• The Author’s Response to Readers’ Questions column is hereby ended. There will be no more postings of such queries, for the reasons given above. The entire year’s postings will remain up and active on this website as archive files, so veteran readers can download—or copy and paste them—to their own files or notebooks and use them as they see fit. This will also allow newcomers who discover this site the opportunity to save these files so they too can benefit from them.

  
  

• The Magical Thought of the Week column is likewise ended as of today. As with the question-and-answer column, the entire year’s postings will remain up and active on this website as archive files, so veteran readers can download—or copy and paste them—to their own files or notebooks and use them as they see fit. Maintaining these files will also allow those newcomers the same opportunity of saving these files, so they too can benefit from them as well.

  
  

• A newsletter, Studies in the Theory and Practice of Old System Magic and Mysticism, Issue No. 1, Volume 1, will be released on May 1. One issue per month, in PDF format, will address the very issues that working students are concerned with. Each issue will be 10-20 pages in length, and will deal with: reader questions on Old System Magic; my books on the subject; discussions on the various magical grimoires; the crafting of the impedimenta of the Art as covered in separate grimoires; suggestions on developing one’s own eclectically balanced, personal system of magical growth and Spiritual Unfoldment; methods of building and polishing one’s subconscious state of Subjective Synthesis; book reviews; and every so often, a relevant piece on Mysticism, to name but a few of the matters that will be addressed in the pages of this newsletter.

  
  To make certain the New Age crowd stays away from it, this newsletter will be available by subscription only, at the cost of $20.00 per year.

  
  Individuals interested in subscribing can write to me at

  Enter email:

  
  Further details will then be sent to those responding to this newsletter announcement. I will guarantee one thing: that this newsletter will be the most unique of its kind anywhere.

  
  

  New Books Coming Soon

  
  

• My third Occult Horror novel, NightShadow, written in 2002, will be available in a few months. Further details regarding its release will be posted here within the next few weeks.

  
  

• The first two Occult Horror novels, Geometries of the Mind and The Altar Path, are being released in a new edition. As with NightShadow, they too will be available within a few months. Further details regarding their final release dates will be posted here within the next few weeks.

  
  

• The following Horror novels are also in one state or another of preparation and will be published as soon as possible. Homunculus, The Terror Primeval, The Visitor, The Evocation, and, Mind Worm.

  
  

• There will be six books on Old System Magic as well. Four will deal with one of the classical grimoires, with commentaries and recommendations given on how to work each effectively and safely for maximum results, and with as little of the Slingshot Effect as possible. Those interested are invited to revisit this website over the coming months for further information as to these books’ availability.

  
  

• Three books in New Thought (“Higher Mysticism”) will also be released. In them, the mystically inclined will find absolute ways of turning their deepest desires into realities as manifested in the world of form. Further information on their status will be posted here in the months to come.

  
  

• Despite rumor and innuendo, the book on Alchemy, Israel Regardie and the Philosopher’s Stone, will be submitted to New Falcon Publications by the early summer. It is a powerful book, which reveals much of what occurred alchemically—and personally—between Israel Regardie, Frater Albertus, and myself outside of the 7 yearly classes. Two reviewers who have read its contents thus far were very enthusiastic as to what it revealed. Said one of the reviewers, “…the background given in this book fills in many of the unknowns as far as the private interactions between the three of you are concerned. This is important from a historical point of view, because all too often speculation replaces what really occurred. The alchemy discussed will also clarify many laboratory alchemy issues that are now completely clouded…”

  
  

• There will be no three separate books on laboratory alchemy. After reviewing my personal experimental notebooks on the subject, and the extensive public and private letters that passed between Regardie, Frater Albertus, and myself, I realized that putting ‘enough’ in each volume to make it self-contained within two covers of a book was an impossibility. Thus, I am presenting the material in the only way I feel it can be presented: in a 60 Lesson Course entitled,

  
  

  Practical Laboratory Alchemy — Its Theory and Praxis

  
  The course will be available only by subscription from 8^th Matrix Press. There will be one lesson per month. Each lesson will be complete with illustrations, and where applicable, a CD ROM giving photos of my own experimental results which will enable the student to ‘know what to look for’ while doing the Work. As I noted in this column many times, the lessons will be expensive: $35.00 per lesson, with very significant price breaks for those who sign up for 6 months and 1 year’s worth of lessons at a time.

  
  The first lesson will be available November 1, 2007. Individuals interested in signing up for the course are encouraged to write to me at

  Enter email:

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Magical Thought of the Week of February 26 - March 4, 2007.

Notice to Our Readers: As with the Author’s Response to Readers’ Questions column, The Magical Thought of the Week column is undergoing a major revision. This too has been necessitated due to a similar ongoing situation that mandates such a change. Further details of the change in protocol that effect this column will likewise be given here within the next week or two. Please check this page again within that time frame for those details. We appreciate your understanding in this matter. — Webmaster

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Magical Thought of the Week of February 19 - 25, 2007.

In the Author’s Response to Readers’ Questions column for this week, a reader asked a question that I felt should be expanded upon in this column. In the question under consideration, the querent asked about the forms taken by demons, spirits, and angels during various magical rites. The question touches upon a very deep subject indeed; and while it would take (at least) one entire book to adequately broach this subject, some additional comments made by me here might provide further food for thought. I am reproducing that question and my reply (in italics) here, so that the reader does not have to flip back and forth between columns. Following this are some additional remarks that may prove to be of use to the interested Practitioner. (As you will note, I cover additional phenomena in the report given below, not simply the forms of entities dealt with in question Q–4 proper. Why do I do this? Because all forms of physical manifestation that occur during magical rites are related at some fundamental level.)

Q–4 When the form of an angel, demon or spirit manifests on our physical plane is this form just a symbolic representation of their true nature? What is the nature of an angel, demon or spirit’s existence before and after an evocation?

A–4 As to your first question. In the case of a demon, yes, but only to a point. In my experience, the manifested form of the Fallen Angels is more or less indicative of the nature of the spirit being summoned. That is, of that part of its nature that is in agreement with the purpose for which we are calling upon it. For example. If I call upon one to aid me in obtaining a business contract I am interested in, he will—after the initial terrifying physical phenomena attendant to his manifestation—have a manifested temperament that is somewhat reserved and thoughtful. (This does not mean his appearance will be pleasant; at least, not until I charge him to assume “…a more appropriate and pleasing appearance to my purposes….”)

In the case of a divine Angel, the glimpses that one may—and I stress may—be fortunate enough to receive on an intermittent basis during the rite, will always be indicative of their nature, and over that which they rule. For instance, in the case of Michael, his appearance is very classical, the sword he wields being extremely bright and glaring, and his entire appearance surrounded by the deepest red fire that can be imagined.

As to the nature of a demon or spirit before or after the Evocation to Physical Manifestation? I have no idea. Nor do I want to. It is enough to deal with them in the Circle of Art during the Ceremonial act. I leave it at that.

As to Evocation to Physical Appearance of an Angel? In my opinion—and experience—aside from the “glimpses” I spoke of above, these concentrations of divine energy and consciousness cannot be brought into physical manifestation. Their nature—both the energy of their existence and the rarefied consciousness to which it gives rise—prohibits such blatant manifestations. Again, this is only according to my own experience. Others may have differing experiences, but in my 44 years of practicing Magic, I have never encountered such others. (End of Q&A)

Additional comments:

It depends upon the magical rite being conducted of course, but I have found some unusual forms of manifestation to occur during my own practice. Elaborating upon the details of the practices I was involved in that produced the following results is beyond the scope of this paper. But suffice it to say that it was during the “Experimental Magic” phase of my career—which occupied nearly 30 years of my 44 years in the field—that the phenomena cited below were produced. I trust the forms of manifestation described below will be of some use to the worker in Magic; for there are many different forms of manifestations, although I have found that those listed below occur across the board, Evocation to Physical Manifestation notwithstanding. That is, the latter Ceremonial act has its own ‘types’ of manifestations, which I have already covered in my books and on this web site. Take from what follows what you will.

• Flashes of multicolored lights appear and float through the air, even in a Magical Chamber lit by a normal electric light. They float in patterns, never in random motion. They begin their travel in a straight up-and-down vertical direction, and then produce vertical zig-zag patterns in the air. Sometimes they are accompanied by….

  
  

• Humanoid faces that float between the lights. Their countenances are austere or grim. There is never any sound made by them. Rather, they simply stare at the Magician, floating outside his Sphere of Operation.

  
  

• Whispers, the words of which are always indiscernible, fill the air. They do not occur when either the light flashes or floating faces manifest. Rather, they occur alone.

  
  

• Heavy breathing, sometimes accompanied by muffled cries or grunts manifest about the Sphere of Operation (the cries are particularly distressing: as if someone were being tortured, or is in pain or agony.) As with the whispering, these are the most unnerving of all phenomena that can be experienced.

  
  

• Scratching behind the walls of the Magical Chamber. Sometimes they are rapid; usually however, they are of long, continuous sounds, as if something were trying to claw its way through the wall to get to the Magician.

  
  

• Small, angelic-like figures will appear INSIDE the Sphere of Operation (or Circle of Art if an Invocation—not Evocation to Physical Manifestation—is being performed.) They are approximately 4 ½ feet in height, have gray, flowing robes, and are faceless. They will always be found to be holding hands, such that they form a closed ‘circle within the Circle of Art.’ They never speak nor move: they are simply there, holding hands, ‘facing’ each other across the inner circle they have formed. They act as silent ‘sentinels,’ as the Magician proceeds with that which he will.

  
  

• There are other secondary phenomena such as winds, tappings, and vibration of walls, and in the very air itself.

One final comment. None of the manifestations listed above can harm the Magician—if the Circle of Art or/and Sphere of Operation are well-formed and sealed. There can be difficulties if these forms of protection are breached, of course; but as we all know, this too is a property of Magic, and is a probability with which all of us must contend.

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Magical Thought of the Week of February 5 - 11, 2007.

In the Author’s Response to Readers’ Questions column this week, a reader asked about the Sword of Art as used in the magical grimoire, the Heptameron. While the content of the question was disconcerting, it did touch upon a number of considerations that apply to all magical impedimenta in general, the specific requirements as laid down by a given grimoire notwithstanding. I am reproducing that question here, along with my reply in italics. Following this are some additional remarks that may prove to be of use to the aspiring magician.

Q–1 I have been over the passage a million times and by my interpretation of your instructions for the heptameron sword consecration (from Ceremonial Magic), and looking at Llewellyn's moon sign books, the consecration cannot be done in the year of 2005 or 2006, only in 2007. Have I misinterpreted? Please explain.

A–1 I have received many enquiries such as yours, so let us examine the issue in terms of the Heptameron only. (I say ‘only’ because other grimoires have other requirements for the Sword’s preparation.) Due to the number of enquiries, I am going to discuss the matter in some small detail, because frankly, I don’t know what the problem is. Hence, I will give an example that should clear up this matter once and for all.

Seeing you did not bother to be specific as to the nature of your problem, I assume you are having difficulty with the astrological conditions under which the Sword is to be made. I say this because all of the other instructions are ‘clearer than clear’ as I read them. So let us begin.

In Ceremonial Magic and the Power of Evocation, of the Sword’s creation it states: “The Sword is to be made during the day and hour ruled by Mars, the Moon being waxing to full phase—that is, during its first or second phase and like the Pentacle, anytime between the second day after the New Moon to the day before the Full Moon. Luna should also be in a Fire sign of the Zodiac.” (page 154, text.)

Now, there are “Four Triplicities” of the Zodiac: Fire, Water, Air, and Earth. That is, four ‘sets’ or groupings into which the twelve signs of the Zodiac are divided. In the case of the Fire Triplicity, the following three signs assigned to this ‘set’ are: Aries, Leo and Sagittarius. Thus, you are seeking a Tuesday, the day ruled by Mars, and an hour ruled by Mars, under which you will consecrate the Sword of Art as required by the Heptameron. Further, you intend to assure that Luna is in a Fire Sign on that particular Tuesday.

According to my 2007 Llewellyn Moon Sign Book, the Moon will be in Aries—and hence a Fire sign—on Tuesday, February 20, which is the third day of the 1^st Quarter (or “phase”) and which therefore fulfills the requirement, “The Sword is to be made during the day and hour ruled by Mars, the Moon being waxing to full phase——that is, during its first or second phase… anytime between the second day after the New Moon to the day before the Full Moon. Luna should also be in a Fire sign of the Zodiac.”

Now, what you must further concern yourself with is the planet Mercury, as it is assigned to the eighth Sephirah of the Tree of Life, and hence rules all Magic and magical practices. If you check the Mercury retrogrades for this year in the same Llewellyn Moon Sign Book, you will find that the first of these retrograde periods will occur from February 13 through March 7. Thus, you could not use the February 20 suggested date I gave above.

However, you have nothing to worry about whatsoever. Why do I say this? Because if you read the Moon Sign Book correctly, you will find that the following dates will give you the same astrological requirements needed to consecrate your Sword. That is, the following dates are for a Tuesday, Moon waxing to full, in first or second phase, and in a Fire sign:

Tuesday, March 20 (2^nd day of 1^st Quarter), Luna in Aries.

The next is Tuesday, March 27, 2^nd day of 2^nd Quarter, Moon in Leo

and the one following that is Tuesday, April 24, 1^st day, 2^nd Quarter, Luna in Leo.

There are more to be sure: you must simply learn your basic astrology, and the method of reading the Moon Sign Book. I trust this little exercise will be of use to you and those others who had difficulty in understanding this matter. It is—after all—quite clear and direct, as I have shown here.

I recommend that when the magician is trying to adhere to the requirements in producing and consecrating a particular magical weapon, he avails himself of the following books. He must also learn how to use them properly. It is not enough to open—say, the Llewellyn Moon Sign Book—scan down a column, and look for the information. You must understand what that information means, and of equal importance, the theory behind that information. An example of what I mean here would be the discussion of “Triplicities” spoken of in the above question. Of course, it is easy to make errors in anything; but errors due to a lack of basic knowledge about the subject, and an unwillingness to learn what needs to be known, are absolutely unforgivable.

So please; whatever you do, LEARN the basics of what you must learn, and KNOW how to use that basic knowledge. In addition, you must get into the habit of checking your work at least four times, each time looking for assumptions, and a genuine lack of understanding in that which your ego—or lower self—has you convinced you already ‘know.’ If you don’t do these things, you will not simply fail in obtaining that which you desire from your magic: you will call down upon yourself a Slingshot Effect of such proportion, you will not know what day of the week it is, let alone how to ‘undo’ what you have done.

Below then, is a list of texts the magician must have when working out the times and conditions of preparing the Impedimenta of the Art. Whether the weapon in question be the Sword or the Pentacle, these texts will enable the Operator to not only construct them under the proper astrological auspices, but will give him an understanding of their theoretical nature and structure, and lead him into further investigations of their occult nature. Your Subjective Synthesis needs just such an exercise in depth, breadth, and precision, if it is to work for you by bringing you the results you want, as opposed to working against you by bringing you utter failure and the horrendous Slingshot Effect you neither want nor need. I trust this compilation will be of use to the hard working reader. There are other books that can be of service to be sure. But their use will be strictly determined by the taste, temperament, and technique of the magician.

1. The New A to Z Horoscope Maker and Delineator — Llewellyn George

2. The American Ephemeris for the 21^st Century – 2000 to 2050 at Midnight (expanded, second edition)

3. The Llewellyn Moon Sign Book (for the current year)

4. A Dictionary of Angels – Including the Fallen — Gustav Davidson

5. Godwin’s Cabalistic Encyclopedia — David Godwin

6. The New Encyclopedia of the Occult — John Michael Greer

7. An Encyclopedia of Occultism — Lewis Spence

8. A Modern Herbal – 2 volume set — M. Grieve

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Magical Thought of the Week of February 5 - 11, 2007.

In the Author’s Response to Readers’ Questions column of January 22 – 28, 2007, a reader commented and asked, in Question 5, the following (my replies are in Italics):

“Looking over the recommended reading list you have provided with the study component of the recommended curriculum I began to form the following question: Should a student study certain material in line with the practice component?”

Most definitely. There must be a coordinated approach that will fulfill the intellectual component of one’s curriculum, while the practice component allows for application of the (eventually) comprehended intellectual material. This application will produce the Experiential Knowledge I have written of so many times before. In turn, this Experiential Knowledge will then (gradually) be Apprehended by you, making it a part of your living being. So yes, this is essential.

“I know that you have already stated that the Way of the Pilgrim can aid with Step III of the Twelve steps but are there other books that would best benefit the student if studied during a time of specific practice? ANY additional information in this regard would be greatly appreciated.”

I tried to give an example as you state above. But without knowing more about you, I cannot make specific recommendations. When it comes to my private students, yes, I have very specific recommendations for them: and all are making extraordinarily rapid progress, safely and sanely. And as far as I know, none of them have any complaints.

Somehow, this reply of mine stuck with me. After ruminating over it, I decided that I treated this reader—and all those who are in such a quandary—unfairly. So even though I (still) insist that the Oral Tradition is the only way in which specific readings can effectively be assigned to an individual (student), there are still those reading materials that are more ‘template-like’ in nature, and which potentially can be of help to those who study them in a coordinated way with the Steps of Regardie’s book.

In light of this, I have come up with what I think will aid the individual who is genuinely working from the Twelve Steps to Spiritual Enlightenment, and who will not relent until Illumination occurs. The list follows. The readings cited here are coordinated with each of the 12 Steps, and are taken from my private Magical Journals. That is, these are the books I studied under the tutelage of Israel Regardie when I began working this program of Spiritual Unfoldment in 1971 (through 1974.) I trust these recommendations will help those who are ready for them (most are available from Amazon. Com. Others will have to be found through used books dealers, such as Abe Books.)

Step I – Body Awareness. Recommended Readings—Gray’s Anatomy and The body has a head, by Gustav Eckstein

Step II – Relaxation. Recommended Readings— The Relaxation Response, by Herbert Benson

Step III – Rhythmic Breathing. Recommended Readings—The Science of Breath, by Yogi Ramacharaka and, The Way of a Pilgrim, Translated by R. M. French

Step IV – Mind Awareness. Recommended Readings—Self-Analysis, by Karen Horney, An Elementary Textbook of Psychoanalysis, by Charles Brenner, and Psychosynthesis, by Roberto Assagioli

Step V – Concentration. Recommended Readings—Teachings of the Mystics, by W. T. Stace, Varieties of Religious Experience, by William James, The Cloud Upon the Sanctuary, by Karl Von Eckartshausen, and The Candle of Vision, by A.E.

Step VI – Developing the Will. Recommended Readings—The Act of Will, by Roberto Assagioli

Step VII – Christ’s Breastplate. Recommended Readings—Mysticism, by Evlyn Underhill

Step VIII – The Middle Pillar Ritual. Recommended Readings—The Art of True Healing, by Israel Regardie

Step IX – Symbol of Devotion. Recommended Readings—The Loves and the Fishes, by Herward Carrington and The Christian’s Secret of a Happy Life, by Hannah Whitall Smith.

Step X – Practice of the Presence of God. Recommended Readings—The Cloud of Unknowing, (written by an anonymous English Monk, circa 14^th century. Edition with commentary and translation by Ira Progoff is very good.)

Step XI – Invoke Often! Recommended Readings—Readings from the Psalms, Old Testament, and New Testament (The Ignatius Bible: Revised Standard Version-Second Catholic Edition, 2005, preferred)

Step XII – Unity – All is God. Recommended Readings—The Spiritual Exercises of Saint Ignatius

Those who study these writings diligently and sincerely will find them to be great aids in achieving the results each Step is designed to produce.

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Magical Thought of the Week of January 29 - February 4, 2007.

Note to Readers: Due to a sudden death in Dr. Lisiewski's family, there will be no postings to this column this week. Postings will resume as normal next week. Thank you.

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Magical Thought of the Week of January 22 - 28, 2007.

Many years ago, Frater Albertus taught me a simple method of entering more completely into mystical states of awareness. In later years, I found this technique to be of inestimable value in gaining deeper insights into magical and mystical written material as well. Additionally, as the years went on, I found that it could also be used with great profit in acquiring knowledge of any kind. That is, it easily lends itself to the process of obtaining that not-so-obvious knowledge that underlies all learning efforts. Thus, while the average reader of this column may initially apply this technique to his magical practices and mystical exercises, he would do well to become so familiar with it that he can apply it at will to any new learning or analytical endeavor. The process I am speaking of here is one I simply refer to as “Stressing.” Here is how it works:

Let’s take a simple admonition:

(Original Phrase) — It is good to do Good.

This barebones phrase can and often is used by students as a mantra if you will; one that enables them to focus on the essence of the concept(s) behind the phrase. Fair enough. And if recited over and over, it most certainly will deliver up some understanding of just those thoughts and emotions that underlie this meaningful series of words. Now, let us introduce this so-called “Stressing Process” and apply it to these six words and see what else can be gained from them.

(1) IT is good to do Good

(2) It IS good to do Good

(3) It is GOOD to do Good

(4) It is good TO do Good

(5) It is good to DO Good

(6) It is good to do GOOD

Rather than repeat these six words in a monotonous, repetitious way as originally given in the original phrase above, and thereby allowing the mind to flirt hither and thither, we do the following. During each repetition, successive words are stressed in the order they appear in the phrase. That is, on the first repetition, IT is stressed. In the second repetition, IS becomes the word stressed. In the third repetition, GOOD is stressed. etc. This procedure forces the mind to associate and explore hidden connections and meanings embedded in the words themselves. These are then married to the overall concept(s) embraced by the phrase, producing an entirely new coalescence of abstractions and ideas that would have previously gone undiscovered. Of course, such discovery can only lead to an exponential growth of new understanding and personal insights, enabling the individual to attain to that which he desires, and all in a more complete and holistic way.

If this innocent process is given a fair trial, I am certain it will give to the Practitioner what it has given to me and those to whom I have taught it: a further technique for exploring the Inner Realm of their own nature. One that will add to their ever growing armory of practices that will eventually allow them to become who they already are.

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Magical Thought of the Week of January 15 - 21, 2007.

Note to Our Readers: Due to a network failure, we are unable to post Dr. Lisiewski’s column this week. Please rest assured the problem is being corrected, and his column will resume here as usual on January 22.

Thank you for your understanding. — Webmaster

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Magical Thought of the Week of January 8 - 14, 2007.

Listen to those who people the world around you: “The truth of the matter is…” or “If the truth be known…” Perhaps you heard “Ours is the true magical order because…” then again, “To tell you the truth…” This word, “truth” is bandied about so much in daily life, and used with such flippancy and carelessness, that it and the concept for which it stands has become utterly meaningless. It has not only lost all of its impact, but the very essence of its interior meaning has dissipated into the casual sayings in which it is buried. Like thousands of other potent and important words, it has fallen into that class of useless verbiage that conveys nothing, acting as filler to connect verbal space by those whose intellect is as empty as the hollow words they use. You know the type I mean. The, “Well, like ya’ know, like ya’ know, like ya’ know” crowd. If my appraisal of this situation is correct, what then is this thing called truth? Why is it important, how can we come to know it, and equally important, how can we use it properly in moving to magical and mystical states of attainment?

In my opinion, the ultimate nature of that which we call “Truth” consists of the conscious apprehension of an Interior (subjective or subconscious) state or experience that can be tested in the Exterior world (Malkuth). What does this mean? It simply means that those interior experiences or states of awareness that we consciously experience during our magical rites or mystical practices must possess key elements that can be tested in the outer world of daily life. If any such consciously apprehended Interior experiences or states cannot be so tested, they are to be discarded as a mental or psychic aberration; one that can and will lead to those two greatest threats to the magician or mystic: self-illusion and self-delusion. Let us examine more closely what is meant by “conscious apprehension” so as to remove any confusion. (For those of you who read this column regularly, you will recall the essential structure of the following schematic and its meaning. To those who may be new to these readings, some thought given to this line diagram will be found to pay substantial dividends. The version given below is an expanded form of that which is cited in this column for November 27 – December 3, 2006.) The schematic of which I speak is:

Learn---->Understand----Comprehend---->(Practice)----> Experiential Knowledge---->Apprehension

Let us take an example. Suppose you are looking for “Truth 2.” In our search for this “Truth 2,” knowledge which is comprehended is placed into practice through such techniques (in our case) as magical rituals, ceremonial actions, or mystical introversions. This ‘practice-element’ leads to an entirely new form of knowledge which I refer to as “Experiential Knowledge.” That is, a knowledge which gives deeper insights and establishes new connections with similar ideas (that are part of, say, a “Truth 1”) which the student has previously comprehended and made his own through earlier practices. This new Experiential Knowledge of Truth 2 will gradually be so assimilated by the mind of the student that he reaches a point where he consciously apprehends—makes that new Experiential Knowledge—a living part of his own Interior life, both consciously and subconsciously. Thus, he has consciously apprehended something that was initially an Interior (or subjective) experience or state, but which now is also an integral part of his daily magical or mystical consciousness as well.

But it cannot and must not end here. For in all cases, Truth—the genuine article—will always present to the conscious mind of the student, elements of itself that can be put to the test in the Exterior World of men and matter. If the test succeeds, then the individual has most certainly attained to “a Truth.” If it fails, then it must be rejected as a self-illusional or self-delusional ploy of his lower nature, created and offered to turn him from the Path of Spiritual Unfoldment and magical growth or mystical attainment. Likewise, if no such elements of the “Truth” present themselves for testing, then the unveiled lie of the lower nature is to be eradicated and discarded as quickly and completely as possible.

It is important to understand here that this simple “Truth Concept and Test” as I term it, is not some secret society or magical order concept to be used only for magical and mystical ends. Far from it! In fact, while we use this device as a mainstay in our magical and mystical endeavors, we can and should also use it in our daily affairs of living, working, and moving through the world of men and their society.

If you study the above with a careful eye, you will be able to answer for yourself ‘why’ knowing the Truth is so important, ‘how’ you can come to know it, and will be able to devise proper ways of ‘using’ it in you own magical or mystical efforts. Why will you be able to apply this simple “Truth Axiom” to your own specific, particular magical, mystical, or life-cases? Because now you know what Truth ‘looks like.’ Don’t you? Think about it.

Thought there was more to this ‘Truth’ business, didn’t you? There is not. As with all things that are ultimately based in empirical reality, the Truth is always simple. It is only man, with his need to unnecessarily complicate and make complex the simple things, and to bend things to his own will through his stylized interpretation, that problems arise. Guard yourself accordingly. Let no one tell you your own Truth: discover it and make it your own through your conscious apprehension of it.

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Magical Thought of the Week of December 25, 2006 - January 1, 2007.

A Merry Christmas and Happy Holiday to All! With the busy holiday season upon us, I ask that our readers use what ever available time they can manage to review previous postings in this column, and especially those in the archives. You just might be surprised at what you find in a second reading of this material! Normal postings will resume here on Tuesday, January 2, 2007

Again, a very Merry Christmas and Happy New Year to one and all!

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Magical Thought of the Week of December 18 - December 24, 2006.

We look at the world around us everyday, and react to what we see. The coldness of base matter; the rigidity of physical laws that define what we can and cannot do with that matter; the unforgiving attitudes of men and society; the tenuous nature of even our closest associations; the financial demands that press upon us from all sides; the specter of the veiled future. Is it any wonder so many of us have turned to Magic or Mysticism (or both) in an effort to change the structure of these uncertainties; to mold conditions and circumstances to our will; to find some measure of relief through such affirming activities that assure us we are not powerless, puppet-like playthings abandoned by some freak chance event of the universe that set all into motion?

This ultimate, underlying feeling of fatality of human existence is too well known by all of us: whether we be atheist, agnostic, believer, or religionist. None escape those unpredictable moments when this fatality is seen with such stark clarity that we are swept into believing that regardless of what we do, we will be pulled under by these fatalistic tides that truly do rule and govern the physical universe—and our very lives. At these times we feel it is all so pointless—this believing, struggling, striving, and working to turn those uncontrolled, ever-changing streams of limitation away from us, and somehow make ourselves lord and master of our world and our own life.

The question is, what do we really know of these physical and personal worlds in which we live, move, and have our being? Is there any way we can analyze them so that maybe—just maybe—all of our magical work and mystical strivings are not simply vainglorious attempts at deluding ourselves, but are actually viable methods that we can use to crown our lives with success and fulfillment? Success and fulfillment that we somehow instinctively ‘feel’ is our true inalienable right? I think there is. In fact, from my perspective—based upon my own life experiences ‘out there’ in the ‘real’ world, and my involvement in both Magic and Mysticism—I know there is. And this is what I would like to share with you here and now. Perhaps it will even give some of you new insight into your own perceptions and perspectives of this thing we call “reality” and arm you with new ways to react and interact with it.

We can know the following. That the world of base matter ‘out there’ is just that: a universe that operates according to well-defined laws. If you trip, you fall. If you stop breathing, you die. It is harder to walk up stairs than it is to walk down. All of these physical laws operating in base matter serve us well once we understand them. And while they can be modified or adapted in certain ways, in their essence, they are fixed: at least, as far as we know, based upon our everyday interaction with them. Whether new laws will be discovered that will increase our knowledge and expand our eventual use of these older laws remains to be seen. But for now, “what you see is what you get” certainly applies to the fixed behavior of these physical laws. But our problems don’t generally involve struggling with these laws; at least, not so they keep us up at night, make our emotional lives pure hell during our waking hours, or turn us into mental robots, commanded to buy every new fad idiocy that crosses our television screens. No. Our problems lie in those situations and conditions that are inextricably interlinked—not with the world of matter directly—but with the world of men: the world of personal situation, apparent life-condition, and living productive, prosperous, and happy lives.

Why such a long statement of the ‘obvious?’ Why is it so important to differentiate between the world of base matter and those personal worlds of ours? Because all too often we allow the line dividing them to become so blurred that we forget that there are differences between them, and begin treating our personal worlds as if they too operated according to so many similar laws throughout the world of matter. Example. “If I work hard, I’ll not only keep my job, but go up the company ladder.” Or, “If I study hard, I’ll make better grades and get into a better graduate school (or get a better job, or a position that will allow me to marry the boss’s daughter, or the boss’s son, or what have you).” We have a talent for trying to take the guaranteed results of physical law and translate them into our personal world through such ‘reasoning.’ In effect, we are so sold on the apparent nature of the reality of the material world, that we feel we can mimic its laws and use them to get what we want and where we want, by clawing and scratching in the world of men. The tragedy of this type of thinking is very well mirrored in that 1970s song, “Do You Know the Way to San Jose?” And so it goes. Year after year, decade after decade, until all that is left are those few precious, remaining years, and—the open grave. But if we are to turn this situation around, it takes more than realizing that we cannot mimic physical law and scratch and claw in the world of men. We have to look deeply into the fabric of our own personal worlds; our worlds of situation, condition, and circumstance, and see what we find there. And what we find there may very well surprise you.

When we examine our personal worlds, we see that they are composed of one singular quality upon which all other states hinge: that of ceaseless change; of continual flux. Nothing remains as it is: all is constantly turning into something else—whether we like it or not; whether it is what we desire or not. It is as if this thing we term “reality” is not really ‘real’ after all. Because if it were, then certainly there would be more permanency to it than there is; something that would mimic the permanency of physical law, but which it does not. In fact, this is correct: what we see is “apparent reality” only: that which I refer to as “Actuality.” The very word itself—derived from the term “act”—bespeaks of a series of conditions that by definition must change until the event itself reaches culmination. And all acts take place on some type of screen or stage; one that allows the progression of events to occur, as the Causal Agent behind the act dictates.

If there is a Causal Agent underlying every human act, and if this act is the basis of all Actuality, then two conditions must apply. First, there must be some force behind the act. Second, as stated above, there must be some place for that Actuality to be played out. What could this Causal Agent be that underlies all human actions, and which gives rise to this Actuality that is then played out on some screen or stage? Of course, it is thought itself. The entire world of human affairs, conditions, and situations can now be seen as nothing more than a screen or stage that provides the setting for Actuality. An Actuality which is literally created by our very thoughts.

But as each act is composed of a series of movements, so too is the Causal Agent that creates this Actuality. That is, this Causal Agent does not consist of a single thought, but of patterns of thoughts, the individual elements of which are of like or similar kinds of thoughts. These thoughts—whether for good or ill—are the sum and substance of Reality; the inner Reality of the mind, not of the ever-changing forms found in the outside world of human conditions and situations. Contemplated over time, mused over, taken apart, analyzed, and considered, these patterns of thought are projected outward upon a physical and personal universe: a theater, where they take an exact form in that ever-changing Actuality which we carelessly call reality. In fact, there is nothing ‘real’ about this outer world reality at all: it is nothing more than an “Apparent Reality” or Actuality. An Actuality whose forms, conditions, and situations change as rapidly and completely as do the thoughts of the individual who is generating the Causal Agent. The terror of this apparent reality is a reaction of ignorance to something no more real than an illusionary brick wall that possesses no substance whatsoever. For if the individual learns to form, control, and project his thought by some technical device, then his Actuality will become the exact mirror image of that inner Reality: the domain of his dominant thought patterns.

But how are such thought patterns projected? Is it a matter of struggling to release some series of thoughts, or grunting and grimacing to externalize the Causal Agent on the screen of Apparent Reality so that which is desired is manifested in this ever-changing world of form? The devices used for such projection are what all of us having been doing all along: Magic and Mysticism. And in the latter case, using what I refer to as “Higher Mysticism” (New Thought) to manifest that which we will. Whether it be a mystical contemplation exercise or the fashioning of the Blasting Rod of Art, all are devices we use to project the thought patterns of our minds into the fabric of Actuality such that our will is made manifest in the world of form.

Be not deceived by the seemingly ‘separate virtues’ of any such device. They possess virtue, yes. But in the final analysis, even that virtue is due to the patterns of expectations and thoughts generated by the practitioner. The time comes when all such tools can and must be laid aside, and the Patterns of Creation called up by the Practitioner made manifest in the world of Actuality, due solely to the Practitioner being able to become One with both Reality and Actuality at his choosing. Continue to learn, understand, comprehend, and eventually apprehend your Magic and Mysticism. Continue to use those devices of each to achieve the projection necessary at the point you are currently at in these fields. But also remember; let that awareness be part of you, that the world you seek to change is as pliable and adaptable to your thought as a lump of clay is to your fingers. And remember too, that all of the power needed for creating all that you desire in the world of form is within you at all times, and no where else. The next time you undertake that mystical meditation or handle that magical weapon in some rite or ceremony, preface your work by recalling that they are tools—necessary tools for the present—but tools that your mind and hand will one day outgrow. Continue to work, but at all times, remember that all Cause lies within you, and nowhere else. You will find it easier said than done—at first.

If this paper has been difficult to read, rest assured, it was even more difficult to write. But it contains much that will enable the serious student to further build his state of Subjective Synthesis, so that he can achieve that Unity spoken of above.

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Magical Thought of the Week of December 11 - December 17, 2006.

If you would believe the current trends of the times, your daily regimen of magical activity would probably begin with the Lesser Banishing Ritual of the Pentagram (LBRP) followed by the Banishing Ritual of the Hexagram (BRH.) Not to mention all of those ‘necessary’ signs and hand/arm gestures that are ‘indispensable’ in getting you started for the day, or ending your day on a ‘proper’ magical note. Then too, after years of faithful execution of these required rites, you might be wondering why you are in the same place you were when you began. Or indeed, at a worse place in life than the day you started. All too often, such are the complaints made by those who have accepted the “Magical Current(s)” of the day. These sincere workers in Magic found—as have so many of you who wrote to me have stated—that these so called Currents and rites just do not work. So what to do?

The following is an Old System of Magic derivation and application that is simplicity itself—but one that works very well. It has not only been used by myself successfully throughout the decades, but by my current students in the Oral Tradition as well. These highly educated, intelligent and hard working people have attested to it as being indispensable in their daily lives. For this simple ritual not only provides a maximum of protection in all daily activities, but attracts to the practitioner no small amount of opportunity—both spiritual and worldly. It does this, because unlike the LBRP and the BRH which—as their own adherents admit—diminishes throughout the day and night, the effects of this ritual act intensifies over time. Day after day, week after week, month after month, its effects build up, bringing more and more of those desirable things in life, while neutralizing or removing those negativities and evils that can beset the magical practitioner.

The version given below is a brief form of that which I teach to my personal students. Nevertheless, it is quite effective. If you follow the instructions given, I think you will be more than a little surprised at the results you receive—and even more delighted with that which it brings to you.

Throughout the following ritual act, do not concern yourself with any “visualizations,” gestures, or the like. This is not New Age fad ‘Magic.’ Instead, focus on your movements, i.e., on the physical actions themselves, and recall to mind your purposes: to invoke protection and to bring forth those opportunities of the Spirit and of Malkuth that you desire. Nothing more. Simply be conscious—but fully conscious—of your actions and intentions.