Over the months I have received over 300 reports from readers of my book, Kabbalistic Handbook for the Practicing Magician. Almost to a report, those letters explained how applying a full Kabbalistic Analysis to a ritual as ‘standard’ as the Lesser Banishing Ritual of the Pentagram (LBRP) has produced seeming physical phenomena of the type described in that book. Most stated that the difference between doing the LBRP (or other ritual) with this analysis and without it, was the difference between day and night. In fact, approximately 82% of those who corresponded with me over this matter have actually turned back to Golden Dawn (GD) practices, simply because they now understood that all they had to do was finally learn the Kabbalah properly, and then apply it to their ritual or ceremonial performance in the way suggested in the book. This opened the entire GD curriculum to them in a way they have never experienced it before, and they were grateful for this bit of advice my book gave them on the matter.

One thing that concerned and delighted them about using Kabbalistic Analysis, was the physical phenomena experienced both during and after the ritual. Their concern were primarily in wondering if the phenomena could somehow effect them in their daily lives; that is, outside of the ritual and in a negative manner. The delight of course, was in the stimulation that their physical senses received when performing a ritual; a ritual practice that was now based in their growing and expanding subconscious state of Subjective Synthesis. Put plainly, their unconscious mind now knew what it was expected to do, and carried out its part of the ritual almost flawlessly in most cases. In view of the number of comments received on this matter, I thought it was time to give a brief explanation of the phenomena being experienced by those who take the “time and trouble” to do things properly. That is, those who learn the Kabbalah as they should, and who then apply it to their ritual practices before they enter the Magical Chamber to carry out the physical components of the performance.

Concerning the Sense of Smell: In the main, I have found that odors produced from such rites are physical. That is, they can be and are detected by others (it is not uncommon for my wife to return from the university and ask me where the odor of roses or sandalwood came from, even though I did not used any suffumigation in performing some simple ritual.) It is my view that such odors are brought about by the presence of benevolent spiritual beings who are attracted to the ritual site. It is also very possible—as I see it—for such odors to be produced by one’s own Holy Guardian Angel (HGA) depending on how close one is to performing the Abramelin Operation. If one has performed this Operation and was successful, it is then common place for the HGA to produce such beautiful scents during the performance of any ritual, regardless of how seemingly ‘minor’ that ritual may be considered. These odors will linger and eventually travel throughout the entire dwelling, lasting many hours—even an entire day and night. It is a physical sign of ‘approval’ and a form of blessing.

Concerning the Sense of Touch: No few readers have explained to me that while performing their rituals, they experience the feeling of being physically touched every so often, while in the Circle. The touching primarily occurs on different parts of the face, arms, and hands, or on the back of the neck. It is not as if the hair on these parts of the body was rising up. Rather, it feels as if someone—or something—is making a gentle—but firm—sustained contact with that part of their body. This caused quite a few to worry that something malevolent was penetrating their Sphere of Operation, and could do harm to them in some way. Rest assured, if the Circle is properly constructed, purified and consecrated, nothing can transgress its boundary. I have already seen finger marks on my own arms from such occurrences. Large, slender markings that wrapped around my forearms and left a visible impression even after the ritual, although only the slightest of pressure was made by the agent that produced the marks. I have also seen the same on my face after a given performance.

In my opinion, this ‘touching’ is a type of guidance one is receiving from some spiritual entity desiring to instruct the individual in correcting some part of his physical movement in a ritual (if on the forearms or hands.) Or to turn his head in a given direction in order to become aware of some component of the rite or its result that one would not ordinarily be aware of. That is, if one is tracing an LBRP incorrectly, this touching on the arm or hand startles the magician into an awareness of that part of the body and what he is doing with it such that the incorrect motion(s) can be corrected. If on the face or back of the neck, one is being encouraged to look more closely at what is happening around him or in the areas off his center of immediate awareness. There are usually surprises in a sub-quarter when this occurs.

There is another sensation that can be ascribed to the sense of touch that I have written about and which many have experienced and asked me to account for in more detail. And that sensation is that of a wind stirring in the Magical Chamber. It is, in fact, quite common, and (to me) indicates that the energy (intelligent or otherwise) that is being contacted and summoned is moving from the astral plane into the physical plane. The natural resistance between the two planes produces a field of force that stirs the most susceptible physical elements it first encounters: air molecules. The result: a wind-effect is produced. Simply note the effect as it occurs, be all the more conscious of your physical movements and gestures during the ritual, and record the phenomena in your Magical Dairy. There is nothing to fear here either.

Concerning the Sense of Taste: This is not a typical effect, but it does occur. At times, the magician will notice either a sweet or bitter taste in his mouth. I have noticed this is always in agreement with the nature of the Operation being worked. That is, if one is operating to (counter)attack, a bitter taste arises. If the Operation is one of cleansing and purification, a sweet taste arises. In either case, there is nothing the individual has to concern himself with. It is simply another indication that the intended energy is being summoned, and the rite is working as it should.

One note here regarding Invocation and Evocation to Physical Manifestation. In the former, a sweet taste will always arise. In the latter case; in dealing with any of the Legion of Seventy-Two or the Fallen, a bitter taste will always be experienced. Do not let it distract you. Simply note it and continue on with that which you have chosen to do.

Concerning the Sense of Hearing (Sound): Phenomena of this nature are highly problematic, owing to the areas of the Magical Chamber in which they will always be found to occur: outside the Circle. It is not at all uncommon to hear loud hisses, squealing (primarily from corners of the room) grunts (usually in one of the Four Quarters) whispers, loud raps on the walls, or a loud pounding sound as if a heavy man were trudging slowly up the steps leading to the Magical Chamber and therefore toward you, or—the one that bothers me the most—the incessant sound of something scratching at the walls; a sound reminiscent of something trying to claw its way out of some confinement. I have seen areas on walls actually damaged by such forces; and owing to this, I label them as physical in nature.

It is my suspicion that—due to their occurrence outside the circle—these sounds are produced by malignant beings trying to dissuade the magician from continuing his work, probably due to the pain and agony his performances are causing it or will cause it if taken to completion (Evocation to Physical Manifestation.) While such phenomena most certainly do occur in daily magical ritual performance, it is nothing compared to the magnitude and frequency of occurrence that is present when it occurs in Evocation to Physical Manifestation. In any event, use extreme care, pay close attention, and use due diligence not if—but when—sounds arise in the Magical Chamber. For you can be certain, “Something (truly) is afoot!”

Concerning the Sense of Sight: Without doubt, this is the most disturbing phenomena of all. And as with sounds, these visual events always occur outside of the Circle. However, they seem to be more dependent upon the nature of the Operation being performed. That is, Evocation to Physical Manifestation will produce visions of men and beast, etc., while Invocations will produce visions of angelic beings. In my own case, I will never forget the circle of small angelic figures that held hands and formed an inner circle within the circumference of the physical Circle of Art in which I was operating. These faceless, white beings simply stood there, the absence of their faces disturbing me to no end—at first. However, as I continued this certain magical practice daily over a 4 month time period, I became quite use to them. So much so in fact, that I hardly noticed their presence as I went about my intended Work.

Daily ritual practices usually produce floating, twinkling lights, and rays of light shooting along the walls of the Magical Chamber. In my opinion, these latter type of visual events are akin to one sharpening a knife on a stone of flint: ‘sparks’ are produced as the knife is sharpened by rubbing it against the flint surface, a natural consequence of the act of sharpening. The same here: the ritual performance constitutes a type of ‘rubbing’ against the barrier that separates the astral from the physical; a rubbing that is brought about by one’s physical movements and ritual gestures. These types of occurrences are nothing to be concerned about. That is, unless of course, you are involved in Evocation to Physical Manifestation. THEN you had better be more than careful, because such twinkling and floating lights indicate that the manifestation is occurring at a rate much more rapid than usual, and some very unexpected and unpleasant results can come down on you quicker than you will realize.

There is also Astral Vision to be discussed, but I will leave that for another time. While only a cursory outline, I trust this paper will provide some insight—and provide some guidance—for those who have written to me regarding the production of physical phenomena during magical practice.

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Magical Thought of the week for July 31 - August 6, 2006.

“Self-Honesty”: a term and concept mouthed by few, believed in by less, and practiced by fewer still. But what is this quality and how does it impact one’s own magical attainment, psychic development, and spiritual unfoldment? If we look at the words composing this term, we find of course, the two seemingly innocuous words, “self” and “honesty.” We think we understand each word, so why is it so difficult for us to put the two together to form one working quality that can benefit us in each and every area of our lives; not only in the study and practice of Magic? Essentially because we really don’t know what the “Self” is. That is, we have had few, if any, genuine realizations of this most central aspect of our lives. By the same token, we have somehow managed to transform the moral function of “honesty” into a condition that has become an expedient tool used to achieve the success we desire, obtain the thing we want, and avoid situations and conditions we fear or shy away from for one reason or another. In short, while we retain the use of the word “honesty,” we have replaced it with the mental concept of “cleverness.” We then compliment ourselves when our lack of experiential knowledge and understanding of the Self is applied to the techniques of cleverness, and we obtain the trinket of our choice.

Yet why is it that when we obtain our most recent ‘heart’s desire’ we feel so ill at ease; have trouble sleeping the same night we received our latest delight; and walk around day after day, feeling at odds with ‘something’ within us. Why is it that this latest ‘necessity’—the product of our very lack and cleverness—is soon abandoned by us, being ever so quickly replaced by the desire for yet another bauble that we rationalize in a split mental second is really the thing we were after in the first place? Why? Because deep within us is a conflict; a state of being that tells us our lack of experiential knowledge of the Self, united to the tricks of cleverness, have gotten us something we thought we desired or needed. But since the object of our fleeting lust did not fill the bill of contentment, we keep looking ahead to bigger, faster, more expensive, more of the same, without recognizing the root cause of our trouble. This root cause is really two-fold: lack of experiential knowledge of the Self, and a confusion between need and desire. In a very real way, the first—that lack of experiential knowledge of the Self—brings about the second. As a result, we can’t see the forest for the trees, and can no longer distinguish genuine need from pure desire. But rest assured, your subconscious mind knows the difference. And no amount of rationalization or cleverness will fool it into believing that a need is a desire, or a desire, a need. It is the unconscious awareness of this difference that thus establishes the internal conflict within us. And the process will continue, wasting our time, our energy, and our very lives, unless we do something about it, and do that something now.

It is an emotionally painful process to be sure; but only because we have fallen into a pattern of action-reaction that has become a ‘comfort zone’ for us. Regardless of the real-world problems this lack of Self-Honesty creates for us, this comfort zone has become our friend and ally: someone or something we automatically rely on to fill that emptiness inside. An emptiness that—as you know—is never really filled, but only cluttered with more confused needs and desires. So how do we extricate ourselves from this endless cycle of return and unfulfillment?

The most effective way I know to remove oneself from this useless pattern of confusion, unhappiness, and lack of genuine result, is through the process of Self-Disidentification. This rather easy process does take some time to master. But its effects are so immediate and positive, that the serious individual who employs it will usually see dramatic results within days. For it is through a coordinated series of verbal and inner self-dialogues, coupled to certain mental awareness states, that this dis-identification is brought about; a condition in which one becomes so consciously aware of his Self as pure consciousness and Will, that all other aspects of the personality become subservient to it. When this happens, this experience of Self is immediately and effectively able to distinguish between genuine need and the pure desire, and order them in such a way that the individual’s direction and efforts in obtaining them become maximized to the extreme. The result? This new Self-Honesty now enables one to obtain just those very things that truly make the individual happy, content, and emotionally justified while using the processes needed to effect their obtainment. In a magical sense, when one uses the process of Self-Disidentification, it is not unusual for things lusted after to fall away, things genuinely needed to appear easily and in a short time, and those objects that are truly desired to be handled in such a manner that they too manifest in the life of the individual in a surprisingly short interval. It all becomes a matter of eliminating the useless, re-prioritizing, and effectively directing and using one’s forces, while maintaining a feeling of self-integrity that appeases the objections of the subconscious mind that arise when cleverness is replaced by the simple quality of—Self-Honesty.

How does one go about such a Self-Disidentification? The best methods I ever found are those given in the book, The Act of Will, by Roberto Assagioli. Not only does this relatively small volume discuss these simple but powerful techniques, but it discusses the Will as a complex psycho-spiritual function, much in keeping with my own view on the Will being the result of shifts in consciousness.

In terms of Magic, once the experience of the Self becomes a daily event, and the honesty that differentiates between needs and desires is in place, the individual’s reprioritizing and directing of his or her magical force insure that the best comes into one’s life at all times.

Those who are serious in their study and practice of Old System Magic such as I advocate, would do well to investigate the writings of Roberto Assagioli, and incorporate them into their life stream. Those who do will forever be grateful to this genius who wedded the originally cold, austere principles of psychoanalysis to the truly spiritual phenomena of the Self and its Will, and who did so in the most holistic way conceivable.

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Magical Thought of the week for July 17 - July 23, 2006.

I received the following letter this past week from an individual whom I respect greatly, and whose magical institute and philosophy I admire and hold with equal respect. The issues he cites are so important, that I felt his letter should be reprinted here in its entirety. Those readers desiring to truly follow a magical curriculum would do well to read his comments carefully, and to implement them in their daily lives, exactly.

In this letter, he brings out several important matters dealing with a daily devotional period (when necessary) in order to maintain that all-important concept and reality: that of magical momentum. In like manner, he points out the absolute need for the creation and maintenance of a Magical Diary (Journal or “Day Book”) and the reason why such a device is so important. In point of fact, as he explains, it was Aleister Crowley who, in contemporary times, pointed out the need for such a written record in addition to his explaining the ‘why’ behind this need, and how it should be used. Of course, Crowley was right.

Like the writer of this letter, I am not a "big fan" of Aleister Crowley and for my own reasons. But his own true spiritual unfoldment—brought about by the system he hammered out for himself—cannot be denied by anyone, nor should it be. Additionally, his contributions to Magic are without parallel in the last century (and certainly in this one as well, so far!) Thus, his comments about the deciphering of one’s own Magical Journal are extremely important and should be heeded by all.

In fact, I highly recommend Crowley’s book, Aleister Crowley And the Practice of the Magical Diary, which has just been reissued in a revised edition by Weiser in March of this year. It’s instructions in the creation and continuation of the “Journal” as I refer to such a record, are very valuable and absolutely necessary, indeed.

Personally, I used very similar techniques throughout the years, taught to me by Regardie, to get to the point I am at in my own Spiritual Unfoldment: for what this may or may not be worth to the reader. In addition, I have maintained daily private “notebooks” or “diaries” of magical and other personal data since March 1963, and have learned as much from them as I have from my Magical Journals. This might very well be something for the reader to consider as well.

So enjoy the following letter, take it to heart, and continue to do what you do so well—WORK!

Dear Dr. Lisiewski,

I was reading your weekly columns when I noticed your suggestions to students wishing to begin their esoteric studies and qabalistic practices.

Your emphasis on the Day Book, or record of personal practice is of inestimable value to each student. Through a daily dedication of briefly writing down what they have done and the results obtained they create a habit that will benefit them in many unseen ways. In addition to the simple act of discipline, it shows their real dedication to the Work.

Did they do something, anything that day?

As a father of two young children, husband, and author, I know the difficulty there can be in carving out the needed time to do our 'ideal practice'. Yet, if one's schedule for a day or week does not allow for an hour of unbroken work, even simply saying a regular set of prayers, and sitting for ten or fifteen minutes twice a day, while performing Square Breathing continues momentum created by other exercises, until our regular schedule can be resumed. Such a simple yet demanding practice also demonstrates to us that 'simple' is not the same as 'easy' nor does something have to be complex in order for us to benefit from it. In short, we must daily do something if we want to progress in any discipline - and magic is the highest of disciplines.

While not a big fan of Aleister Crowley, the mentor of your friend and teacher Israel Regardie, Crowley states some things that are important in themselves. In particular he points out in Magick in Theory and Practice that from one point of view, magickal progress actually consists in deciphering one’s own record. Without a record we have nothing to decipher and seriously hamper our progress.

In addition to the Day Book, or Magical Diary, individual notebooks are important. I am finally completing two notebooks I keep, one on esoteric theory and the second purely on magical and mystical techniques and methods. Each book is dated as to when it was started. A quick look shows me that it was over 15 years ago for these two. In addition there is a book consisting only of the Sepher Yetzirah, written out completely by myself, along with pages dedicated to each Hebrew letter, and additional commentaries from various sources.

Very often when I write articles or books these notebooks alone are the source of information, as they are a distillation of decades of practice. A practice that once seemed so overwhelming, and now is as the alchemists say, "children's play".

Thank you for pointing out these critical points to your readers and students, and best wishes to them on their Path of Return.

Sincerely,

Mark Stavish
Director of Studies
www.hermeticinstitute.org

Author of:

The Path of Alchemy - The World of Energetic Healing and Natural Magic

Healing Paths - Kabbalah for Health and Wellness;

Between the Gates - Lucid Dreaming Astral Projection, and the Body of Light in Western Esotericism

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Magical Thought of the week for July 10 - July 16, 2006.

Please Note — Due to unexpected business demands, Dr. Lisiewski has not been able to prepare the Magical Thought of the week. This column will resume next week as usual. Thank you for your understanding. — Webmaster

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Magical Thought of the week for July 3 - July 9, 2006.

We who practice Magic and the Occult Sciences are so pragmatic. We are so intent and fixed on changing our worlds within and without through the process of exteriorizing our interior growth, that all too often we fall into a mechanical trap—and one of our own making. We may begin our daily life by performing the Lesser Banishing Ritual of the Pentagram (LBRP) and might even follow it with the Banishing Ritual of the Hexagram (BRH) complete with all of the Signs, or involve ourselves in some other set of physical-mental gestures and performances. All in an effort to set the tone for the day; to give us the edge before entering the world without. At least, this is what we tell ourselves as we enter our daily ritual period.

But if we take a little time for introspection, and sincerely allow that material which is directly below the surface of our consciousness to rise into our awareness, do you know what we generally find? We find fear. We discover that we are really performing our daily magical or occult rites to ward off those things that go bump in the night; that night which exists in the darkest recesses of our minds. Perhaps this inner fear is a remnant of the days of the cave: of that time when the darkness without called the darkness within us to the fore. Maybe it is this that we are continually trying to combat in our safe, sterile, daily lives of humdrum duties and activities.

But yet maybe today, to a large measure, we have also invented mental bogeymen to enable these fantasies to fuel our lives with an excitement we wouldn’t have without them. Maybe—just maybe—our fears are primarily anticipatory. They do not exist in the world outside as empirical fact. And to insure that they never become fact; to make absolutely certain we don’t run into any real trouble during the day, we ritualistically begin our daily lives by responding to this combined ancient and manufactured ‘call to fear.’

Why do we do this? In order to repel the possibility of such fearful things and events we imagine MIGHT happen from ever really happening to us in the world without. And so we enter into our daily secret practices so we can feel safe and sure that the minute we set our foot outside our front door we will not be overwhelmed by a uncaring world and parasitic society. Or worst yet, that the evils of that world and devils of this society do not come to our very doorstep. In fact, we do not need a Judas-Goat or a Brutus: we have provided them for ourselves, by mixing the biologically-based fear produced in times of genuine crisis by our natural, inner survival mechanism, with that anticipatory fear we manufacture for ourselves, and which is due in large measure to the bland, sterile, ‘hooray-for-me-and-the-hell-with-you’ continually pleasure seeking society we have helped to create. It’s time to step back. It’s time to look deeply into our own minds and hearts, and discover or recognize, and own up to what is really within us. What we are really made of. What really moves us. What lies at the very center and core of our being. And maybe that time is today.

The Daily Devotions are just such a practice. They enable us to begin the long, hard, and arduous process of interior self-discovery. Call them prayers if you like, it doesn’t really matter. The devotions, in whatever form they may take, are exercises in Self-Discovery. They are designed to move us away from our own self-centeredness and move us toward our True Self-Centeredness: to that place within where Man meets God, and where our life meets the Life that is all, governs all, and exists in and through all. These meditations if you like, enable us to shift our consciousness away from the fantasies of self-excitement, recognize a genuine biologically produced fear reaction, and toward the actuality of Self-Realization. And in the process these devotions enable us to put things—both within our hidden, inner nature, and in the world without that we fear so much—in their proper place.

As usual, the devotional means of doing this are left to the discretion of the individual. I recommend however, that the individual at least consider the Four Adorations that appear in Regardie’s The Twelve Steps to Spiritual Enlightenment as prayers to be used on a daily basis. While simple and easy to commit to memory, they are filled with an energy and vitality that quickly communicates the beauty, complexity, unity of the universe, of all life, and of God, to one’s mind. In a short while, these adorations will instill such a fervor within the individual and so elate and exalt the mind, that contact with the Absolute Spiritual Nature—not the supposed spiritual essence mouthed by moderns—will be felt and at long last known. Not long after this, the intensity of this exaltation will become so great, and occur with such a fiery intensity, as to blissfully consume the spirit, mind, emotions and eventually the body of the aspirant, in a Holy Glory that can only be experienced, but never described in words. (For those who may be Thelemically-minded, the equivalent of the Christian-based Adorations of the Twelve Steps can be found in Regardie’s The One Year Manual.)

After beginning the day with these devotions, the student will find that his or her view of the world, society, and life in general, undergoes a transformation. The self-manufactured fears are no longer present as a motivational force for ritual performance. Instead, any daily ritual work that is later entered into is seen—and most importantly, felt—as an exteriorized expression of the Indwelling God Head within. Now, the rituals are propelled by a new and vital energy—not the energy of an unconscious fear complex; but rather, by an energy that is a mode of expression of the Divine within. The rituals are no longer needed for self-preservation and safety, but as a means of Self-Expression; of translating and projecting the inner fire of the Indwelling God Head into the world without. And since there are three other adorations beside the Morning Adoration given in the Twelve Steps and in the One Year Manual, the recall of the morning’s quiet during these additional devotions will strengthen and sanctify the interior nature of the practitioner all the more.

What do you think the results of such a change in daily curriculum will be? Of beginning each day with a sincere Daily Devotion, taking an introspective break, and then performing that LBRP or/and BRH that you are so use to? Ironically, the change will bring about the very purposes these two rituals were designed to bring about, but in an entirely new, balanced, and unified way. This is the paradox. Our pragmatism, founded in our own fears, worries and concerns, has failed to give us that measure of safety and protection for which we initially performed them. But when performed from an interior, sanctified base, we find that these safeguards are not only enlivened and activated to an extent we never experienced previously, but we find an abundance of other truly spiritual AND material gifts flowing to us on a daily basis. Interesting, isn’t it?

The reader would do well to consider this simple injunction: begin your day with a Daily Devotional Period; one that is repeated three more times during each day, and then—and ONLY then, after taking some time for introspection—perform that barrage of rituals to which you have devoted yourself. I assure you, you will not regret making this simple change in your daily magical or occult work.

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Magical Thought of the week for June 26 - July 2, 2006.

There are many Words of Power in Magic. From the various Divine Names of God, to the unknown words used in invocation and evocation; from the generally known names of spirits, to the derived names of others yet unknown; from the names of the mighty Archangels to names of the Angels of the NAME; from the designation of each of the Fallen, the possession and understanding of which “…giveth one control over them and their Offices…” to words given the magician by those summoned forth: Words of Power by which he can create wonders in the world of men; to the special Words given him by his own Holy Guardian Angel during the climax of the Visitation. Throughout all of Magic, we are surrounded by forms and frequencies of audible energy that have been designed to bring about the results we so earnestly seek.

But there are other “Words of Power” as well. Words that when used consciously, daily, by men and women, can enable them to rule and regulate their own lives, directly and powerfully, quite apart from the secret Words of the magical rite. At the same time—and of equal importance to their use in daily life—these “Four Words of Power” as I term them, will enable the astute individual to rigorously evaluate the claims made by any magical book of any era, or of any author. This alone is worth the effort to learn and use these Four Words on a continuous basis.

And just what are these Four Words of Power? They are four simple words that when strung together create a profound impression on the mind of the user. They rip away the vain hopes, empty wishes, and general mental miasma of warm and fuzzy thinking that has buried so many for so long in their own private tombs of despair and fear; of want and desire; of need and longing. These Four Words of Power are simply,

Think about it. You are bombarded daily, hourly, by a continuous stream of information from others and from yourself. Whether it is your friend trying to convince you that he or she is right in this or that, or some advertisement telling you that you simply can’t live without this new—and generally useless—fad product, to your own inner dialogues telling you to “do this now” and “do that later” and all “because…”, and yet that blank after the “because” is never filled in. In short, most of us operate as automatons, never questioning the data that never stops impinging upon our minds and emotions, and which determines to a very large extent our actions, and therefore our lives. Let’s take a few examples to examine the application of these Four Words of Power more carefully.

Let’s take a look at my three books. In Ceremonial Magic and the Power of Evocation, I made many very direct, powerful claims as to what the Operator can expect from a properly performed Evocation to Physical Manifestation. For someone to flat out ‘believe’ these claims would be tantamount to their using the same ‘logic’ they use when buying that wiz-bang New Age book that tells them how to turn themselves invisible by going into a dark closet and thinking themselves invisible. (Don’t laugh. I saw such a book 20 years ago!) This is not fair to either the individual or to the author; this blanket acceptance of what I (or any author) writes.

By asking “Where is the proof ?” or “What are the results ?”, the individual’s mental attitude toward my work (or another author’s) immediately changes. Instead of their mental world being filled with fanciful images of “profit and delight” as Dr. Faustus uttered when considering his first evocation, a strong note of caution suddenly overtakes the individual’s mind; a new feeling of skepticism that now tells the individual, “I’d better hold off on what I think of this. In fact, if I want to really find out if this guy is right, I’d better read this thing carefully, think it through, and decide whether or not to follow it to the letter. Not just to prove him right or wrong—if I get what I want I couldn’t care less if he’s right or wrong about everything—but to get what I’m after! So I’d better snap out of my cozy daydream state and treat this matter seriously if I intend to get to where I want to go!”

In Kabbalistic Cycles and the Mastery of Life, I laid out a system of thought which is divinatory in nature, but which can be used by anyone at any time, any place, in any situation, and all without others being aware the one using it is gaining the edge in the situation. Further, I stated that when the individual’s subconscious state of Subjective Synthesis is properly built up and polished, the results of this system are infallible: they give the calculated results 100% or the time, and those results will always be as expected. That’s some claim! So what does the intelligent individual do? He or she TESTS the system, and tests it ruthlessly and exactly, building and polishing their Subjective Synthesis along the way. What do you think they will find? I know what they will find, as I do with the book on Ceremonial Magic. But that is the whole point: THEY must find out for themselves, and always, by asking, “Where are the results ?” or “Where is the proof ?”

In Kabbalistic Handbook for the Practicing Magician, I insisted on a “Kabbalistic Analysis” being performed on each and every magical ritual, rite, and ceremony to be performed, gave examples of how such an analysis is done, and in addition, set out some rather different and unique meditative techniques and ways of entering the Sephiroth themselves by means of the Tarot and the Paths of the Holy Tree of Life. Again, some big claims on my part. But it is quite an easy matter for the individual to determine if I am worth my salt or not, and therefore benefit their life accordingly. And all by simply asking: “Where is the proof ?” or “What are the results ?” This is all that is necessary. Asking these questions sobers the mind, rips away any fancy delusions, and sets the mind to task. After the experimental period is completed and the data is obtained, then—and only then—can the individual determine if the system is as viable and valuable as I claim it to be, and if it has any utility in their lives.

The same Four Words of Power are easily applied to any life situation: from your boss’s pat on the back for the “…good work you’ve been doing…” to his giving you a raise in pay because of that good work, to your friend’s claim that “I’d do anything to help you! Just ask!” All can be fairly evaluated and judiciously used to your further life-advantage. It’s all up to YOU—as usual.

The bottom line in using these Four Words lies simply in your using this device to clear your mind of fanciful and unrealistic expectations, and to properly, impartially, and fairly evaluate any person, claim, situation, or circumstance. All of us let far too much of our lives and the power those lives possess, disappear into mental laziness and fantastic expectations, while laying the blame for our disappointments and failures always at another place—the doorstep of another.

If you try these Four Words, I think you will be pleased with your newly discovered power. If you use them consistently, I am willing to wager you will have more personal control over your life, and experience more personal success in your daily life on all levels than you ever have before.

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Magical Thought of the week for June 19 - June 25, 2006.

Like any author, I receive many emails and letters that do not contain questions but rather, comments. These comments range from those telling me what the reader has gained from my books, to those that tell of strange magical experiments conducted as a result of ‘adapting’ my writings to their own work, or of the results they obtained from ritual and ceremonial practices taken from other magical texts and grimoires. Recently however, I have received a rash of emails—and “snail mail” letters—in which a considerable number of readers have very obviously missed the point of my books completely: especially, my book, Ceremonial Magic and the Power of Evocation. These individuals—almost to a man and woman—delighted to no end in the fact that they now had a “dependable” book which not only guides them through the complex process of Evocation to Physical Manifestation, but one which also analyzes the grimoire, the Heptameron, and explains to them just how to work it successfully.

This made me feel quite good, since my purpose in writing is certainly not to become wealthy from royalties—that does not happen in this day and age; at least not in this genre—but to pass on to the next generation what I learned from Israel Regardie in Magic (and from Frater Albertus in Alchemy) and which I have expanded upon through my own forty-two-plus years of work in these occult fields. What upset me greatly about these communications however, was that this same set of people—again, almost to a man and woman—stated that they felt enormously relieved at now having what they considered to be a dependable guide in practicing Black Magic. Let me set the record straight here, once and for all.

“Black Magic” is not—and I repeat—not the content or purpose of the books I write: either those I have written thus far, those that I am currently writing, or of those that I write in the future. Nor are my books intended to give any direction whatsoever to this particular form of utter madness. Why do I label “Black Magic” as “madness?” Because the practice of any form of Magic —or religious ceremony—can be perverted into a black practice, no matter how inherently altruistic the purpose of the magical manuscript, text, or religious rite that is being worked is, in and of itself. And such perversion is madness. But it does not end with this simple statement. We have to explore the mechanisms behind Black Magic if we are to understand why the perversion of any form of religious or magical practice does, can, and will lead the practitioner to a life of psychic decay and spiritual miasma, eventually bringing about such physical degeneracy, that only the security of the grave will bring about a merciful release.

Let’s consider some cases. Imagine if you will, a seemingly devote Roman Catholic or other Christian attending a church service: one in which the Sacrifice of the Mass is performed by a Priest. This ‘pious’ individual—a firm believer in Christ, the classical concepts of Heaven and Hell, Purgatory, the Ten Commandments, and all the other doctrinal and dogmatic trappings of their Faith—attends such religious services at least several times a week, receives the Sacraments of Penance and Holy Communion regularly, and to all outward appearances is seen by others as being truly one of the “Faithful:” one whom the Priest wishes others in his congregation would emulate. Now let’s take a look into the mind of such an individual. For I assure you, having been raised in the Roman Catholic Church, I have known many such a one as this: in fact, far more than I care to recall.

This individual prays fervently; devoutly, displaying the most intense, highly directed focus during his or her prayers, both before and after receiving Holy Communion—and all directed to bringing about the end of the neighbor they despise, the ‘friend’ who does ‘not deserve to have it so good,’ or perhaps—and I have personally known of such a case—the absolute and outright destruction of the Priest—for some reason or another. That is, the destruction of the individual from whom this ‘pious’ member of the church has just received the “Body and Blood of Christ.” Is this an act of “Black Magic?” You bet it is! It is the intentional perversion of a religious ceremony meant to satiate personal, unexplored desires of hatred, vengeance, envy, exasperation, or any of the myriad of other negative human propensities, for the exclusive purpose of self-benefit.

By contrast, consider another person sitting in the same church pew next to the above practitioner of the “Black Arts,” as that individual would be classically termed. This second individual—while not the ‘ideal’ according to church percepts or what the Priest would chose if he had his way—attends the Mass somewhat regularly, tries to pray as best they know how, and always for the benefit of some family member or friend, or for world peace, or for the forgiveness of their own sins, or what have you. With this individual, the inclusion of their own needs or wants is usually the last item on their prayer-agenda. In other words, this person is quite considerate of others, and deals personally with the problems of life in a more or less direct manner as they arise. That is, if they have a grievance against someone, are angry with this or that one, or are wanting in some physical respect or need, they do their best to resolve the situations themselves, usually praying only for the strength, courage, inspiration, and direction necessary to deal with the problems involved. While not selfless—a problem as equally deleterious as is selfishness—they have ‘averaged out’ their lives in a way that brings about a fair degree of peace and happiness, relying upon God to ‘help’ here and there. For want of a better term, let’s call this person a practitioner of “Gray Magic.”

Now, consider two magicians living across town from each other. Both purchased my book, Ceremonial Magic and the Power of Evocation. The first intends to evoke the Spirits of the Air of Tuesday for the express purpose of destroying that SOB of a boss of his who denied him the raise he genuinely earned—at least, in his opinion. And come to think of it—while he is at it—has decided to have those same Spirits deal with that rotten cop who pulled him over for drunk driving, which means—hummm again come to think of it—he will have to do another evocation to insure he beats the DUI charge. But of course, since he’s broke, he suddenly realizes he had better do yet a third evocation to get the money needed for his defense attorney. And all of this caused by how unfair and cruel the world is to him: always has been, always will be.

Do you see the problem? Here too is a practitioner of Black Magic, regardless of the text or grimoire he uses. Why? Because it is only himself—his needs, his wants, his demands—that come first, middle, last, and always. And why not, he ‘reasons.’ His damning illogic, “If I don’t take care of ‘number one’ no one else will!” is the very device by which he perverts everything he touches, and which ends any good that may be due him regardless of the quarter involved.

The second magician is going to use my book, but for a different purpose. He intends to evoke the Spirits of the Lord’s Day for the purpose of obtaining the money needed to finance that new Biotech company he has been working to get off the ground for the past ten years, and into which he has sunk every last penny of his private financial resources. But regardless of his honest efforts, it has not gone well. No matter how hard he has worked; no matter how far he has bent over backward, trying to conform to this town rule and that government requirement, it availed him nothing. Instead, more and more government regulations and red tape.

People in positions of power have turned a deaf ear to his pleas for a decade—people who hold their jobs not due to qualification, but due to political favoritism —and this does not include the problem of soaring labor and material costs, and an increasingly complex and regulated society, all of which have damned his efforts as they have for thousands of other would-be entrepreneurs. Efforts which would not only allow him to continue his own chosen work in biotechnology if he were successful, but which would create a hundred new jobs, bring further industry into his economically depressed area, and add to the knowledge of mankind. Not to mention the value of the end product of his new company, and the relief of human suffering that new product would give, and inexpensively, to many, many people. To remedy this “people-problem,” he also intends to direct those same Spirits into opening the very political doors that have been closed to him by the patent and flagrant unfairness and ignorance of those in power.

Are this man’s magical practices selfless? Of course not. Are they the same or similar to his contemporary’s across town? Not even close. Is he practicing a ‘milder’ form of Black Magic? Not by any stretch of the imagination. His Magic—as in the case of the second churchgoer above—is a perfect example of the practice of Gray Magic.

What then are the primary factors and mechanisms behind the practice of White, Gray, and Black Magic? Very simply:

1. Intent
2. Emotion
3. Will

This Secondary Effect that exists directly ‘behind’ the force of Intent is that of Emotion. For when Emotion is harnessed to Intent, a ‘composite force’ is set into motion; one that was not previously in motion prior to the joining of these two. And so the process of creation—or destruction—begins.

Yet, even these powerful agents, the emotions, are not—in and of themselves—the First Cause. For underlying the emotions is that greatest dynamo of all, the First Cause in the personal world of Man, the human Will. (Since I have previously discussed the Will in this column, it is only necessary for the reader to see that discussion to refresh him or herself with its characteristics. See Magical Thought of the week for March 13 - March 19, 2006.)

It is the Will then, that First Cause, which determines the ‘color’ or type of Magic or religious prayer being done. If the Will itself is corrupt; if it has become abnormal or diseased through shifts in consciousness, then regardless of the techniques of Magic or religion used, the Intent—operated upon by the Emotions from a diseased center—that of the Will—will produce a corruption and malignancy that will result in the performance and practice of Black Magic. Hence, neither the magical text or manuscript being worked from—or the religionist’s prayer book for that matter—have anything to do with the ‘color’ or type of Magic or praying being performed. All begins and ends in the Will of the Operator, and therefore within his or her own consciousness. But the matter does not merely end here with the concern over the practice of Black Magic. For there are other types of abnormalities that produce evils of others types as well.

For example. In “White Magic,” we typically find a consciousness—and therefore a Will that—again due to abnormal shifts in consciousness, is incapable of appreciating its own unique qualities and their normal, healthy expression in the world of Malkuth; modes of expression chosen for it by its own divine nature. It rejects these impulses, usually due to the feelings of intrinsic self-inferiority it perceives at its own conscious level. It is over-sensitive to criticism by others, fears non-acceptance by others, is terrified of making mistakes and has a dread of any lack of order. It thus seeks to deflect such concerns over its own inner turmoil by seeking to ‘sacrifice’ itself through acts it considers as “selfless.” In this way it ‘redeems’ itself—for a while at least—until the internal mental pressures deep within its own nature bring about a breakdown of some type, usually of a mental nature. It is not uncommon to find intense anxiety neuroses, schizophrenia, or oscillating periods of ecstasy and depression with this type of consciousness.

In the case of a “Black Magician,” we find a consciousness so shifted, that it has labeled itself “Victim.” The entire world has been created for one and only one purpose: to cause it the most intense mental, emotional, and physical pain possible and in the end, to ruthlessly destroy it and all of its dreams. As a ‘defense’ against such measures and intents aimed at it by an uncaring and cruel world, it must protect itself through wanton acts of selfishness. Its own feelings of incompetence, impotence in dealing with others and life-issues in general, understanding and handling its own physiological sensations, resentments over not being recognized for the genius that it harbors, and the deep-seated feelings of guilt that arise from such a conscious evaluation of itself, are all repressed—an automatic process of the mind—and cast adrift into the deepest level of its own unconscious state. This individual is marginally functional in the world at large on his or her best days. Such a one is replete with extreme neurotic impulses, uncontrolled flights of fantasy and personal grandeur, full-blown psychoses—which it has successfully learned to mask to a remarkable degree—bouts of extreme paranoia, and extremely intense feelings of loneliness.

The “Gray Magician” on the other hand, possesses a more balanced blend of selfless (others-included) and selfish (self-included) impulses of consciousness. He or she does experience shifts in this consciousness however; shifts that—at times—are seesaw like in nature, moving between Black Magic and White Magic impulses. But always, this type of individual possesses a stable ‘fulcrum’ at the center of his or her awareness; one that enables the individual to function effectively in the world of Malkuth, Magic, or religion.

So the next time you hear of “Black Magicians” and their evil designs upon you, others, the world, or their fearsome exploits in that darkly fascinating world they have manufactured in and for the pleasures of their own minds, remember: they are consuming and destroying themselves, and no one or nothing else—just as are their “White Magic” brethren.

And as to any book or text being “Black Magic” in nature, well now you know. It is not the book or the text: it is the consciousness of the individual and the Will that consciousness generates, that is the sole determining agent of the Magic being practiced.

One of the greatest literary minds that ever lived—himself plagued with numerous problems of a practical and psychological nature—said it best when he described the human condition that we can contribute to Practitioners of both Black and White Magic: “The fact, dear Brutus, lies not in our stars, but in ourselves, that we are underlings.”

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Magical Thought of the week for June 12 - June 18, 2006.

Due to Dr. Lisiewski attending a Physics Conference in Boston, this weekly column will resume next week. Thank you for your understanding. --- Webmaster

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Magical Thought of the week for June 5 - June 11, 2006.

In 1937, Israel Regardie issued a small hardcover volume entitled, The Art of True Healing. In 1964 it was reissued in a second revised edition, and reprinted through (at least) 1970 by Helios Book Service in Cheltenham, Glos, England. This small volume was not presented as a sophisticated, complex magical treatise; but rather, as a practical, workable system for reestablishing physical health, obtaining mental equilibrium, the physical necessities of life and finally, as a method by which Union with Godhead could be achieved. And all this through a carefully designed technique using relaxation, rhythmic breathing, and mental imaging, along with the intonation of certain Hebrew Names of God.

At the root of this system of "therapeutics" as he called it, was the release of neuromuscular tensions through rhythmic breathing and imaging exercises; vital preliminaries to using the latter imaging and intonation techniques. For it was through this wedded combination of relaxation, rhythmic breathing, mental imaging, and intonation, that enormous spiritual currents could be 'called up' from within the deepest nature of the individual to effect health, or 'called down' from universal planetary forces; forces that will 'charge' the aura of the individual to such an extent, that the unconscious mind of that individual-acting as a powerful electromagnet-would attract to that person just those things and conditions of life that would enable them to grow in every material sense.

But first, must come the release from those unconscious stresses and pressures that plague each and every cell of the body throughout its physical reign on earth. For only in this way can the spiritual forces flow unimpeded- through the psychic nature-and then into the physical constitution of man, bringing about a new Heaven and a New Earth; at least in the individual sense. This small book is-in my opinion-Regardie's crowning glory. For it sets forth a highly scientific, powerful system of stimulation of the Interior faculties which-when coordinated according to his instructions-can and will result in all those fulfillments the individual of any age seeks in order to live a healthy, happy, successful, and prosperous life. There are some small matters I would like to point out in using the techniques of this invaluable book. Considerations I have found to be of great value both to myself and to others, since I have been using it myself for the past 35 years.

In fact, what I am pointing out here is not 'new' in any sense of the word. Rather, these few matters are simply cautionary notes and bits of elaborations: they deal with issues I have found too many would-be practitioners of the technique fail to observe, always wanting to get onto the 'meat' of the matter. As a consequence of this 'quick-fix' mentality, they inevitably fail. The technique does not fail, but they do, and-inevitably and as expected-then place the blame on the technique itself. Rather than list these few extra cautions and considerations 'in text,' a numbering of them may better suit the reader both now and for future reference.

Please note: since that which is given here are only so many 'notes' to make this Middle Pillar technique work that much more effectively, you will need a copy-and unedited copy-of the Middle Pillar Ritual as given in The Art of True Healing in order to actually perform the ritual. Happily, the recently released book, Foundations of Practical Magic by Israel Reagrdie, published by Aeon Books, contains this and four other unedited classics of Regardie's. Their website is: www.aeonbooks.co.uk It is also available here in the States directly from www.amazon.com

As to the suggestions being offered here, the following will prove helpful to the student:

1. Step I of the 12 Steps to Spiritual Enlightenment, i.e., Body Awareness, should be the first exercise mastered before attempting to use the Middle Pillar Technique itself. You cannot relax what you are not aware of, and this step enables you to become aware of all those bodily sensations that lie on the periphery of consciousness; sensations that must be addressed if they are eventually to be released through relaxation proper.

2. Step II of the 12 Steps-Relaxation-should be mastered second. Through the mental imaging alone employed in this Step, great torrents of life-giving blood will flow to all parts of the organism, bringing about a physical relaxation and emotional sense of Peace which cannot be described, but only experienced. This is an absolutely essential feature of using the Middle Pillar Technique properly-and effectively.

3. Step III of the 12 Steps comes next: Rhythmic Breathing. For it is through the individual training his breathing reflex to take up the four-fold rhythm of the universe that enormous currents of Life-contained both in the air and in the rhythm-enter his system, energizing his body and mind to a high pitch; a concentration of Life-force that will then be directed into the Middle Pillar Ritual proper.

4. During the actual performance of the Middle Pillar Ritual, be certain you follow the Circulations of light in order and in direction given. That is, in the case of the first Circulation, the light streaming from Eheieh above one's head will pass downward, through-not "over"-the left shoulder, through the left side of the body, up under sole of the left foot to the right foot, and slowly ascends the right side of the body until it returns to the Crown-the Eheieh-Itself. This Circulation should take place at least six times.

   In the case of the second Circulation, it is to be imaged as a brilliant stream of light or energy descending from Kether-the Crown-down over the front of the face and the body, turning backward under the soles of the feet, ascending up and over the back until it rejoins the Crown. This Circulation should also be repeated at least six times.

   Third Circulation is what I refer to as the "Fountain Circulation." It involves drawing up the energy contained in the "Earth center" (Malkuth) upward, through a 'tube' if you will, that runs through all of the five "psycho-spiritual organs" as Regerdie terms and illustrates them in the book. As with a waterfall of jet spray, this energy, drawn upward from Malkuth through this 'tube,' violently shoots outward, overhead, just as does water jutting from a garden fountain. This descending spray then envelops the body completely, forming an ovoid shaped enclosure in which the practitioner sits and mediates.

5. When intoning the Divine Names of God as given in the text, be certain to pronounce then exactly as given by Regardie in the text. He spells them out phonetically, so you should have no trouble with them. But whatever you do, do not replace them by any New Age contrivance, e.g., substituting "IAO" for Jehovah Eloah ve-Daas, the Divine Name of God for the Tiphareth, and hence, for calling down the powers of the Sun. This will end in an imbalanced state, and bring you more trouble than you know what to do with. A word to the wise..

6. When using the technique as given in Chapter V to manifest some material want: after turning the aura to the Kabbalistic color assigned to the planetary force you are about to bring down, at that point, form or call up from memory the mental image of the want, condition, or experience that you desire those forces to manifest in your life. Be certain to maintain that mental image throughout all of the intonation repetitions of the Divine Name of that planet, as these intonations are the next step in the process. That is, with the image in your mind, and with your being aware that you aura has now turned to the Kabbalistic color assigned to that planet, those same-colored electric-like currents of force that are now imaged by you as converging upon you from all point of the universe, will enter into your mind, 'charging' that mental image you wish to see manifested in your life: the intonations aiding the charging process. This is a very important consideration, as Regardie did not make it clear in the book (but he did tell me about doing just this privately, many years ago, so I am passing it along to the reader, now.)

7. A properly performed Middle Pillar Ritual should take between 50 - 65 minutes. Less, you are cheating yourself. Longer, you are not achieving the 'release' needed to turn the matter over to the force that can manifest it for you. Longer periods will also bring up torrents of anxiety: very uncomfortable states, from having not having effected complete release. Why? the enormous energy that is still circulating within your aura will stir up unconscious fears. This will not only cause anxiety and apprehension, but will interfere with the object of your desire either not manifesting, or manifesting at a slower rate.

8. Immediately after the ritual, do your best to put it out of your mind completely. Do NOT dwell upon it! Shift to some other activity, preferably some physical activity such as running, swimming, playing ball, etc. It must be some activity which not only keep your mind off the ritual, but which will 'burn off' any excess psycho-spiritual energy that remains in your aura.

9. When performing this ritual for some material purpose, do NOT engauge in other magical activities, e.g., the Lesser Banishing Ritual of the Pentagram, the Banishing Ritual of the Hexagram, Divination, Invocation, and certainly, not Evocation to Physical Manifestation! Your goal here; you immediate objective, is to manifest something in your life that is of critical importance to you. As such, you must focus all of your mental, physical, psychic, and psycho-spiritual energy upon that one goal…no matter how long it takes.

   Try to 'mix' it with other daily magical practices in order to 'save time' or 'keep up with your magical development' will get you no where in all of them. As I have said so often, focus on one objective at a time. Magic is not an expediency or method of instant gratification, by any means. Good luck to you.

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Magical Thought of the week for May 29 - June 4, 2006.

Announcement — As I discussed in the Author’s Response to Readers’ Questions column for the past two weeks, there has been an ever growing number of reader questions coming in each week. And indeed, this is as it should be. But many of those questions sought further, even deeper explanations of the answers previously given.

Additionally, there has been an overwhelming number of questions posed by readers regarding the topics that appear in this column, The Magical Thought of the Week. Taken together, these two developments have caused me to question the effectiveness of my efforts in not only trying to answer as many questions as possible each week, but in trying to write as self-contained instruction as is possible in the Magical Thought of the Week.

Now add to this, that a great number of readers have requested a personal consultation service. One that will allow them to get answers to their questions immediately, and in greater depth than can be presented by the written word alone. Of necessity then, instructions and views written in this Magical Thought of the Week column from now on—as with the Author’s Response to Readers’ Questions column—will be much more concise than they have been to date. Please click here for a complete explanation of this evolving situation. Thank you.

Stephen Skinner’s production of the complete Fourth Book of Occult Philosophy is the finest version I have seen outside of the 1654 original edition (a copy of which I am fortunate to have in my own library.) Word for word—whether in Latin or English—his impeccable scholarship and magical accuracy shine through. The book’s annotations—clearly indicated by copious footnotes—its structural rearrangement of the six works it contains, and its placement of the Latin verses in the conjurations of the Heptameron, set this text apart one of the most important texts of Renaissance Magic extant.

Skinner’s book is judiciously divided into two parts, making i