression. Please enjoy this first foray into the theoretical and practical foundations we work by.
After losing some of the recent posts to a site crash and emergency restore. I thought we’d come back strong with one of our AI discussions of materials from the library. Poor Google Notebook LM could only make sense of a few of them and some of the pronunciations are odd, but it’s a brief taste of the history of the nonfiction(?) magical writing available to yogapunx subscribers. Remember, members get access to the classified library as well as options for personal instruction in Magick, Meditiation, and sundry topics from snswrld. You can find the membership signup tab above.
Ok, so these are purportedly the key documents declassified in the early 2000s about CIA, DIA, DOD, etc experiments in psychic spying. These were presented to Congress as straight fact, and barely reported outside of fringe media. I have deliberately tried to avoid Viet-nam era Men Who Stare at Goats material, or the Army’s projects with the Monroe institute on the Gateway experience. The doc at the top was a little harder to track down, but the others are all over the internet, and given my recent operation starseed revelations, I decided to start here to find the FBI and Hollywood links to the programs. The last doc is also interesting because it comes from the NSAs public archive and so should have some kind of alternate take on the subject advancing their agenda. Regardless. This is what the internet spits out in a quick declassified parapsychology search, so let’s have a fun little peruse on their take on it.
FAQ on Project Sun Streak and Remote Viewing
What is Project Sun Streak and what is its purpose?
Project Sun Streak was the name given to the Department of Defense/Defense Intelligence Agency (DoD/DIA) psychoenergetic collection effort. Its primary purpose was to undertake operational intelligence applications using aspects of psychoenergetics, specifically remote viewing. This involved using individuals to mentally perceive information blocked from ordinary perception by distance, shielding, or time, to gather intelligence.
What is psychoenergetics and how does remote viewing fit into it?
Psychoenergetics is broadly defined as the study of the interaction between mind and matter. It is subdivided into two categories: the mental effect on the physical world (psychokinesis) and purely mental information collection. Remote viewing, which focuses on acquiring and describing information by mental means that are blocked from ordinary perception, is a subset of the latter category, making it a method of psychoenergetic information collection.
How did the U.S. military become involved in psychoenergetics and remote viewing?
The Department of Defense (DoD) began examining the potential uses of psychoenergetics in the early 1970s. Initial experiments using remote viewing as an intelligence-gathering tool were conducted by physicists Hal Puthoff and Russel Targ at Stanford Research Institute (SRI). The experiments, sponsored by the CIA, proved successful and led to further exploration of remote viewing as an intelligence collection method.
What were some of the early projects and programs related to remote viewing within the U.S. military?
Several projects and programs were established to explore and implement remote viewing. Notable early efforts include:
Gondola Wish: An Army INSCOM program initiated in 1977 to integrate Soviet and Eastern Bloc psychoenergetic intelligence into all-source operational support.
Grill Flame: An Army ACSI project starting in 1978 that aimed to use remote viewing as a primary intelligence collection method.
Center Lane: A special access program formed after the curtailment of Grill Flame in 1982, funded by Security and Investigative Activities (S&IA) monies and directed by the CG, INSCOM. It involved the use of resources to support and maintain remote viewing efforts.
What were the key findings of the Gale Committee and the Perry Memorandum, and how did they impact the remote viewing program?
The Gale Committee, an independent investigative body formed in 1979, recommended continuing operational activities to determine the value of remote viewing for intelligence collection, following the psychoenergetic threat from foreign sources, and establishing a central DoD authority. The Ferry Memorandum, issued in 1980, terminated Research & Development (R&D) funding for psychoenergetics activities but did not object to continuing intelligence application efforts. These events led to a focus on intelligence applications of remote viewing rather than basic research and development.
How is remote viewing conducted within Project Sun Streak, and what are the roles of the participants?
The remote viewing process within Project Sun Streak involves a structured approach with distinct roles. First, a tasking is received and a collection plan is made, listing essential elements of information (EEI) and intelligence indicators. Target time windows are also identified. A remote viewing technique (ERV or CRV) is then selected based on the target, and appropriate remote viewers are chosen based on past performance.
Interviewer/Monitor: A project manager who guides the session, directs the focus of the remote viewer, and elicits information about the target.
Remote Viewer: Responsible for reporting impressions, concepts, ideas, sensations, feelings, and notions related to the target, without analysis.
Requesting Agency: After the project has been completed, the requesting agency will provide feedback about the success of the effort.
What are the purported benefits and limitations of remote viewing as an intelligence collection method?
According to the briefing materials, remote viewing offers several potential benefits:
Passive Nature: It is claimed to be undetectable when used, making it a passive intelligence collection method.
Inexpensive: The primary cost is the personnel involved, with little expensive hardware required.
No Known Defense: Time, distance, target size, or degree of difficulty are said to have no apparent effect on collection.
However, the briefing also acknowledges limitations, such as the need for a satisfactory database for effective exploitation in areas like human source assessments and personality profiles.
What techniques were used to train remote viewers and how did they evolve over time?
The training of professional intelligence personnel to become remote viewers was an integral part of Project Sun Streak. Initial training involved integrating SRI-contracted training technology into an in-house program. This training drew from academic institutions, scientific laboratories, and research establishments worldwide. Methods that were proven to assist remote viewing over the years include: lectures, literature reviews, observation of others, practical exercises and practical training.
Coordinate Remote Viewing (CRV): A structured system that subdivides psychic impressions into discrete skill levels, progresses through six stages and begins with geographic coordinates.
Briefing Document: Ceremonial Magic and Thelemic Magick
I. Overview
This document analyzes two distinct but related sources on magic: excerpts from Arthur E. Waite’s “Book of Ceremonial Magic” and selected sections from Aleister Crowley’s “Magick in Theory and Practice.” Waite’s work presents a traditional, heavily Christianized system of ceremonial magic, focused on invoking divine power and controlling spirits. Crowley’s work, part of his broader Thelemic system, offers a more individualized and self-focused approach to magick, centered around discovering and enacting one’s True Will. The juxtaposition of these two provides insight into the historical evolution of occult thought and practice.
II. Arthur E. Waite – “Book of Ceremonial Magic”:
A. Core Themes:
Divine Invocation & Protection: Waite’s extracts reveal a strong reliance on Christian prayer and invocation for protection, guidance, and power. The operator calls upon God, Jesus Christ, the Holy Spirit, the Virgin Mary, angels, and saints.
Quote: “O great God, by Whom all things have been set free, deliver me also from all evil… May the blessing of God the Father Almighty, of the Son and of the Holy Ghost, be always with me , Amen.” (p. 47)
Hierarchical Cosmology: The texts reflect a structured universe with distinct levels: God, angels, saints, humans, and spirits (both good and evil). These beings are often invoked as intermediaries or guardians.
Quote: “May the blessing of the Holy Angels, Archangels, Virtues, Powers, Thrones, Dominations, Cherubim and Seraphim, be with me for ever , Amen.” (p. 48)
Control of Spirits: A significant portion of Waite’s extracts addresses methods for controlling spirits. This includes the use of rituals, talismans, conjurations, and divine names. Spirits are characterized as both helpful and malevolent.
Quote: “May it Please Thee, therefore, most Precious Jesus, by the Power of this same (Name of) Jesus, to drive away the demon from me…” (p. 52)
Quote: “…we hereby depute unto them all power to perform exorcisms of the possessed, so that the name of Jesus Christ may be magnified, and the devil and his angels be driven to confusion” (p. 91)
Emphasis on Purity and Ritual: Precise instructions are given for creating talismans, preparing instruments (like knives and pens), and performing rituals. Purity and proper timing (planetary hours) are essential.
Quote: “Take care not to perfect the instrument otherwise than on the day of Venus, and in the hour thereof…” (p. 156)
Quote: “…on the day and in the hour of Mars, the Moon waxing… a piece of virgin parchment must be prepared…” (p. 237)
Specific Talismans and Their Powers: The text provides a detailed catalog of talismans with specific uses, from attracting love to achieving invisibility, reading thoughts, or opening locks, Each talisman is associated with unique symbols, materials, and evoking words.
Quote: “II. Gives the love and complaisance of the entire female sex… The evoking words are NADES, SURADIS, MANINER…” (p. 121)
Quote: “IX. Transports the possessor to any part of the world, and that without danger. The potent words are RADITUS, POLASTRIEN, TERPANDU, OSTRATA, PERICATUR, ERMAS.” (p. 123)
Exorcism and Binding: The power of God and divine names is invoked to control, punish, and bind rebellious or disobedient spirits, employing threats of eternal damnation.
Quote: “I do hereby curse and deprive thee of all thine office, power and place; I bind thee in the depth of the Bottomless Pit, there to remain unto the Day of judgment…” (p. 233)
Days of the week and planetary hours: Specific days and planetary hours are prescribed for certain rituals and operations, revealing an understanding of astrological correspondences.
Quote: “It will be seen from this table that there is a recurring rule of the planets in unbroken succession through the whole week…” (p. 152)
B. Key Ideas and Facts:
Importance of Jesus’ name: The name of Jesus is considered a powerful tool for healing, protection, and commanding spirits.
Quote: “at the Name of Jesus let every knee bow, in heaven, on earth and in hell…” (p. 50)
Demons and their Descriptions: The text offers physical descriptions of spirits (particularly those of Mars) and associates them with specific symbols and behaviors.
Quote: “The Spirits of Mars have a tall body and choleric, a filthy countenance, brown, swarthy or red in colour; they have horns like the hart, claws like a griffin and they bellow like wild bulls…” (p. 85)
The use of blood: The text describes the use of blood, such as mole’s blood, for certain rituals, suggesting the importance of vital fluids in magical operations.
Quote: “thou shalt make the first knife and shalt steep it in the blood of the mole…” (p. 156)
Specific Conjurations: Elaborate conjurations, invoking names of God, spirits, and occult forces, are used to command spirits and achieve specific results.
Pacts with Spirits: The text acknowledges the concept of pacts with spirits, with warnings about their dangers.
Quote: “There are two kinds of pacts, says the Grimorium Verum, the tacit and the manifest; but know at the same time that among the several kinds of spirits there are some which bind and some which do not bind, save only in a very light manner.” (p. 254)
III. Aleister Crowley – “Magick in Theory and Practice”:
A. Core Themes:
Thelema and True Will: Crowley’s magick centers on the concept of “Do what thou wilt shall be the whole of the Law,” emphasizing individual autonomy, and the discovery and fulfillment of one’s “True Will.”
Quote: “Do what thou wilt shall be the whole of the Law” (Title page)
Magick as Self-Transformation: Magick is seen as a process of personal growth, development, and transformation through understanding and aligning with one’s true nature.
Quote: “Every active Member of the Order has destroyed all that He is and all that he has on crossing the Abyss; but a star is cast forth in the Heavens to enlighten the Earth, so that he may possess a vehicle wherein he may communicate with mankind.” (p. 240)
The Use of Symbolism and Correspondences: Crowley employs a complex system of symbols, correspondences, and Qabalistic concepts to understand and manipulate reality. A vast range of systems from astrology, mythology, and alchemy are integrated.
Quote: “These symbols are all shewn in the Atu “The Hermit”. They are the powers of the Yod, whose extension is the Vau.” (p. 183)
Self-Deification: The ultimate goal of magick is a kind of self-deification, the unification of the individual will with the cosmic will.
Quote: “I am the All, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoughts are only the letters of my Name.” (p. 290)
Rejection of Traditional Morality: Crowley rejects traditional notions of good and evil, viewing them as subjective and often detrimental to the pursuit of one’s True Will.
Quote: “Good” must be defined in terms of human ideals and instincts” (p. 183)
The Importance of Practice: The text stresses the importance of diligent practice, self-observation, and experimentation in the pursuit of magick.
Quote: “Various remarkable phenomena will very probably occur during these practices. They must be carefully analysed and recorded.” (p. 285)
Hymns and Invocations: The text includes passionate invocations to deities such as Pan, as ways to evoke energy and connection to magical forces.
Quote: “Thrill with lissome lust of the light, O man! My man! Come careering out of the night Of Pan! Io Pan! Io Pan! Io Pan!…” (p. 178)
B. Key Ideas and Facts:
The Significance of 666: The number 666 is associated with the “man” of the current aeon, expressing the power of the individual will.
Quote: “GR:Tau-Epsilon-Iota-Tau-Alpha-Nu = 300+5+10+300+1+50 = 666… — whose number is the number of a man…” (p. 184)
The Abyss and Transformation: Crowley describes the concept of “crossing the Abyss” as a complete destruction of the old self, which leads to the birth of a new, enlightened being.
Quote: “Every active Member of the Order has destroyed all that He is and all that he has on crossing the Abyss…” (p. 240)
Divination as Probability: Divination is viewed as a tool for understanding probabilities based on available facts, not as access to absolute truth.
Quote: “The astronomer himself has to enter a caveat. He can only calculate the probability on the observed facts. Some force might interfere with the anticipated movement.” (p. 185)
The Bornless One: The text includes invocations to the “Bornless One,” a powerful archetypal figure in magickal tradition.
Quote: “Hear Me, and make all Spirits subject unto Me: so that every Spirit of the Firmament and of the Ether…” (p. 241)
Ritual and symbolism: Specific rituals, such as the Star Ruby, are described, which combine gestures, words, and visualization for achieving magical states of consciousness.
Quote: “Facing East, in the centre, draw deep deep deep thy breath closing thy mouth with thy right forefinger…” (p. 289)
The importance of self-knowledge: Crowley’s emphasis on self-analysis is evident, with exercises focusing on physical and mental endurance to be recorded, as they are keys to further self-understanding.
Quote: “Ascertain how much alcohol you can take, and what forms of drunkenness assail you…Let all these things be carefully and conscientiously recorded; for according to your powers will it be demanded of you.” (p. 285)
Personal experimentation: Students are advised to adapt and create practices that fit their individual natures.
Quote: “Let the Zelator attach no credit to any statements that may have been made throughout the course of this instruction…” (p. 295)
Mortification and Self-Denial: Mortifications of the flesh are seen as potentially useful if they serve to control the practitioner and further the pursuit of their Will, but self-punishment without a purpose is discouraged.
Quote: “But concerning voluntary privations and tortures, without use save as against the devotee, they are generally not natural to healthy natures, and wrong.” (p. 295)
IV. Comparison and Contrast:
Authority: Waite’s source relies on the authority of God and traditional religious structures. Crowley’s work emphasizes personal authority derived from one’s True Will.
Goal: Waite seeks divine favor and control over external forces. Crowley aims for self-transformation, and union with one’s divine nature.
Method: Waite utilizes Christian prayers, precise rituals, and talismans. Crowley employs symbolism, visualization, self-experimentation, and a focus on the will.
Cosmology: Waite presents a more traditional, Judeo-Christian view with a clear hierarchy of angels, demons and saints. Crowley presents a more fluid and personalized view with incorporation of Egyptian, Greek and Indian pantheons.
View of spirits: Waite views spirits as potentially dangerous forces to be controlled through ritual, names and divine power. Crowley views spirits as different expressions of one’s own nature.
V. Conclusion:
These two sources present radically different approaches to magic. Waite’s extracts illustrate a traditional system of ceremonial magic rooted in religious authority and seeking external control. Crowley, on the other hand, offers a more modern, individualistic system focused on self-discovery and the expression of one’s True Will. Examining these differences provides valuable context for understanding the evolution of occult thought and practice.
F.A.Q.
1. What is the significance of planetary hours in the context of this magical practice?
Planetary hours, derived from a recurring sequence of planets throughout the week, are specific times within a day that are ruled by particular planets. These hours are considered significant for magical operations because it is believed that each planet exerts a unique influence. For instance, the day and hour of Venus are suitable for preparing tools, while the day and hour of Mars are used in other types of ritual work, such as making a talisman or conjuring spirits. Understanding and working with planetary hours is thought to enhance the efficacy of magical practices by aligning actions with the appropriate celestial energies.
2. What are some examples of talismans described in these sources and what purposes do they serve?
The texts detail numerous talismans made from specific colored satins, embroidered with particular characters, and activated by spoken words or physical gestures. For example, one talisman embroidered on black satin with silver grants the love of women when used with specific words, while a gold-colored satin talisman compels truth and confessions. Others are designed to provide the ability to travel to any location, open locks, influence people’s thoughts, protect against evil, or grant virtue. Each talisman is unique, reflecting a specific intention and requiring its own specific instructions for its creation and use.
3. How is the name “Jesus” utilized in this system of magic?
The name “Jesus” is used extensively for protection, healing, and invoking divine power in this system. It’s treated as a sacred name of great potency, capable of driving away demons, performing miracles, and saving those who call upon it. The texts suggest that the name of Jesus holds power over spiritual beings and that it is central to warding off evil influences, securing divine blessing, and calling on supernatural assistance. There are many prayers and conjurations that make use of this name and others associated with Christianity.
4. What is the purpose of conjurations in these texts, and how are they structured?
Conjurations are central to the rituals, serving as a means of communication, commands, and binding between the magician and various spiritual entities. They generally start with the invocation of divine names and authorities like God, Jesus, and Angels and then proceed to address specific spirits and call for specific actions, such as the revelation of secrets, granting a favor, or causing harm to enemies. They are often structured with clear commands, threats of excommunication, descriptions of desired outcomes and are delivered in a way that seeks to establish the magician’s authority.
5. What is the relationship between the magician and the spirits in this tradition, and how is this relationship managed?
The magician seeks to establish a command-based relationship with spirits. This involves compelling them to obey the magician’s will through a combination of invoking sacred names, making pacts, creating talismans, using conjurations, and performing ritual actions that are intended to bind and control. The relationship is often framed as a matter of power, with the magician seeking to assert dominance over the spirits and leverage their abilities for his own purposes, whether that is mundane or spiritual. Failure to comply with the magician’s instructions can result in threats and curses.
6. How is the concept of “Will” presented in the second source, and how does it relate to ethical behavior?
The concept of “Will” in the second source is presented as an intrinsic, individual drive towards self-preservation and fulfillment. The notion that a man has a right to fulfill himself to the utmost implies that all actions should ultimately support the individual’s true Will. The text distinguishes between true and false Wills, suggesting that unethical actions like murder or self-harm are caused by a false will, misaligned with the true nature of the individual. Ethical behavior is ultimately tied to acting in accordance with one’s deepest and authentic desires, properly understood.
7. How does the second source describe the role of the initiate in terms of understanding their own nature?
The second source emphasizes self-analysis and understanding as essential for magical practice. The initiate is urged to assess their strengths and weaknesses, including physical endurance, thought control, and emotional responses. This analysis is critical for the initiate’s understanding of their place in the universe and for self-mastery, recognizing that everything within and around them serves as a reflection of themselves. Understanding one’s limits, both in terms of their weaknesses and their strength, is part of an initiatory journey of becoming an Adept.
8. What is the significance of the Qabalah and its correspondences in this magical practice?
The Qabalah, with its intricate system of correspondences, provides a framework for understanding the interconnectedness of the universe, encompassing numbers, letters, planets, elements, colors, deities, and more. These correspondences are essential for magical practice. They dictate when, where, and how rituals are performed and what sorts of words, objects, and images should be utilized. The Qabalah is a tool used to organize and manipulate universal energies and forms and helps the magician tap into a deeper reality by aligning themselves with its principles. These correspondences guide magical practice by linking together seemingly disparate aspects of existence, creating a basis for magical operations.
Ceremonial Magic Study Guide
Quiz
In the Tuesday prayer, what blessings are invoked in addition to those of God? The prayer asks for the blessings of the Holy Angels, Archangels, Virtues, Powers, Thrones, Dominations, Cherubim and Seraphim, as well as the Patriarchs and prophets, apostles, martyrs, confessors, virgins, and all the saints of God. This is in addition to the blessing of the bread and wine that was consecrated by Christ.
What are some physical characteristics associated with the spirits of Mars? The spirits of Mars are said to have a tall body and choleric nature, a filthy countenance that is brown, swarthy or red, horns like a hart, claws like a griffin, and a bellow like a wild bull. They are associated with the motion of burning fire and the sign of thunder and lightning.
According to the text, what is the purpose of the talismans? The talismans described in the text, in conjunction with rings and specific words, are meant to grant various powers to the bearer, including securing the love of women, compelling men to reveal secrets, teleporting across the world, opening any lock, and knowing the thoughts of others. Each talisman is said to have a specific use, and associated words, metals, colors and hand placement.
What are “planetary hours” according to the text? Planetary hours are specific times during the day and night that are ruled by particular planets. They follow a recurring sequence throughout the week, with each planet ruling the first and eighth hours of the day and the third and tenth hours of the night on the day associated with it.
What is the purpose of exorcising and blessing salt, and in what ritual is it used? The salt is exorcised to remove any illusions and is blessed to serve to make the virgin chart. This process is part of a larger ritual of preparing materials for magical work, and it is followed by placing the salted skin in sunlight.
What is SARGATANAS said to have power over? SARGATANAS is said to have the power to make any person invisible, transport them anywhere, open all locks, reveal what is happening in private homes, and teach all the arts of the shepherds. He also commands several brigades of spirits, with others as his inferiors.
What happens if an invoked spirit is disobedient? If a spirit is disobedient and does not appear or respond, the conjurer is instructed to curse the spirit, deprive them of their office, and bind them in the Bottomless Pit. They are cursed by the Company of Heaven, the Sun, the Moon, the Stars, and the Light of the Hosts of Heaven.
According to the text, what is required for creating a piece of virgin parchment, and who must weave the thread? To create virgin parchment, a piece must be prepared on the day and in the hour of Mars, with the Moon waxing, and at the first hour of the day. The thread used to bind the finger must be woven by a virgin girl. The operator then pierces the finger to form a symbol with the blood.
What is the “Blasting Rod,” and how should it be used? The Blasting Rod is mentioned in the text as a powerful instrument, to be held by the conjurer, that should be used while the Kabbalistic circle is described and the word “Rofocale” is pronounced in order to call spirits and is only to be used when the conjurer has been purified. The text stresses that spirits will appear when the Rod is used correctly.
What are the two types of pacts mentioned, and what should one be wary of? The two kinds of pacts are tacit and manifest. One should be wary of spirits that require something personally belonging to you when you agree to a pact, as these can become guileful enemies and that they can extract a high price to be paid.
Answer Key
The prayer asks for the blessings of the Holy Angels, Archangels, Virtues, Powers, Thrones, Dominations, Cherubim and Seraphim, as well as the Patriarchs and prophets, apostles, martyrs, confessors, virgins, and all the saints of God. This is in addition to the blessing of the bread and wine that was consecrated by Christ.
The spirits of Mars are said to have a tall body and choleric nature, a filthy countenance that is brown, swarthy or red, horns like a hart, claws like a griffin, and a bellow like a wild bull. They are associated with the motion of burning fire and the sign of thunder and lightning.
The talismans described in the text, in conjunction with rings and specific words, are meant to grant various powers to the bearer, including securing the love of women, compelling men to reveal secrets, teleporting across the world, opening any lock, and knowing the thoughts of others. Each talisman is said to have a specific use, and associated words, metals, colors and hand placement.
Planetary hours are specific times during the day and night that are ruled by particular planets. They follow a recurring sequence throughout the week, with each planet ruling the first and eighth hours of the day and the third and tenth hours of the night on the day associated with it.
The salt is exorcised to remove any illusions and is blessed to serve to make the virgin chart. This process is part of a larger ritual of preparing materials for magical work, and it is followed by placing the salted skin in sunlight.
SARGATANAS is said to have the power to make any person invisible, transport them anywhere, open all locks, reveal what is happening in private homes, and teach all the arts of the shepherds. He also commands several brigades of spirits, with others as his inferiors.
If a spirit is disobedient and does not appear or respond, the conjurer is instructed to curse the spirit, deprive them of their office, and bind them in the Bottomless Pit. They are cursed by the Company of Heaven, the Sun, the Moon, the Stars, and the Light of the Hosts of Heaven.
To create virgin parchment, a piece must be prepared on the day and in the hour of Mars, with the Moon waxing, and at the first hour of the day. The thread used to bind the finger must be woven by a virgin girl. The operator then pierces the finger to form a symbol with the blood.
The Blasting Rod is mentioned in the text as a powerful instrument, to be held by the conjurer, that should be used while the Kabbalistic circle is described and the word “Rofocale” is pronounced in order to call spirits and is only to be used when the conjurer has been purified. The text stresses that spirits will appear when the Rod is used correctly.
The two kinds of pacts are tacit and manifest. One should be wary of spirits that require something personally belonging to you when you agree to a pact, as these can become guileful enemies and that they can extract a high price to be paid.
Essay Questions
Compare and contrast the use of Christian and non-Christian symbolism and entities in the rituals presented in “Arthur E Waite – Book Of Ceremonial Magic,” noting the purpose of each.
Analyze the role of language and specific words or phrases within the magical practices outlined in the source material, and how they are believed to achieve their effects.
Discuss the ethical and practical considerations presented in the texts concerning the interaction with spirits and the pursuit of magical power.
Explore the different forms of self-discipline and preparation outlined in “liber4 part3 magic in theory and practice” and how these practices relate to the attainment of magical ability.
Analyze the concept of Will, as presented in “liber4 part3 magic in theory and practice,” and discuss its significance in occult practice and the attainment of personal goals.
Glossary of Key Terms
Adept: A person who has achieved a high level of skill and knowledge in a particular area, often used in the context of occult or magical traditions.
AUMGN: A word used to symbolize the whole course of spiritual life. A is formless hero; U is the six-fold solar sound of physical life; M is the silence of death; and GN is the nasal sound of generation and knowledge.
Assiah: In Kabbalah, the lowest of the four worlds, the material world.
Atu: A term used in the Qabalah and associated with specific cards in the Tarot.
Clavicle: A term referring to a key or text that unlocks secrets, often used in the context of magic.
Conjugation: The act of binding or compelling a spirit through invocation or prayer; a formal summoning of spirits.
Exorcism: A ritual process intended to remove or expel evil spirits or negative influences.
Goëtic: Refers to a form of magic that involves summoning and controlling spirits, often associated with darker or more manipulative practices.
Grimoire: A textbook of magic, typically containing instructions for rituals, spells, and other magical practices.
Hand of Glory: A magical object made from the hand of a hanged man, believed to have the power to open locks.
Hoor-paar-Kraat: The term refers to Horus in his silence and is a concept central to Crowley’s Thelema, symbolizing the hidden and inner self.
Ipsissimus: The highest grade in certain occult orders; a state of complete freedom from limitation.
Kabbalah: A system of Jewish mysticism that interprets the scriptures and creation through symbols and numbers.
Lamen: A magical symbol or emblem worn as a talisman, often associated with ceremonial magic.
Liber: Latin for “book,” often used in the titles of occult texts, as in Liber 777
Lucifuge Rofocale: A demonic entity in occult lore, often associated with pacts and the acquisition of wealth.
Maat: A concept meaning Truth and is the title given to the Master of the Temple in one of the texts.
Necromancer: One who practices necromancy; that is, the magic art of conjuring up the spirits of the dead for purposes of divination or to use their powers.
Pantacle: A talisman with a specific magical purpose, typically a disc or flat object bearing symbols or sigils.
Pentagram: A five-pointed star, used in various magical traditions and practices.
Planetary Hours: Specific time periods during the day and night associated with particular planets, thought to be conducive to certain magical practices.
Qabalah (also spelled Kabbalah): A system of Jewish mysticism that interprets the scriptures and creation through symbols and numbers.
Sephiroth: The ten emanations or attributes through which the divine manifests in the Qabbalah.
Sigil: A symbol created for a specific magical purpose; often used in talismans.
Talisman: An object believed to have magical powers, often used for protection or to bring about a specific result.
Tetragrammaton: The Hebrew name of God, represented by the letters YHWH, considered highly sacred in various magical traditions.
Thelema: A philosophy and spiritual system developed by Aleister Crowley, centered around the principle “Do what thou wilt.”
Yetzirah: In Kabbalah, the world of formation, one of the four main levels of creation.
Zelator: A specific grade in certain occult systems, typically that of a student or an initiate.
This book has been on my wishlist for a while and I stumbled across these videos in r/occult on reddit. I am familiar with Lon as he is a luminary in the O.T.O. with whom I have taken initiation, as well as reading his book on the Thoth tarot, which is quite good though I find very different meanings in the same cards. The videos are being reposted on the Youtube channel Arcanum Luminarium for posterity, though Lon posts them himself on Facebook. Nevertheless, I’ll also post them here so that I can enjoy them with my own readers. Let’s dive into what Lon’s alter ego/character/literary device the Venerable Rabbi Lamed Ben Clifford has to teach us, shall we?
Greetings, my cosmic traveler friend! As we embark on a journey to explore the dualities of mind and travel in higher dimensions, let us dive into the mystical and mind-bending realms of Tao and I Ching.
While Western psychology has been struggling with the apparent dualities inherent in conscious existence since Queen Victoria’s time, other cultures and societies have been creating more accurate models of the nature of these dualities for centuries. Here I present two of these models for your consideration, so buckle up, baby!
1. The Tao and I Ching
Trigrams of the IChing
If we look at the base truths of our reality we can see from our perspective there appear to be three physical dimensions, while we experience another dimension as the passage of time. To science, this is where reality exists. At some momentary now point, despite the Universe expanding and all items within it in constant relative motion an “objective” reality exists. This presupposes an objective reality apart from mind or consciousness. However given the rapid advances of theoretical physics and the apparent facts of either string theory or M-Theory being true, we know quite concretely that we are missing dimensions that the whole would depend upon given its measurable features. Most likely our reality has either 10 or 11 dimensions and we are only aware of four of them if you believe the materialists. Now think about the directions and the cardinal points. On the plane we have four directions, depth gives us two more (up and down), and time gives us two more (past and future), despite not being able to travel from future to past in our current predicament. If we make the dualistic Yin-Yang center of our consciousness the relative center of the Universe, we arrive at the eight possible directions of travel seen in the above diagram. Each of the Trigrams represents a mode of direction proceeding outward from the center of the mind.
The Yin Yang symbol is an apt one for our conscious exploration of the nature of mind as each side contains the seed of its opposite and it is depicted in motion. I would posit to you dear reader that this symbol represents the positive and negative currents of mind each stimulated by its opposite pole but different than the deeper duality of root consciousness and the mind itself. I would suggest that in order to realize this fact in action it is necessary to silence the thought track, whether that be verbal, like most people, or more like pure thought for others. Not everyone has an internal monologue, but it is easier to observe the roots of thought if you are able to silence the thought process that you have identified with in this lifetime. If you have an internal voice and silence it, you can observe the two other voices which create this experience of living through monologue. They are the twin devil and angel of your waking being, they are most noticeably not your voice. They are seeds of mental motion who, in their interference pattern of waveforms generate that stream of rambling that the unfortunate believe is their consciousness. In the sleep-walking world of this society, seemingly externalized and very dangerous to navigate, it is beneficial to surf this center wave of consciousness, whether it is breaking good or evil, because those are the rules of the game we are given.
But wait, there’s more! What about the question that arises when you encounter this aspect of mind: if my inner voice is not me, and this devil and angel are not me, who, what, and where am I? We can say, that for now, you are that thing which is observing these facts of mind. In Yoga it is referred to as Purusha or Soul and for our purposes now we can also refer to it as witness consciousness. It is possible through meditation to show the conscious mind the appearance of Purusha which is then reflected back at itself to be witnessed, but itself is the thing which is doing the observing. What you have come to accept as mind is actually the motion in life-force, Chi, or Prana closest to the metaphysical consciousness of your individual Purusha. The ether is the mind, and all matter, including your body and brain are merely regularized and temporarily structured disturbances in this Universal sea of Life. The organs of sense, with their electrochemical signaling, merely translate and transmit manifest point-events to and from the Purusha.
Now, what the I Ching theorizes is that moving up one level in awareness rather than giving us 10 directions of travel the map itself doubles to 64 different modes of movement.
64 Hexagrams of the I Ching
This may be great for divination and to show the combination of states of mind, but if we are to travel any further up the central axis of consciousness, the exponential explosion of states of mind quickly becomes overwhelming as the next level gives us 64 X 64 states at minimum. Better then to switch to a different map or model.
2. The Tree of Life
Occult version of the Tree of Life
If we think of this model as approximating similar ideas of dimensionality as the I Ching, we can use it as a map for exploration of higher dimensions. The first four dimensions of the manifested Universe being represented by the four-fold division of Malkuth into the cardinal points, then every plane on the way upward can be seen as a new dimension. This adds the element of multi-dimensional directionality to our map, as well as a description of the modes of travel between these higher coordinate points. For example, the straight path upward along the beam of consciousness takes us to Yesod, the bottom-most point of which is the dreamworld and is visited by passing through the unconscious or awakening the Kundalini. It only adds a new directionality of up and down perpendicular to all the right angles of the four dimensions. The current illustration, though not all theorists agree on this point, shows two divergent paths on either side that we can use to get to the sixth dimension, the Hod-Netzach plane, through the conscious modes of madness on one side and death and rebirth on the other. By the time we reach this 6th dimension, we already have 22 directions of travel along 11 paths, but like traveling from the South Pole, if we are grounded in Malkuth, every direction is also North.
This is where we get the feeling that Heaven is in the sky, or the idea that certain types of consciousness are “Higher”, the realm we are beginning from is the South Pole of Consciousness and if we want to stay in the World of awareness all other directions are “Up”. Various means of exploration are available to the traveler from the Shamanistic to the purely mathematical, but within the superstructure there has to be a witnessing consciousness. The wave function of probabilistic ether only collapses to a point-event upon observation. What we cannot take up the tree is the material body and physical mind of the brain. The current of life-force is such that all gross material manifestation is pushed to the four-dimensional world and a successive chain of vehicles for the Purusha is necessary to travel higher. Luckily for us thinking/dreaming creatures the next vehicle up is the astral body, or as you may be more familiar with it, the dream-body. This body takes less of our ego and persona with it, yet we are able to recognize it as ourself and rarely have an identity crisis upon waking from dream. You do not have to be asleep to access this body on its travels, you only have to be very relaxed. The probability of any event being observed in dream is much easier to influence than here in the manifested material spectrum, and once dreamed, easier to bring into this world. All the techniques used to visualize a point-event in a higher dimension and then observe the desired event in this realm constitutes Magick, and it is the reason persisting in a very rigorous meditation practice is necessary to produce reliable willed occult events on our plane. Increasing the difficulty of this endeavor Purusha is at the center of every living being, collapsing the wave function every moment and continuing the existence of this reality in every possible direction.
Given the unpleasantness encountered regularly on our current shared plane, it only makes sense to stop incarnating as profane matter beings and pursue a more permanent place in a higher realm while keeping the option to manifest here at will. The surest path to such an existence in our waking hours is deep meditation and reconciling these dualities in a synergism of higher self. Whether that is a truer existence is up to the traveler, but given the doctrines of Maya as illusionary existence and the so-called Allegory of Plato’s Cave, it is worth an effort for us to master travel up the Tree or into the Tao as your preferred map guides you.
An interactive diagram of the Tree of Life, it will show the placement of the cards upon the tree, and give an in-depth overview of the cards and their meanings. I’ll be consulting this site daily as we work through the rest of the Trumps in our tarot series. Thanks to Bart Deleplanque
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