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Models of Magic

By Frater U.: D.: | December 14, 2002 | 7 comments

In the course of exploring the possibilities of new, more efficient techniques of magic I was struck by the fact that a structuralist view of the history of magic to date might prove helpful. After all, magicians have always aspired to restate the theory and practice of magic in the language of their times i.e. in different models pertaining to current world views.

There is, however, some risk involved in such an approach: models do not really explain anything, they are only illustrations of processes, albeit rather useful ones. What’s more, over-systematization tends to obfuscate more than it clarifies and one should not mistake the map for the landscape anyway, a fallacy a great many kabbalists seem to be prone to.

Thus, the following five (or rather: four plus one) models of magic should be seen as a means of understanding the practical possibilities of various magical systems rather than as definitive theories and/or explanations of the way magic works.

It has proved effective in practice to view magic under the following categories:

  • The Spirit Model
  • The Energy Model
  • The Psychological Model
  • The Information Model
  • The Meta-Model

The Spirit Model

This is purportedly the oldest model of magic though it may very well have come into existence after or simultaneously with the energy model. We can find it worldwide in shamanic cultures as well as in many religions. Its basic premise is the existence of an otherworld inhabited by more or less autonomous entities such as spirits, angels, demons, gods etc. The shaman or magician is someone who can enter this otherworld at will, who has travelled widely in it, knows its language and customs and has made friends, smitten enemies and/or acquired allies and servitors there. This is important as all magic is of these entities’ making. The modern German word for witch, “Hexe” (f.) illustrates this rather neatly if we take a closer look at its etymology. It derives from Old High German “hagazussa” which translates as “fence rider”. The hagazussa is riding the “fence between the worlds” i.e. she is at home in the world of everyday life as well as in the magical otherworld of spirits.

In the spirit model magic is seen as being effected by these entities who are usually invisible, at least to the average punter, and it is the shaman’s or magician’s task to make them put his will into effect. This may be done by prayer, by barter, by cajoling or even – vide medieval demon magic – by the application of magical force, threats and pressure.

The otherworld may have its own geography but it is usually considered to coexist with the world of everyday life. The key to entering it is an altered state of consciousness, controlled trance or ecstasy of which the shaman is an expert.

The spirit model has prevailed in traditionalist or Dogmatic magic until today, some of its most noted exponents being Franz Bardon and, at least to a great extent, Aleister Crowley.

The Energy Model

The rise of the energy model in the West is marked primarily by the appearance of Mesmerism towards the end of the 18th century. Anton Mesmer, who was not an occultist but who was on the other hand regarded by his contemporaries to be a “miracle worker” of sorts, rediscovered amongst other things the ancient healing disciplines of hypnosis and magnetism. He popularized his theory of “animal magnetism” which he saw as a subtle force inherent in organisms, but he also made heavy use of metal magnets for healing purposes.

While the French Revolution put a temporary end to Mesmer’s movement, his ideas were not lost. They were taken up by a number of others, primarily occultists, who drew on them while developing their own theories of magic. One of the first to do so was Bulwer Lytton of the Societas Rosicruciana in Anglia (SRIA), who postulated the existence of a subtle energy which he termed Vril, possibly deriving from Latin virilitas or “force, power, strength”. (This was actually the model for the naming of Bovril, from Latin “bovis” or “ox”, and Vril or “life force”.) We can observe interesting parallels to this concept in the vitalist theories of biology which emerged around the same time. Other exponents of the energy model of magic (not then so termed) were Reichenbach with his concept of Od, Eliphas Levi and his Astral Light and Mme. Blavatsky, who adopted the theories of Prana from Yoga physiology. This was also the time when anthropology and ethnology discovered the Polynesian concept of Mana and Asiatic scholars began to concern themselves with the Chinese principle of Ki or Ch’i (Chi). The latter two go to show, of course, that the idea of subtle energies utilized by magic is far older than the 18th century. In fact, we can observe it already in early shamanic cultures. Shamanic magic is very frequently a mixture between spirit and energy model, e.g. the shaman may call upon his spirits or gods to give him “power” or he may, vice versa, use his power to extort favours from them.

In its pure form, however, the shaman or magician is not in need of spirits and other entities. The world is viewed as being “vitalized” by subtle forces or energies and his primary task consists in mastering the art of perceiving and manipulating them. As all phenomena are basically energetic in nature, the existence of an otherworld is not strictly required. Thus, the magician is more of an “energy dancer” than a “fence rider” or go-between. But even here the key to the perception, charging and general utilization of these forces is again the magical trance or, as Chaos Magic terms it, gnosis.

Theories and practices pertaining to the energy model can be found with many magical authors but it has seen its real, large scale popularity only since the seventies of our century when the general influx of Eastern thinking (pace the Hippie movement) made concepts such as chakra and kundalini work a mainstay of most occult disciplines. Strong energy model elements can also be found in Franz Bardon’s system of “electromagnetic fluids”, “condensators” etc.

The Psychological Model

Sigmund Freud’s theory of the subconscious revolutionized Western thinking in general and psychology (which he did not, as some people are wont to believe, invent all by himself) in particular. Suddenly, man was seen as a being which was only partially conscious and in control of itself. While psychology is still fighting for its academical recognition as a science, it has stamped its mark on therapeutic disciplines – and on magic.

The psychological model of magic does not purport to explain how magic works, its only premise is that the subconscious (or, as Carl Jung later retagged it, the unconscious) will do the job if it is properly addressed and/or conditioned. This again is achieved by magical trance, suggestion and the use of symbols (i.e. selective sensory input) as tools of association and as a means of communication between the magician’s conscious will and his subconscious faculty responsible for putting it into effect.

Aleister Crowley dabbled a great deal in the psychological model which comes as no surprise as he not only tried to keep up with all major academic disciplines of his time but thought himself to be the world’s greatest psychologist into the bargain. But all considered he remained a traditionalist exponent of the spirit model: after all Aiwass was, in his belief, a praeternatural entity. Nevertheless he did have a knack of explaining magic in psychological terms to make it sound sensible to the sceptics of his time.

A more radical approach was taken by Austin Osman Spare whose sigil magic rests on the basic tenets of the psychological model. Spare’s brilliant system is in principle an inversion of Freud’s theory of complexes: by actively suppressing his will in the form of a graphical sigil and forgetting it, the magician creates an artificial “complex” which then starts to work on similar lines just as suppressed, subconscious traumas will cause neurotic behaviour etc.

The psychological magician is a programmer of symbols and different states of consciousness. He is not necessarily in need of a transcendent otherworld or even subtle energies, though in practice he will usually work on the assumption that one or the other (or both) do in fact exist and can be utilized by his subconscious.

Authors such as Israel Regardie, Dion Fortune, William Butler, Francis King, William Gray and to some extent Pete Carroll subscribe to the psychological model which seems to be the primary domain of the English speaking world of magic and which has become the prevailing paradigm ever since the seventies of this century.

The Information Model

The information model of magic is being developed since about 1987 and there is still considerable debate about the direction it shall ultimately take. Its basic premises to date are as follows:

  1. Energy as such is “dumb”: it needs information on what to do; this can be so called laws of nature or direct commands.
  2. Information does not have mass or energy. Thus, it is faster than light and not bound by the restrictions of the Einsteinian spacetime continuum. It can therefore be transmitted or tapped at all times and at all places. In analogy (but of course only as such!) it may be likened to quantum phenomena rather than relativistic mass-energy. It can, however, attach itself to a medium e.g. an organism or any other memory storage device.

At the start of the theoretical debate it was still believed that the postulation of morphic (or, more precisely, morphogenetic) fields as hypothesized by Rupert Sheldrake had to be an essential factor by way of explaining the mode of actual information transmittance. This, however, while still being discussed, does not appear to be strictly prerogative though it cannot be not ruled out that an act of information magic may create such fields. It does seem more probable, though, that the concept of information matrices will prove to be the most promising theory in the long run.

The application of the as yet evolving information model has led to the discipline I have termed Cybermagic (from “cybernetics” or the “science of control systems”). Contrary to the other models described above, Cybermagic does not rely on magical trance to achieve its effects. Rather, the Cybermagician activates either his own main memory banks, namely brain and spine (the Golf-club chakra, so-called because of its shape reminiscent of a golf-club) or those of the target person. The desired information is then called up and transmitted quite similarly to a copy command on an MS-DOS computer. The copy command analogy holds good insofar as the information (not having mass) is not actually “lost” in the process (as energy would be) but rather is duplicated. This is an important point as it allows for the magician to perform his magic even in a state of very low physical power, possibly even when almost completely intoxicated, as long as his basic “life support systems” are still functional and the command syntax is employed correctly.

It is, however, obvious that this technique demands a fair control of what used to be termed kundalini effects and practice has shown ever and again that a good amount of Yoga and meditation experience is a great help in achieving to Cybermagic.

Unfortunately, the full theory and practice of Cybermagic cannot be described here due to lack of space and will thus have to be the subject of a separate article to be published later. To date the main experimental research work is being done within the Magical Pact of the Illuminates of Thanateros (IOT) and some quite astounding results have already been achieved, especially in the field of language and knowledge transfer as well as magical healing.

In spite of its very modern, untraditionalist outlook the basic principles of Cybermagic may in truth well be the oldest form of magic extant. For we can, for example, find a number of reports in the East to the effect of a guru transferring all his knowledge to his successor before his death, which is usually achieved by an act of long, mutual meditation.

This goes to show that magic as a whole has always existed in many, coexisting models. What has changed, however, is the stress laid on one model or the other in the course of time.

The Meta-Model

The meta-model of magic is not a model as such but rather an instruction on the use of the others. For its only advice to the magician is: “Always use the model most adequate to your aims.” This may sound a bit trite but we will see that it is not quite as selfevident amongst magicians as one might expect. It is rooted in Chaos magic’s assertion “Nothing is true. Everything is permitted”, which ultimately boils down to pragmatic utilitarianism. Before this aspect is enlarged upon, though, let us look at an example of the models presented here as applied in practice.

We shall take the situation of magical healing to demonstrate how these models differ from each other.

In the spirit model healing is regarded as an exorcism: illness is caused by “evil” or, at least, undesired entities which have to be neutralized and removed by the shaman or magician. In the case of a patient with a heart condition the shaman may, for example, “see” a green lizard in the vicinity of the heart which must be removed. To achieve this the shaman will usually call upon the help of his own spirits who will then handle the matter. Properly exorcised, the patient has been freed from the cause of his ailment and can recuperate.

In the energy model ailments are seen to be caused by energetic imbalance. Thus, our heart patient may have too much (or too little) “fire energy” in his heart chakra, and the magician’s task consists of restoring that balance of energies commonly defined as “health”. This he may do by laying on hands, by using crystals and precious stones, by magnetism or chakra massage etc. The balance having been restored, the patient is regarded as having been healed.

In the psychological model illness is considered to be basically psychosomatic in nature. The magician will, therefore, either do a ritual work with the patient which enhances his stamina and resolves his troubles (e.g. a Saturn ritual to cope with “Saturnian challenges” the patient is seen to have avoided by becoming ill) or he will charge a sigil for the patient’s health. Preferably he will instruct the patient to construct and charge his own sigil.

In the information model the Cybermagician will transmit an informational “healing matrix” into the patient’s system (or somehow create a “morphic field” of health and self-healing) and let the patient’s energies take it from there to do the job of their own accord i.e. automatically. This rests on the assumption that the energies are still powerful enough to get the work done, otherwise he will either jump back into the energy model to provide the patient with the additional energies required or install another information matrix to create an influx of the power desired.

Following the meta-model the magician will decide beforehand in which paradigm he will begin his operation. This must not necessarily exclude the possibility of shifting the paradigms in midwork or of blending them, of course. Usually, the decision is taken on the lines of expediency, efficiency and personal preference. Thus, I personally find healing work with patients easier within the spirit or energy model, while I do seem to get better results with selfhealing employing either the psychological or the information model. Then again, cybermagical work tends to take up to two days to show noticeable effects so that it may be more expedient to go for laying on hands when pain is very acute.

Another important point is the time factor. While traditionalist rituals in the spirit model may take from half a day to weeks and even months, operations in the energy model seldomly take much longer than a few hours at the most. If we take Spare’s sigil magic as an example for a very fast technique within the psychological model, the operation can be over and done with within five to ten minutes. Information magical operations on the other hand only take up about three quarters of a second, a time span which can be cut even shorter by an experienced Cybermagician.

Self evident as the meta-model may seem, in practice many people seem to feel somewhat uncomfortable with its inherent relativism. This is very much the case with beginners in magic. A typical dialogue on the subject might run on the following lines:

“Are there spirits?”
“In the spirit model, yes.”
“And in the energy model?”
“In the energy model there are subtle energy forms.”
“And what about the psychological model?”
“Well, in the psychological model we are dealing with projections of the subconscious.”
“What happens in the information model, then?”
“In the information model there are information clusters.”
“Yes, but are there spirits now or not?”
“In the spirit model, yes.”

This logical loop is, of course, usually experienced as a pretty frustrating exercise; but while the asker claims that the magician is trying to avoid the issue he is at the same time overlooking the fact that he himself is basically only restating the old yen for absolute, “objective” truths – not really a quantum magical approach, to say the least. However, the aspiring cyberpunk magician of today cannot expect to be spared the pains of coming to terms with the notion that freedom and dogma are mutually exclusive.

UBIQUE DAEMON .’. UBIQUE DEUS .’.

(c) copyright 1991 by Frater U.’.D.’. All rights reserved.
==================================================================
Frater U.’.D.’., one of Germany’s leading exponents of contemporary
magic, is the author of “PRACTICAL SIGIL MAGIC” and
“SECRETS OF THE GERMAN SEX MAGICIANS” (forthcoming). The essay
above will be part of his next book, “DANCE OF THE PARADIGMS.
A CHAOS MAGICK PRIMER.”
(All books: LLEWELLYN’s PUBLICATIONS, St. Paul, Minn.)
=================================================================

* Origin: ChaosBox: Nichts ist wahr, Alles ist erlaubt. (2:243/2)


Ice Magic: an initial view

By Frater U.: D.: | November 2, 2002 | Leave a comment

Ice, photo by PhotophildeIn the colder regions of the earth, especially so in the area of the Polar circle around the North Pole, the elementary survival of man and animal alike, in their struggle against the most inhospitable powers of nature conceivable, certainly met with a challenge greater than anywhere else. It is no coincidence that it is amongst the tribes and peoples from the most northern regions of our planet that one finds the cradle of technologies and knowledge, the mechanisms and efficiency of which surpass all others. Their description is but one of many tasks which the book Ice Magic meets in an befitting and serious manner. Continue reading


Egregores: notes on the role of the historical egregore in modern magick

By Frater U.: D.: | October 21, 2001 | Leave a comment

It is quite easy to poke fun at the historical claims of most magical and mystical orders, especially when they purport to have derived from “very ancient”, possible even “Atlantean” or, to top it all, “pre-Atlantean” brotherhoods for whose existence even the most sypathetic historical scholar worth his name would be very hard pressed to find any significant proof. Actually, it is rather a cheap joke to cite, for example, AMORC`s claims that even good old Socrates or Ramses II (of all people!) were “Rosicrucians”. However, the trouble only starts when adepts mistake these contentions for literal truths. “Literal”, of course, derives from literacy and the letters of the alphabet. And, as Marshall MacLuhan has justly in his “Understanding Media” and perhaps even more so in “The Gutenberg Galaxy”, western civilisation has a very strong tendency towards linear thinking, very probably due to – at least in part – the linear or non-pictographic nature of our alphabet. The very structure of this alphabet informs us at quite a tender age to think in terms of linear logics such as cause and effect, or, more intersetingly in our context, PAST-PRESENT-FUTURE. This is not at all a “natural necessity” as most people are wont to think, for the ideographic or pictographic “alphabets” as used for example in ancient Egypt or even modern China and Japan tend to bias the correspondingly acculturalised mind towards what MacLuhan terms “iconic thinking” – a perception of holistic factors rather than the systematisation into seperate (preferably indivisible) single units. Western thought has formulated this problem as the dichtonomy of the analytic and the synthetic approach. But it is perhaps no coincidence that our contemporary culture tends to associate “synthetic” with “artificial” , vide modern chemistry.

Now magical and mystical thinking is quite different; in fact it is not half as interested in causality as is linear thought. Rather, it strives to give us an overalll, holistic view of processes within our perceived space-time continuum; an overall view which includes the psychology of the observer to a far stronger degree than even modern physics seems to have achieved in spite of Heisenberg`s uncertainity principle and Einstein`s earlier theory of relativity. In other words, mythological thinking is not so much about literal (“alphabetic”?) truth but rather about the “feel” of things. For example, a shaman may claim that the current rain is due to the rain goddess weeping because of some sad event. He might predict that her phase of mourning will be over in two days` time and that the deluge will then end. A Western meteorologist might possibly come to similar prognoses, but he will of course indignantly deny using any of “this mystic stuff” in the process. His rain godess takes the form of barometric pressure, wind velocity and direction, air humidity and the like – but who is to say which view is the “truer” one, as long as abstract and mystic predictions prove to be accurate? From an unbiased standpoint, the modern demons “barometric pressure”, “wind velocity” and factors of a similar like are just as abstract and mythic as the shaman`s hypothetical rain goddess – especially so for us laymen who religiously follow the daily indoctrination via the TV weather forecasts and satellite photograph divination: all we can do is believe in what the expert tells us is the truth. The non-shaman in a shamanic society shares a very similar fate when he has to believe simply that the rain goddess wants to be comforted say, by a substantial donation of meat or tobacco in the course of a fully fledged tribal ritual.

There is an important difference however. If we accept the model (strongly propagated by A.O. Spare, who was, of course, in his very special manner, quite an orthodox Freudian) of magic primarily taking place within the subconscious (Freud) or, less ambiguous, the unconscious (Jung); and if we furthermore agree that said unconscious is not only the source of personal magical energy (mana, or, as I prefer to term it, magis) but tends to think and act in symbols and images, we might come to the conclusion that our shaman`s explanation may perhaps not be scientifical more satisfying in Western terms, but it is surely more in accord with the way our unconscious tends to perceive reality. In that sense it is not only more “natural” but, one suspects, even downright healthier for psychic hygiene. It is, so to speak, more “ecological and holistic” in terms of psychic structure.

As an aside I might mention that it is the better explanation for practical magical reasons as well. For at least rain goddesses can be cajoled into happiness by magical technique, ritual trance and the like until they stop weeping, a task a meteorologist will hardly be able to imitate. (Actually I have preferred the magic of rain prevention to the more classical example of rain making because it is far more relevant to our own geography and experience).

In recent years Rupert Sheldrake’s theory of morphogentic fields has raised quite a hue and cry, not only within the confines of the scientific community but strangely enough among occultists too. I find this latter reaction quite astonishing, because a lot of what Mr. Sheldrake basically claims is nothing more than the old, not to say ancient, tenet of philosophical idealism: namely that there is what in both German and English is called “Zeitgeist”, a form of unique time-cum-thought quality, leading to surprisingly similar albeit completely independent models of thought, technical inventions, political truths and so on. One would rather expect the people to be profoundly intrigued to be among materialist/positivist biologists or physicist rather that occultists who have traded in the Zeitgeist principle ever since occult thought proper as we understand it arose in the Renaissance.

From a pragmatic point of view Mr. Sheldrake is behaving very much like our meteorologist, replacing mythic explanations with crypto-mythic “scientific” factors. Unfortunately, most scientific scholars tend to fear a devaluation of scientific termini tecnici; once they are mentioned in the wrong “context” (almost invariably meaning: by “wrong” people) they are readily labelled as “non-” or “pseudo-” scientific – which is, after all, precisely what happened to poor Mr. Sheldrake amongst his peers in spite of all his academic qualifications. This example goes to show how very much estranged occultists can be from their own sources even when working with them daily.

Reality too is always the reality of its description: we are marking our pasts, presents and futures as we go along – and we are doing it all the time, whether we are conscious of the fact or not, whether we like it or not, we are constantly reinventing our personal and collective space-time continuum.

Space seems rather solid and unbudging; even magic can do very little it seems to overcome its buttresses of solidity and apparent inertia, occasional exceptions included. (May it be noted that I include matter in this space paradigm, because solid matter is usually defined by the very same factors as is space – namely width, length and height.) Time, on the other hand, is much more volatile and abstract, so much so in fact that it is widely considered to be basically an illusion, even among non-occultist laymen. And indeed in his famous novel “1984″ George Orwell has beautifully, albeit perhaps unwillingly, illustrated that history is very little more than purely the description of history. (Which is why it has to be rewritten so often. It seems that mankind is not very happy with an “objective past” and prefers to dabble in “correcting” it over and again. This is quite an important point I shall refer to again later on.) History is, after all, the defining of our past own roots and our present position within our linear space-time continuum in relation to past and future. Very often, unfortunately, the description and interpretation of history seem little more pathetic endeavour to obtain at least a minimum of objectivity in a basically chaotic universe. The expression “ordo ab chao” is more or less a summary of Western thought and Weltanschauung, of the issues straining and stressing the Western mind since ancient Greece. Chaos is considered “evil”, order on the other hand is “good” – then the political philosophy, if you care to dignify it by this terms, of “law and order”, appeals to people`s deeply rooted fears of loss of stability and calculability. (“Anarchy” is another widely misunderstood case in point.) The ontological fact that everything is transitory has never been particular well-received in Western philosophy and theology.

Now before you get the impression that I am only trying to impose a typical exercise in heavyhanded Teutonic style philosophical rambling upon your overbusy reading mind, let me hasten to point out that if past, present and future are, at least in principle, totally subjective, we as magicians are locally perfectly free to do what we like with them. For the magician is a) the supreme creator of his own universe and b) the master of Illusion (ref. the Tarot card “The Magician/Juggler”). This freedom of historical choice, however, is seldom realised let alone actively applied by the average magician. Maybe one of the reasons for this has to do with the somewhat pathetic fact that most of us tend to live our lives in a more or less manner, being mild eccentrics at best, distinctly avoiding becoming too much over the top. There are a number of possible explanations for this, ranging from “every magician is just another guy/gal like me” to “prevention of insanity”. As we deal all the time with insanity – i.e. extremely unorthodox states of consciousness by bourgeois standarts, we magicians prefer some stability in our everyday lives and makeups, but this is not really our topic.

Rather than delve into social normality of the average magician I should like to investigate the many bogus claims to antiquity as put forward by a multiple of magical and mystical orders from this point of view. Such orders range from Freemasonry, Rosicrucianism and Theosophy to such venerable institutions as the O.T.O., the Golden Dawn and many others. Their historical claims are usually quite stereotyped: the spectrum covered includes Atlantis, Lemuria, Mu, Solomon, Moses, Dr. Faustus, St. Germain, the Gnostics, the Knight Templar,the Cathars, the Illuminati, the Holy Grail myth, prehistoric witchcraft, matriarchy, shamanism etc.

Now it is quite common for shamans, to cite one example, to claim that in the good old days (usually, of course, dating back to a non-calibrated, non-defined time immemorial) things used to be much, much better. One of the more profane reasons for this contention may be the fact that most of these shamans have already achieved quite a venerable age in their trade; and don`t we all know the typical attitude of old crones towards modernity ? It may not sound particular spiritual or holy but maybe all we are seeing here is the primitive`s parallel to the “Now when I was in Poona with Royal Indian Army, young lad…” reported occasionally to be heard in some of today`s pubs.

But there is more to it, I think. By calling up “bogus” ancestors from Moses via Solomon to Dr. Faustus and St. Germain, the magician not only reinvents his own history, he also is summoning up the egregore of these “entities” (along with all their powers and inhibitions of course) – or, to put into Mr. Sheldrake`s terminology, their morphic fields. By violating all the painstakeing endeavours of the meticulous historian, by simply ignoring a number of tedious and possibly contradictory facts and questions (such as whether Moses and Solomon have ever really been sorcerers of some standing in their own time) the magician becomes God in the fullest sense of the expression: not only does he choose his relatives in spirit quite arbitrarily, he even claims the right to do what not even the judaeo-christian god of the old testament is ever described as doing, namely changing “objective past” at will.

This type of creative historicism appeals, so it seems, very strongly to the unconscious mind, supplying it with a great deal of ideological back-up information, thus reducing its conscious-mind-imposed limits of “objectivity” to at least some modicum of superficial probability. It is only when the occultist mixes up the different planes of reference, when he purports to speak of “objective linear truth”, instead of mythic or symbological, decidedly non-linear truth, that serious problems arise.This should be avoided at all costs in order not to strain our psychic set-up by contradictory evidence, which can easily result in an unwilled-for neutralisation of all magic powers.

But this, of course, is the same problem as with occult scientism. “Rays” are quite a convincing hypothesis to base telepathic experiments on, as long as you don`t try to overdefine said rays by epitheta such as “electromagnetic” or the like. For if you do, you become the victim of scientists’ zealous inquisition boards. Or, as Oscar Wilde might have put it, it is not truth which liberates man`s mind but lying. (Which, again, is one of the reasons why Aleister Crowley entitled his magnum opus “The Book of Lies” in the first place…)

Let us then resort to creative historicism whenever we find it useful. Let us not have “historical objectivity” dictated to us by the powers that be. Let us accept our fuzziness of expression which is, after all, little more than a honest acknowledgement of the fact that symbols and images are always more than just a little ambiguous, as our dreams well prove every night. As in divination, it does not pay to become overprecise in magic: the more you try to define a spell, the higher probability of failure. It is quite easy to charge a working talisman quite generally “for wealth”; it is quite another to charge it to “obtain the sum of $347.67 on March 13th at 4.06 p.m. in 93, Jermyn Street, 3rd floor” and still expect success. While the latter may strangely enough succeed occasionally, this is usually only the freak exception of the rule. However, by systematically rewriting our past in fuzzy terms, possibly eventing past lives and biographies for ourselves consciously or arbitrarily, we are fulfilling the final demand of Granddaddy Lucifer`s “non serviam”. Let nobody impose his or her time and history parameters on you!

And for practical exercise, allow your clock occasionally to be well in advance of your contemporaries`; let it sometimes lay behind for a few hours and minutes (do not just change the hour hand as this would make it easy to recalculate into demiurge’s “real” space-time continuum, making you yet again its slave!) Do this to learn about your former ill-advised humility towards the current time paradigm – and about the illusory character of time and its measurement in general. Rewrite your personal and family history daily, invent your own kin and ancestors. “Problems with Mom and Dad? Pick a new couple!” Experiment with retroactive spells, try to heal your friend`s flu before he even contracted it. But do this in a playful spirit lest your censor should whack you for your constant violations of the rules of this game by again confusing the frames of reference. Jump from one parallel universe to the next one, never permit yourself to stand still and become enmeshed by Maya`s veil (you are supposed to be the Master of illusion, remember?). And don`t panic: for nothing is true, everything is permitted.

* Origin: ChaosBox: Nothing is true -> all is allowed… (2:243/2)