Tag: sigils

Creating a Shoggoth

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Re: Net Shoggoths?
PARKER RYAN (parker[at]mhd1[dot]moorhead[dot]msus[dot]edu)
Tue, 11 Oct 1994 10:03:48 -0500 (CDT)

This is a short essay on a rite I developed. It seems quite effective. Indeed it was MUCH more effective than I anticipated. It rapidly showed itself to be a powerful but potentially dangerous magickal working. Unfortunately it is written entirely in a male context. I did not wish to speculate on how to adapt this rite for use by female mages. I’m sure that they are very capable of doing this themselves and would almost certainly do a better job.

According to HPL Shoggoths were (originally) mindless creatures created as servants/slaves by the Great Old Ones. They could assume whatever form their master wished in order to perform their task. Shoggoths are unruly servants becoming more intelligent and rebellious the longer the are employed. Eventually they may attempt to destroy their masters. HPL also wrote that Shoggoths are sometimes seen in visions from hallucinogenic plants.

Magickal traditions from around the world contain formula for creating magickal creatures as slaves/servants. These creatures can be created in what ever shape is needed or desired by the magician. These magickal creatures are called “Tulpas” or “thought-forms” by the Tibetans. In “Mystery and Magic in Tibet” Alexandra David-Neal tells how she created such a Tupla as an experiment. The Tupla became more and more independent and troublesome as time went on. Eventually Ms. David-Neal had to discontinue the experiment because of the Tulpa’s growing power. Mr. G.H. Estabrooks in his book “Hypnotism” writes of his attempts to create a self-hypnotic pet polar bear. “The technique of autosuggestion is difficult, but it can be mastered. Once the subject has obtained this mastery he will find that not only can he produce, say, hallucinations in the trance itself but can actually suggest posthypnotic hallucinations to himself. It does sound weird but it can be done. . . . Auto suggestion gives us an excellent device with which to study many strange things. The writer had a ‘pet’ polar bear which he was able to call up merely be counting to five. This animal would parade around the hospital ward in most convincing fashion, over and under the beds, kiss the nurses and bit the doctors. It was very curious to note how obedient he was to ‘mental’ commands, even jumping off a three story window on demand.

But auto suggestion has a certain menace which this phantom bear illustrated. He became so familiar that he refused to go away. He would turn up in the most unexpected places and without being sent for. The writer was playing bridge one evening and almost through his hosts into hysterics by suddenly remarking, ‘There’s that damn bear again. I wish someone would shoot the beast.’ He also had a nasty habit of turning up in dark corners at night, all very well when one realized he was just made of ghoststuff but rather hard on ones’ nerves for all that. So he was banished and told never to return. It was fully a month before the writer felt quit sure that his ghostly form would not be grinning at him over the foot of his bed during a thunderstorm.”

The magickal and shamanic writings of the world also record the way in which magickally created entities can become independent and troublesome. Sometimes even dangerously rebellious. Tibetan Buddhists and shamans from around the globe say that these “thought forms” or magickal creatures can be seen when in the gnostic state caused by entheogenic plants. Thus we can see that these Tulpas (sometimes called egregors in western traditions) are closely related to HPL’s Shoggoths. Both Shoggoths and Tulpas are created entities. Both are servants or slaves and can assume any form needed by their masters. They both can become rebellious. Shoggoths as well as Tulpas are sometimes seen after ingesting entheogenic plants. Thus I think that there is a fairly firm link between HPL’s Shoggoths and the thought-form entities of Magick and Shamanism.

Creating a Shoggoth

In this section we’ll look at some practical considerations related to creating a Shoggoth (thought-form entity). There were many techniques for creating thought-forms throughout the history of magick and shamanism. We must consider which of this multitude of techniques is most appropriate for magickally creating a Lovecraftian Shoggoth.

The word Shoggoth is, according to Kenneth Grant, related to the Chaldean word “shaggathai”. Shaggathai translates as “fornication” and provides a significant clue as to what methodology should be employed. “Beth Shaggathai” which means “House of Fornication” may be related to or even a progenitor of HPL’s “Pit of Shoggoths”. The idea of a link between “Shaggathai” (fornication) and Shoggoth is not as strange as it might first seem. The use of sexual energy in creating thought-form entities is a particularly old and powerful technique.

This technique is particularly suited for creating violently powerful and unpredictable entities such a Shoggoths. Indeed poltergeist phenomena are almost without fail associated with to pubescent children. The upheaval and dynamic release of sexual energy at puberty can, especially in the emotionally disturbed or repressed, result in a “poltergeist”. Thus it might seem that techniques using sexual energy are, perhaps, the most suited for creating a Shoggoth. The classical technique involves direct manipulation the sexual fluids to create the thought-form entity. HPL’s description of a formless Shoggoth as a viscous mass of protoplasm seems reminiscent of this technique. Some of the formula for creating a Homunculus are particularly potent forms of this methodology. A medieval prescription for making a homunculus was to place manure in a vessel to which the magician would add his sperm three times accompanied with the appropriate word formula and visualizations. This process would begin the entity’s existence. Next the magician would place drops of his own blood in the vessel each day for forty days. At the end of these forty days the Homunculus would be mature and allowed to exit the vessel. This technique is particularly powerful and dangerous because of the use of blood. The magician must always use only his own blood. This is because the blood of others can be very difficult to control. However, this technique is still dangerous and difficult to control even when using one’s own blood. The escaping energy from the blood can be directly manipulated to incarnate the entity. Indeed HPL in “The Dunwich Horror” says that certain entities “can not take body without human blood.” The use of ones own blood is a dangerous technique that should not be attempted by novices. The above formula for creating a Homunculus will be adapted below as a method for generating a Shoggoth.

The Rite

You must first decide the function that the Shoggoth will serve. Once you have determined what the task of the Shoggoth will be you must create a sigil that represents this purpose.

Prepare a container with the Sign of the Elders on the outside of the lid and the talisman of Yhe on the inside surface of the lid. Place the sigil on the bottom surface of the container.

You must choose a form for the Shoggoth to assume that is both consistent with its task and with the nature of Shoggoths in general. (H. R. Giger’s works are a good source for Shoggothic images.)

Place the container on an altar dedicated to Shub-Niggurath. (Shub-Niggurath is chosen because of the Black Goat’s association with fertility and thus creating new life.) The working space should also be set up with the colors (black and brown), symbols (goat, tree, inverse pentagram, etc.), and sounds (a recording of a goat baying and drumming work very well), etc., associated with Shub-Niggurath.

The magician begins the Rite thus:

Facing the altar he takes up his dagger and inscribes his circle (normally a magick circle is not used in Cthulhu oriented magick. However, in rite we must endeavor to keep any unwanted influences from removing energy from the Shoggoth or swaying the direction of the rite) He then returns the dagger to its place on the altar. He faces the physical representation of Shub-Niggurath and declares:

“Shub-Niggurath is the Lord of the Woods. From the Wells of Night to the Gulfs of Space, and from the Gulfs of Space to the Wells of Night, ever the praises of Great Cthulhu, of Tsathogguau, and of Him Who is not to be Named. Ever their praises and abundance to the Black Goat of the Woods. Ia! Shub-Niggurath! The Black Goat with a Thousand Young!”

“Shub-Niggurath, Great Lord of the Woods, giver of Life, bestow your productivity to this rite. Confer your fertility. The portents of your fecundity are rejoiced. Ever praises to Shub-Niggurath the Black Goat of the Woods. Ia! Shub-Niggurath.”

The Magician now removes his (black) robes and opens the container and begins to stimulate himself as he faces the sigil of the Shoggoth. He should carefully visualize the form chosen for the Shoggoth in the container. As the energy builds he should envision the energy going into the Shoggoth vivifying it. Deliberate over-breathing can be used to strengthen the ASC and energy of the rite. As the point of orgasm approaches the magician calls forth:

“(Name chosen for the Shoggoth)! Come forth!”

As he climaxes he should allow his mind to be overwhelmed by the sensations, eliminating completely (as possible) conscious thought. In this blank state of mind the Sigil (which the magician should be looking at) is the UNconscious focus and directs the energy. The magician allows his sexual fluids to land on the Sigil energizing it and incarnating the Shoggoth.

After this the container is shut and the magician says:

“Thanks and praises to Shub-Niggurath The Black Goat.”

“Ia! Shub-Niggurath”

He then makes the Sign of Koth followed by the Elder Sign. He then closes this portion of the rite in his customary fashion.

The above process should be repeated three times on three days (the may or may not be consecutive). The next stage of the rite is “feeding” the Shoggoth. Again, a magick-circle is advisable. The magician should enter whatever form of excitatory gnosis he feels suitable. Next, the magician opens the container with his left hand and makes the Elder Sign with his right hand. He then takes up his dagger and draws a small amount of blood. As the blood drops on the Sigil he calls forth:

“(Shoggoth’s name)!, I command you to feed and grow powerful so that you may serve my will!”

“I command you to feed and grow powerful so that you may serve my will!”

“I command you to feed and grow powerful so that you may serve my will!”

“(Name)! Drink my blood and take body!”

As he does this he VERY INTENSELY visualizes the form of the Shoggoth. If he wishes he can envision the Shoggoth growing slightly. “Imagining” the Shoggoths form clearly is VERY important to the success of this rite.

Each time this is repeated the image of the Shoggoth should become more and more clear and independent. As the days pass the Shoggoth should seem to appear as soon as the container is opened before the magician even tries to visualize it. This process is repeated every day for 37 more days. The entire rite takes forty days to complete. On the last day, after “feeding” it, the magician commands the Shoggoth thus:

“(Name)!, I command you to leave your receptacle. Enter the world and perform your task as I will. Go forth and (state the task assigned to the Shoggoth). SO I COMMAND!”

He then makes the Voorish Sign and destroys the talisman of Yhe and the Sign of the Elders on the lid of the container. If the function of the Shoggoth is fairly permanent (i.e., a Guardian of a location or object) the Shoggoth may need periodic “recharging” This can be done with either sexual energy or any other method of imparting magickal energy the mage deems fit.

The Shoggoth should be VERY powerful as thought-form entities go. It should also be (or rapidly become) fairly independent and capable of autonomous action. With continued existence and use the Shoggoth will seem to develop its own “personality” and can become troublesome. If the Shoggoth becomes rebellious it may be necessary for the magician to destroy the Shoggoth. A standard but thorough banishing and the destruction of the Sigil should suffice.

Any comments or suggestions welcomed.

This rite should not be attempted by novices!

Please post or e-mail me with any results if you attempt this rite.

Best Regards


parker@mhd1.moorhead.msus.edu | Multa renascentur quae iam cecidere...

Ryan Parker | Ia! Yak-SetThoth

2411 Brookdale Rd #3 | Ia! Asa-Thoth

Moorhead MN 56560 | Ia! Nyharluthotep

(218) 236-8370 | The Ancient Gods Awake!


Chaos Graffiti

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Two of my main interests in life are graffiti, and the practice of ceremonial magick. It wasn’t long after I started stumbling my way into magick, that I started to notice similarities, and parallels between the acts of caring out ceremonial magick, and going out and doing graffiti.

Both are self-intitiatory processes that transmute how we consciously interact with the world around us. When one picks up the bulky marker, or can of paint , and sets it against the drollness of modern homogenized landscapes, some thing changes in the mind of the implementor. Suddenly the world becomes a much more fantastic place. Seemingly bland urban landscapes become the playground of a hidden illicit art world. Everything becomes vast, and inspiring, while at the same time personalized. Blurred lines scrawled clandestinely all over the place become sigil gateways into a hidden, yet omnipresent world. Yet its experience shows us that the drive towards the rapture of the fantastic belongs at our disposal, and in our individual control. Like magick, graffiti is all around us, yet hardly noticed by those not involved it. It already is a form of the occult in the literal sense,-hidden knowledge-, and like all hidden knowledge its experience and understanding is only available to the initiated.

Graffiti is a hidden art, done clandestinely by individuals or groups, who in part more or less form a secret society. How many graffiti crew names are three letter acronyms akin to various occult groups- the OT.O., the I.O.T., the E.O.D., ,etc.

The implementing of graffiti involves a process of making our surroundings conform in coordinance to will. It involves an evocation of dynamic, creative praxis upon various spaces/surfaces that in turn blurs the boundaries between the mundane and the fantastic imposed by western consumer anti-culture. “EVERY NUMBER IS INFINITE; THERE IS NO DIFFERENCE!”. Very well indeed, and graffiti brings this realization into further precedence. Graf/magick seeks to bring this to the forefront of our local. Its not magick done in the ambiguous space of some wholly mental ”astral plane”, but in our immediate environment.

Graffiti is a localized network of information exchange. Its information is itself, and its intent is so simple as to astound. It shows us that we only choose to be alienated from our surroundings and modern landscapes. It shows us that we still have the capacity for intimate, personal interaction with our surroundings, even if they are “unnatural”. Everything that exists, exists in nature-there is no being outside of it. There is no getting back to nature, you never left, nor could you. Our environment still shows us a great dynamic of experience, and process regardless of how many Mcdonalds tm we build to distract ourselves from the magnitude of what we are capable of experiencing.

The outcome of caring out graffiti changes how one consciously conceives notions of space, property, and environment. These changes allow for a vantage point of interactive personalization of typically bleak , dehumanized, alienating modern landscapes. For the magickian this opens up a whole new realm to exploit and work with. Modern landscapes are only depersonalized if you choose not to interact with them. “The flow of things” so to speak, is still present in man made environments , and is still exploitable. Perhaps even more so do to the close proximity of people and their routines when in an urban environment.

If you live in a city you develop a routine which causes you to come across the same people, and go by the same places. Change your schedule, and pasterns will still emerge. Synchroncities abound to a bewildering extent in an urban environment. Constantly omnipresent amongst all this continual convergence of circumstance is graffiti. People often mix their magickal practices with their art. For more horizontal, “results” magick, graffiti seems like the most logical art form to implement will through, as its already an art form that causes our environments to conform to will, and is so firmly entrenched in our surroundings. In a city graffiti comes, and goes. Its constantly shifting,and changing. Some fades away, wheat pasted flyers get ripped down, walls get buffed, but more pops back up. Its very existence is fractal, its the stuff of chaos.

Hijacking graffiti for magickal results further mutates how the mind interacts and preserves modern landscapes. Alleyways as temples; dumpsters as alters;mercury racing his message along graff-sigil encrusted telephone poles; buses become the chariots of the gods; subway tunnels and the undersides of bridges become the subbteranian depths of cthonic realms.

There are places in our time that “decent folk” avoid , or are oblivious to. Ghettos, undersides of bridges, (post) industrial wastelands, alleys, vacant lots, abandoned buildings, train tracks, train bridges, aqua ducts, steam tunnels, sewage drains, etc. These cracks in Babylon unfit for, and forgotten by the consumer god are shrines of its inversion, the new antinomianism. This places are epicenters of “illicit”, unsupervised freedom- getting wasted, clandestine events, fucking, sleeping, squatting, graffiti and merely hanging out in a place unrelated to commerce (a “sin” in itself) that isn’t some trite regulated, allotted park. In our era without _TERRA INGOGNITA_ (land unknown), these places become our secret valleys, our new Atlantis, our new Alamuts.

Sigils and servitors seem to be the two key magickal techniques that lend themselves well to graff/magick. Tag sigils around places prior to charging them. Go to your local printer and make a stack of sigil stickers. Try making a tag at of rearranging the letters in a statement of intent, then put it up every where prior to charging it. Paint the word into a huge elaborate graffiti style painting to disassociate yourself from its original intent. Now your will will manifest from multiple points of probability.

Take location of works of graf/magick into account with the probability of your ritual work. Play the law of averages and fields of probability into your favor as much as possible. Always decrease the room of chance working against you.

Use graffiti paintings as the material basis of servitors. Try programming into the servitor that its to live as long as the painting is up, then paint in a spot that you know will get buffed in a few weeks if you are concerned about its disposal. Draw a picture of a servitor as its material basis, then make a stack of photocopies to wheat paste everywhere. Create servitors in these methods who are intended to function virally or vampiricly. Create tags to exist as viral mimetic servitors to in act your intent through those they come across and infect. Create an art campaign of terror against your enemies in the form of a vampiric servitor that is to feed off of their fear and panic.

There’s a great deal of room for exploration in these ideas, and the few presented here are only the tip of the ice berg of what could be done.

It has been my personal practice to put stuff up first, and then go do the workings, but this has been a matter of personal prefrence. I also attempt to avoid those areas for a bit when at all possible. Try video taping your graff/magick art work, then performing the rituals necessary from the view of a TV screen as to disassociate oneself from lust for results. This technique as devised by T.O.P.Y. lends itself well to graf/magick.


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An essay on the diverse practices of
from the
Lincoln Order Of Neuromancers

compiled by SKaRaB, SNaKe, Sister Apple & Bro. Moebius B

This is a chain book. On receipt, please copy and pass on to anyone.
No curse is invoked if you do not choose to. Either way we win

All rites reversed – 1986

Version 2.11 distribute/add freely.


  • Intro
  • Gnosis
  • Invoking Weirdness
  • Titan-Gnosis
  • Ego & Will
  • Sigils
  • Dancing on a Knife Edge
  • Ritual
  • Magical Weapons
  • Neuromantics
  • Tencho-shamanism
  • Dance and Be Damned!
  • Entropolitiks
  • Outro
  • The Black Djinn Curse


Common to the various systems/traditions/paradigms of Magick are certain key concepts. We urge the reader not to accept/reject these as theoretical constructs, but to try and verify them by personal experience.

  1. The Whole is encoded within each of its constituents – “As above, so below.”
  2. The Whole is interconnected, and all relative wholes partake in consciousness to varying degrees.
  3. The Whole is self-organizing, and the evolution of all forms is governed by similar principles.
  4. By means of a trained and directed will, we can effect change (probability > possibility) at various levels of organization.
  5. Change is the only constant!
  6. The Whole is more than the sum of its parts
  7. Our beliefs define the limits of our allowed experience
  8. “Everyday Reality” is not the limit of our experience – by entering Altered States of Consciousness we can experience other realities.
  9. The entities which may be encountered during our experience of those other realities are real within their own world. To question their relative existence is unimportant, since the universe behaves as if they do exist.
  10. Magical ability is engendered through an inward, transformative journey.


Gnosis is the key to magical abilities – the achievement of an intense state of consciousness known in various traditions as

No-Mind, One-Pointedness, or Sartori. Awareness is emptied of all information except the object/subject of concentration. Various methods of achieving gnosis can be resorted to, from frenzied dancing to the rapt contemplation of an idea. Whatever method is chosen, the practitioner continues it until s/he is taken into Ecstasy.

Reaching gnosis can result, for the religiously-oriented, in ‘mystical experiences’ – visitations by Gods, Demons, or the revealing of

Divine Truths. For the magician however, the contents of such an experience are less interesting than what can be done with it – it is during moments of gnosis that sigils may be hurled; that the magician can reach through layers of space-time to manifest her will, and Gods can possess their devotees. Historically, many of the techniques of gnosis have been augmented by the use of drugs – from witches’ flying ointments to the LSD & sensory deprivation experiments of John Lilly.

Any system or tradition is incomplete whilst it remains a theoretical curiosity. Study alone is of little value, unless it is complemented by practical messing about. Whole volumes might be written ‘explaining’ the magical natures of the various entities such as Goddesses, Demons, or Spirits, but these are no substitute for the experienced ‘reality’ of a deity during the course of a ritual. Although there is much talk of ‘magical secrets’, the only ‘true’ secrets are those which can be personally discovered through the light of direct magical experience.

Altered states of Consciousness may be achieved using a combination of internal changes (the use of the methods of gnosis), and interactions with others, as in hypnosis, group ritual, or orgia.

Invoking Weirdness

My old Adept used to say to me “Laddie, there ain’t nothing you can’t do if you put your mind to it.” So off we went in full Golden Dawn regalia to hold back the tide at Bournemouth seafront. After that he had me doing sigils to make Harold Macmillan’s hair stand on end. He gave his life to magick, he said, after meeting Crowley in a Turkish Bath, but he had boundless enthusiasm which was infective. You felt you could do it, no matter how silly or nonsensical it was. He was fond of saying “if the kingdom of heaven is within you, why spend more than £10 on occult books?” Here are some of the things he had me doing:

Everything we know boils down to supposition in the end, so reverse all statements, or put “nots” into assertions, and leap before you look. Wake up one day and attempt to banish your everyday reality – everything becomes new, unfamiliar and totally baffling. Objects become intense and frightening.

Be Wrong. We spend a lot of time striving for ‘Right’ answers, right beliefs, doing it right. Doing it right = confidence = success. Bo-ring! Be Wrong!

Gods and Gurus. Possession by a God or Spirit allows you to do things you would not ordinarily do. A guru gives proof that you can walk a tightrope without falling off, that you can play in the deep end of the swimming pool without drowning. Insanity seems to be an occupational hazard of magicians. Better be mad now and save time later. Harpo Marx was the greatest Hollywood shaman. Could you blow up a rubber glove and then milk it?

Sanity is ‘out there’ rather than in your head, since most people seem to see themselves as crazier than everyone else. If we voice too many mad thoughts, we get locked up. I recall a woman in the local asylum who thought she was a bird in a cage – she’d learnt to keep quiet about this as telling people only got her extra medication and ECT. Being safe is being sane – not expressing your mad thoughts. Magick can be about letting your mad thoughts out to stalk the streets in gangs.

Magick is a street thing. Magicians must be seen and heard. Crowley’s trickster persona exemplified this, following in the zig-zag path of Cagliostro, Simon Magus and innumerable Shamans and Witches world-wide. A good magician plays to his audience, be it a tribal shaman doing Ifa or a street-corner sorceror making anti-cop talismans out of tin can lids. Learn to juggle, dance, play Irish Stand-down; these are the true siddhis. If you’re really going to become a jumped-up little megalomaniac you might as well get a few laughs while you’re about it. Pass the Top Hat.


There is a great deal of discussion at the moment on the subject of the change in Aeon, and of the influence of various “Currents”. Apparently some people feel that an age of Aquarius – truth, justice, wholefood, no-nukes and peaceful pagan frolicking is just, like around the corner…maan. On the other hand. the possibility of the New Aeon being ruled by cannibal radioactive zombies cannot be entirely ruled out either.

The twentieth-century is busy resurrecting the titans – the primal “builders” of the cosmos who appear in creation myths under various guises – the Giants of Norse mythology or the Greek titans for instance. Once these titanic forces have completed their work, they are cast out or banished from the ordered cosmos, which is then populated with all manner of entities. The titans are ever-present, lurking at the borders of “reality”. These forces, both destructive and creative, continually appear in literature as the theme of conflict between reason and raw, primal nature. The “High Priest” of such mysteries is the author H.P. Lovecraft, whose “Great Old Ones” seem to hold a continuing fascination for occultists, along with various other pantheons of Dark Gods, Dead Gods, Deep-fried Gods…

The myth-cycle of the titans represents the catabolic forces which propagate change in any system – whether the scale be universal or subatomic. They are held to be dormant or asleep in that they are in equilibrium. However, when a system evolves to a certain degree of complexity it becomes increasingly unstable, which can eventually lead to either evolution – the system “evolves” to a higher-order of complexity, or collapse – systems crash. It is at such crisis-points that the titans once more become active – when a great deal of instability needs to be built up, so that the evolutionary “leap” may be made.

The development of nuclear technology has led to a sudden increase of access points where the spheres meet between our ordered reality and the primal chaos of the titans. The gateways have been opened, and the evolution of all entities within the biosphere (both organic and elemental) is being affected.

As the power of the titans returns, a new priesthood has arisen to worship them – the power obsessed politicos and their numerous satraps. Like the inbred wizards of the Cthulhu Mythos, they believe that the titans can be controlled, and that they possess the spells to bind and chain the nuclear forces without danger. Unfortunately for them (and us), the titans are utterly amoral, not being sentient as we know it. Our only point of interface with them is through the so-called Dragon Brain, with its pre-verbal atavisms and instinctual drives.

Titan-Gnosis is the name we have given to the evolution in consciousness that the titans are generating in Human beings as their stirrings ripple through our mind. The awareness grows that Human survival surpasses all boundaries – both ideological and cultural; that it is necessary to live within nature rather than laying waste to the environment. It seems that as the titans stir in death’s dream, the closer we are to “awakening” in larger and larger numbers.

The tricky point about the titans is that for the moment, we need them if the evolutionary leap is to be made successfully. Their return is generated the incoming current which has been variously conceptualised as the 93, Ma’at, or KAOS current. In the final analysis, the names and attendant symbolism are not that important – they are but facets of the same process.

Magicians and other visionaries who are aware of Titan-Gnosis and its effects are now actively working as transducers for these energies. Evocation of titanic energies into one’s own space-time lattice is a dangerous enterprise, yet there are those who may seemingly do this with impunity. The use of names, sigils, and chants are only partially helpful, since the ‘names’ of the titans form the fabric of our reality itself.

NB: This essay was writ following a series of workings coincident to events preceding and following the Chernyobl disaster.

Ego & Will

The concept of the Ego – the psychic structure of self-identifications, beliefs, desires and personifications is recognised as the basis of our psychocosm. A curious misconception has arisen that the Ego is a barrier to magical development – that it is somehow to be taken down or destroyed before one can advance ‘spiritually’. To some, it seems that while ‘Western development’ builds up the ego, ‘Eastern approaches’ aim at ego-transcendence. There is much discussion of the ‘higher self’ which appears after the ego has been transcended – this is a common theme in so-called ‘New Age’ thought. The psyche however, is not a static entity, and this kind of ‘ego vs higher self’ thinking is a carry-over of the rationalistic mind-body division. Attempts to get rid of the ego can easily result in one-sided development, fostering both self-importance and a ‘holier-than-thou’ attitude. Avoiding the so-called ‘dark’ aspect of human desire results in a shallow caricature of human potentiality, a blandness which avoids plumbing the depths of the psyche. Clarity of thought, insight, and struggle are glossed over with a sugar-coating of bliss.

To work with one’s ego is to begin an inner alchemy, the aim of which is not to ‘destroy’ or ‘transcend’ it, but to move from a state of fixation (ego-centric) to a condition of mutability (Exo-centric), which is capable of constant revision and change. This is what is meant by the phrase ‘letting go’, and of dissolving the idea of mind as separate to the world. The Ego remains as a point of ‘I-ness’ which gives meaning to experience, yet the contents of the psyche become much more fluid.

In one sense, it is the ego which roots us in space-time – the psychic equivalent of having a sense of place, of occupying a particular set of co-ordinates. The majority of our experience of reality is at the level of objects, bodies and events that appear to be temporally separate. We experience ourselves as centres of will, perception, and ego.

In contrast to the ego, the will displays a vector quality, in that it has both direction and magnitude. The will is the wave to the ego’s particle. Although we like to think of ourselves as centres of intentionality, much of our behaviour is a result of vector resonance – waves rippling through, appearing in our space-time universe as separate events and synchronous experiences. A key to the appropriate magical stance is given by Crowley in his novel, Moonchild:

“…the clever man, so-called, the man of talent, shuts out his genius by setting up his conscious will as a positive entity. The true man of genius deliberately subordinates himself, reduces himself to a negative and allows his genius to play through him as it will…”

The Thelemic concept of the realisation of the True Will necessitates an unfolding of awareness of the will as a vector quality. Will imposes organisation – order out of “the chaos of the normal” (Austin Osman Spare), and the realisation of True Will involves an ‘obedience to awareness’ of the evolutionary patterns which govern human development. Will is an emergent property of our interaction with the total environment – it cannot be isolated to any one element. Will, perception and consciousness – we are immersed in them the way a fish is immersed in water. They are emergent properties of the total biosphere of Gaia.

So much for theory. How is this alchemy accomplished? The key word is integration – dissolving the mind-body, spirit-matter fragmentation. Enter into a ‘being-in-the-now’ dance, immersed in the body of Gaia, within the universe. Will on any level is the organising principle – kundalini-shakti coiled creates all forms. Therefore:

  1. Invoke Often, feeling all magical acts as a passage of Will through you.
  2. Attend to the continual reconstruction of your psychocosm through the examination of beliefs, desires and attitudes.
  3. Seek union with all that you have rejected.
  4. Practice magick as though your very survival depended on it!
  5. Forget everything you have been told about the world, assume nothing and develop your own path.
  6. Eat more donuts!


Sigilisation is a method by which a desire/intent is encoded into a non-obvious form, i.e. a glyph or picture which does not immediately call to mind the original intent. Any magical intent can be written out, and the letters scrambled to form a picture, mantra or neologism, which can be repeated or concentrated upon until gnosis ensues. Alternatively, the sigil may be set aside until its original purpose is forgotten, and then hurled.

During gnosis or times of great emotional feeling, the sigil may be drawn, visualised or fiercely concentrated upon, to the exclusion of all else. This enables the so-called subconscious mind to ‘reprogram’ reality in accordance with will. Once the sigil is cast, it is forgotten, so that the desire’s realization is not hindered by ‘lust of result.’

The word, spoken or written, forms the majority of sigils. It is also worth experimenting with the keying of desires to specific smells, tastes or sounds. Sigils can bring about a wide range of results, from the most abstract to the ‘mundane’. From altering dream-content, to habit and behaviour reformation, and arranging fortuitous co-incidences.

Sigils may be formed in this manner independently of any system of planetary or other symbols, and can be hurled forth without elaborate ritual. As a method of practical magick, it is simple and elegant; its effectiveness can be discovered through personal experiment.


  • The Book Of Results – Ray Sherwin (The Morton Press)
  • Liber Null – Pete Carroll (S.A. Press)

Dancing on a Knife’s Edge

Deliberate magical duels between sorcerors are generally regarded as ‘black magick’ by westerners, yet magical combat can be an extremely powerful way of bringing a trainee magician to full operancy. Such ‘tests of fitness’ can be found in the trials of Zen pupils under various masters, the shamanistic explorations of Carlos Casteneda or Lynn Andrews, and the legend of Nimue and Merlin.

As part of an initiation, a candidate may be expected to defend a spot or object, despite all the combined efforts of the group to flaunt her. Long-range magical attack may employ telepathic destructive impulses, projection of thought-forms or sympathetic (unsympathetic?) magick.

Magical Combat should be differentiated from psychic attack, with which a large proportion of ‘fringe’ occultists concern themselves with, and is largely a product of self-delusion and varying degrees of megalomania. True magical combat has its own rules and boundaries, which are known to the skilled, while the trainee must quickly learn them if trauma is to be avoided. Caught up in a situation which s/he finds incomprehensible and alien, the trainee only knows confusion and terror. Stripped of the smug self-assurance of “it can’t happen to me” s/he learns to perceive the environment with clarity, to give attention to the rhythms and pulses of the world. Truly, Death is a great teacher. If you can reach forwards and see the moment of your ‘death’, then that moment will give you a glimpse of your potential.

In this, the magician is less of a warrior and more of a thief (granted, ‘Chaos Thief’ isn’t as attractive a label as ‘Chaos Warrior’). Prometheus is the appropriate mythic image – the stealer of fire. No-one can fight Death and win, but s/he can be outwitted. The magician is one who capers and antics, the wise fool. No-one takes a fool seriously. Become a fool and lay a false trail. Drop the po-faced mask of ‘initiate’ and take your partners for the masque!

The progress of western magicians does not seem as terrible as the travails of magicians in other cultures. Since so much ‘knowledge’ can be bought, the idea of striving against trials for power seems foreign. This is not just a glamour; life-threatening or mentally-traumatic situations can open the floodgates of magical ability in a way that no weekend workshop or correspondence course ever can. Living on the Edge is an appropriate phrase, as there is no room for half-measures. A magical combat, if properly arranged, will force you to relearn what you need to be able to do in order to survive. If a Magus is going to pass her power to another, she must be sure that the candidate has the qualities (i.e. a survival instinct and staying power) necessary to accept the responsibility (karma?) that attends the position. The aim of such combat is constructive, but if the candidate fails – so must it be.


During ritual, the network of concepts, symbols and mental maps ‘come alive’ and the direct experience produces a change in consciousness. Ritual involves sidestepping the everyday world and creating a bubble where all limitations are suspended, and the power of magick flows unhindered. A well-tuned group can act as a silicon chip within the biosphere (we like to think of Gaia sometimes as ‘the motherboard’), accessing and interfacing with other subsystems via the code of symbols gnoses and imagination, allowing change to manifest at all levels possible in the system – Aeonic developments, seasonal rhythms, psychic development – As here, so everywhere.

The increasing use of computer metaphors within L.O.O.N. cells has influenced our style of ritual. We have abandoned the traditional form, with its quasi-religious format and monkish robes. The current trend is white boiler suits, black pumps and gloves, and wraparound shades. This, together with robot-bopping and electronic shriekback gives us a distinctive style. Granted, it does look a little out of place at Glastonbury. Dances can reflect the spiral energies of the universe, manifesting in the DNA and other forms. The formation of a Gestalt group mind allows a group to work ritual whilst temporally or spatially separated, if need be.

Ritual creates Order out of Chaos, a sphere wherein everything (even our mistakes) is an expression of will. When invoking the Chaos Current one is identifying with the unfolding aeonic shift, so that one literally becomes the current, as a physical locus.

Armed with this awareness, a seasonal rite can become a powerful focus of change, as the seasonal pulses are directed both inwardly (personal change) and outwardly (environmental change). Traditionally, these festivals are cross-over points between the worlds – and awareness of the internal/external dimensions seems to have been largely forgotten by westerners, shielded as we are from the elements by our centrally-heated boxes.

The scale at which a ritual act manifests is dependent on the will of its participants – anything from scrying the ripples and eddies of Chaos to warping the very fabric of space-time. The format of the working is that which the participants perceive to be appropriate to the intent – invokation may be verbal or structured from an arrangement of bells and gongs of different tone. A sequence of dances may be arranged to reflect the transformation of force into form, or the energisation of astral machines or circuits. A ritual, begun physically, may be re-enacted or continued in dream.

We have found that generally, it is simply structured rituals which have the most effective result. Will is the feather-touch which can move mountains.

As with anything else, someone else’s ritual will only be effective for you up to a point – look at other peoples’ rites as learning devices. Ritual for its own sake is rarely effective, but when powered by will/intent, is highly so. However the condition of mind that must be mastered is to stop thinking about whether or not the rite will be effective. Lust of result must be replaced by a cellular certainty that once the arrow of desire has been loosed, it will strike its target. By all means discuss experiences, technique, and how it can be done better next time, but let the intention/desire vanish from conscious concern.

Magical Weapons

“Your mind and body are precious tools.”
–Bene Gesserit axiom

Enough has been written of the ‘traditional’ weapons of magick, so we will not add to the verbiage. In general, a magical weapon is a focus for will and perception – a vehicle for astral/etheric energy (whatever that is). Physical form is a secondary consideration. A weapon is any instrument which is imbued with power. Some ‘shamanic’ instruments – dolls, masks, rattles, drums etc., have their own history, personality and charisma – they are quite likely to ‘bite’ the unwary, and are considered by their owners to be sentient. The relationship between such a weapon and its owner is similar to that between a human and a cat – a true weapon of power owns itself and is quite likely to decide when it should be passed on.

Perhaps the foremost weapon is the body. In Magical Combat, projection of the bioaura can disrupt the field of another person, the ‘push’ resulting in psycho-physical trauma. Eastern yogis are reputed to be able to cause death by application of mantrayoga. The way we experience our bodies tends to reflect our world-experience – see the body as a machine and it is liable to break down. We L.O.O.N.’s prefer to view the body as a biosystem, a microcosm of the biosphere, itself a microcosm of the Universe. Thus the body becomes a weapon for understanding the greater systems in which it is enmeshed.

Rather than holding that weapons A, B, C, D as necessary before one can begin to practice magick, we set out upon our paths and let the weapons declare themselves to us. As Don Juan says, there is no such thing as ‘an accident’ to a ‘man of knowledge’ – everything is out there, waiting to happen. Thus, rather than seeking a weapon out, or popping around to the nearest occult supermarket and buying one, we attract the necessary instruments to us by our works – it may manifest by being ‘found’, given as a gift, or appear as an inspired ‘entity’ from some other dimension.

An example of this latter approach is a horned staff owned by sKaRaB, who was inspired to draw during a moment of vacuity (watching TV) and hours later, sought it on the astral:

“…retired about 1.45am. Proceeded to visualise the image of the staff in an Egyptian temple. Found the staff stuck in a recess in the floor so that it stood upright. Grasped the staff with my right hand and a burst of very strong energy flooded through me, starting at the base of my spine – breath-taking but not violent. Vibrated the god-names of the staff [received earlier]: Ra, Isis, Ma’at, Hathor, Sekhmet – with each vibration, the ripples increased. Changing (physical) posture did not interrupt this. Let go of the staff and assumed astral form of Osiris slain. Felt calm, clear, but tired. Grasped the staff again and felt physical vibrations run along my right arm. Invoked Hathor and mentally said “Enough – I can’t take any more.” The energy flow ceased abruptly. ‘Left’ the astral form of the staff in the temple. Closed at 5.35am.”

SKaRaB notes that the subsequent assembly of the physical staff was a transformation in itself, though the aetheric form and personality had been to a large extent, already established. When watching SkaRaB and the staff in action, it is sometimes hard to decide who is wielding who. The weapon has knowledge and its own attendant familiars, and may yet abandon SKaRaB if it finds someone else who can effect its purpose with greater precision.


Neuromancy centres all occult ability and potentia within the human brain – possibly the least understood and most complex system of all. All occult exercises, according to this model, have some kind of effect on the brain, and it also follows that in respect to experiences with ASCs, possession, gnosis etc., that the root event is occurring at a neurological level.

Thus the aim of any psychotechnology is to unlock the powers of the human brain. We believe that the evolutionary adaptation of humanity is an ongoing development of consciousness, and the place where all vectors meet in consciousness is expressed, in physical form, as the individual biosystem.

Of all the techniques of neuromancy, recourse to Chemognosis (drugs) is the most widespread across cultures, and in the western hemisphere particularly, one that arouses much controversy. Only those who have received medical training, and can hence say from a position of authority that they do not know how the brain works, are allowed to tamper with it – through ECT, surgery and the good old ‘chemical cosh.’ While it is fine for these watchdogs to impose their will upon the brains of others, it is quite another matter for non-qualified people to try it on themselves.


  1. Why use a crystal ball – try an untuned television set – comes with free ‘white noise’ too!
  2. Recover other people’s discards and use them to produce magical objects. Talismans made from photo-montages & collages, scrap tins and old radio parts.
  3. Invoke the fetishes of the modern age, channel the corporate identities of ‘Unilever’ or ‘Max Factor’. What we call sorcery, they call advertising.
  4. Rituals to ‘Stop the City’, shoplifting, rent strikes or computer zaps are much more fun than all the usual stuff. See if you can conjure a poltergeist to squat in the local tax office.
  5. Experiment with fake radio news broadcasts. Make tapes announcing the weird and wacky then play them quietly in crowded trains and buses. Watch people thinking ‘did I really hear that?’ and seize the momentary suspension of reality to get some off-the-cuff sorcery done!
  6. Perhaps we need a revolution of the sorcerers?

Dance and Be Damned!

We are magick. This is not a boast, you won’t find “L.O.O.N. are magick” sprayed on bus shelters – but magick isn’t something we do, or something we’re ‘into’, it’s what we’ve decided to be. But our magick isn’t something we scuttle away and do after work, at weekends, or once a week when the gang gets together – hell, the best group work we get done is when we are apart! Magick we live, eat, breathe and shit! This book is a brief pause on the video – a momentary pause for us. By the time you read this, we’re gone, on a collision course with our futures.

Write Your Chaos Magick Tome!

Why buy books on Chaos Magick when you can write your own! It’s simple, all you need is a load of paper, pens, glue, and the mind-altering substance of your choice. Go to the library and choose books at random, collect a pile of magazines from wherever you can get them free. Record bits of other people’s conversations. Get all your bits together and place on the floor in a big pile. Ingest the sacrament, throw the pile about and start cutting things (not the library books!) into clippings. When you enter gnosis (or just get bored) sweep the lot into a big cardboard box. Don’t forget to insert the word ‘chaos’ into the text every 2 or three phrases. And next week we’ll be showing you how to make a cover to keep it all in… cue theme music… credits…

This is usually the stage in every Chaos Magick tome where the authors start running out of verbal diarrhoea/insults and start padding things out with examples of rituals, spells, ‘new’ systems of divination or equations. So without further ado we present the L.O.O.N. banishing ritual:



There is no tyranny in the state of confusion”… The Media acts to censor information. All media nets are programmed to give the illusion of free speech and multiple options. Political manipulation of the media is becoming increasingly overt… who cares?

What about the so-called ‘underground’ of occult ‘zines? They tend to be the product of individuals, orders or groups, and provide an essential network for passing information along – or of injecting a healthy dose of Disinformation. We tend to judge an occult group on the basis of the information circulating about them. Such judgements are at best tenuous. Over the last few years, we’ve seen the “Chaoists vs Traditionalists” debate, the ‘Bitchcraft’ of Wicca, and the numerous OTO factions all jostling for position. Although there is much discussion of the ‘Chaos Current’, the most powerful current is that of electric cash registers ringing up another sale… ching! Chaos Magick is already dead, and the only living debate is between the vultures over who gets to gnaw the biggest bones. So climb back into your chao-chambers, spheres, polytraphezoids and disappear up your own void-flows. A prime example, wouldn’t you say, of the Spectacle “recovering” a situation.

Doubtless there be attempts to place L.O.O.N. into the faction jigsaw. Fair enough, but “we like everybody”. We like the OTO, ONA, IOT, OS, OTOA, BOTA, SOL, OCS. We also like the people who go on (at great length) about why they don’t like the…… (insert your own choice). We may even be qabalists poking fun at the whole Chaos Magick pose.

Chaos Magick has been this Aeon’s “thing”. Relatively big bucks on the strength of the frothing of the occult media. Some say it did for magick what punk did for the music scene. What follows then… New-Romagick?


  1. By the time you read this we will no longer be in Lincoln.
  2. We are not an ‘order’ in the accepted sense.
  3. Apikorsus is a Greek word for ‘skeptic’.

My trees bear a strange fruit: share and share alike.
–Eris, the Stupid Book.


SNaKe, SKaRaB, Sister Apple, Bro. Moebius B.

with thanks to HTC for original typed version.

The Black Djinn Curse

by Hakim Bey (taken from Nox 4/Chaos Magazine)

How to invoke a terrible curse on a malign institution.

Send the company a package containing a bottle, corked & sealed with black wax. Inside: dead insects, scorpions, lizards & the like.

A bag containing graveyard dirt along with other noxious substances; an egg pierced with iron nails & pins, and a scroll on which is drawn this yantra or ‘veve’.

This invokes the Black Djinn, the Dark Shadow.

An accompanying note should explain that this hex is against institutions & not individuals. But unless the institution itself ceases to be malign, the curse, like a mirror, will begin to infect the premises with noxious fortune – a miasma of negativity.

Prepare a ‘news release’ explaining the curse & taking credit for it in the name of some invented society. Send copies to all employees in the institution & selected media. The night before these arrive, wheat paste the premises of the institution with copies of the Black Djinn emblem where they will be seen by all employees arriving for work the next morning.

“That which oppresses us must be in some way destroyed … All forms of magical vengeance are aimed at the termination, by whatever specific means, of the oppressor. If it is too difficult to rise above, strike down!”
–Stephen Sennitt, Nox.

Smuggling Sigils Across: Sigil Magic for the Professional Magician

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[SI will assume that you are already initiated into the secrets of Austin Spare’s sigil magic.

Consulting with my clients as a professional magician, I am always confronted with the same question: Is the client’s will identical with my own ?

If it is, there should be no problem involved in charging the sigil in the client’s stead by myself. (The client, one must remember, will usually not be familiar with the basic tenets of sigil magic or even magic in general and will probably hesitate to try it out for himself.) However, I believe as a matter of principle that everybody should vaccinate his will for himself. I do not feel happy with charging myself i.e. my subconscious with other people’s desires. For example: if Mrs. X wants to be brought together with Mr. Y by a sigil (love spell), it could be intersting to know what might happen if the pertinent sigil were charged by myself.

Accordingly I had to find a means to implant sigils into my individual clients in such a way that they are not aware of what they are really doing. At first, talking with the client, I will try to find the “smallest common denominator” out of a tangled mass of multiple desires. This will continue until the client is able to word his or her statement of will (henceforth to be termed “will sentence”) in plain and unambiguous language. Following this all contact between the client and myself will be abandoned for two or tree weeks. In the meantime I will construct the sigil, usually employing the word method, and sketch it on a piece of parchment. Very often the client`s name will be encoded applying the magical camea of the planet pertinent to the client`s desire. I may then supplement the sigil with this personalised glyph. Then I will outline a short ritual for the client in which will be hidden the charge proper of the sigil (employing either the mantric method or a variation of the so-called “death posture”).

After a while I will send the client this constructed sigil by mail including instructions on how to charge it plus possible additional admonitions, if necessary. Most probably the client will have forgotten the precise wording of his/her will sentence by now; neither will he or she be able to draw any conclusions from these strange glyphs. After having been charged the sigil can be sealed and constantly worn in a locket, it can also be put permanently in view e.g. as a wall decoration. Some of my clients have placed or hung their sigils nicely framed in their office rooms.

To charge a sigil the following method is very effective.

The client arrives for consultation. In some cases has to bring along some substance imbibed with his or her Od. During a small ritual client must close his/her eyes and place the odic substance on the sigil which will be lying open in front of him/her. Then I will take the client`s finger and prick it quickly and sharply with a small chirurgical lancet. After the blooddrop has been smeared onto the sigil, the latter will be folded and sealed immediately. I then admonish the client to bear in mind that this talisman must never get into other people`s hands.

This charging method is especially effective in working with protection or “antipersonnel mine” sigils.

Here are some examples relating to client`s feedback:

 30.04. Sigil as wall decoration
 24.06. Business enterprises developed well.

 12.07. Protection/defence sigil, charged employing chirurgical lancet.
 14.07. Client feels well and secure.

 23.06. Sigil as a defense "antipersonnel mine" with codification of
        client`s name by the magical camea of Mars, charged with

09.10. "Mine" fully operative: sickness and accidents of 2-3

 11.10. Sigil employed as a wall decoration.
    11. Business successful. Sale of real estate to a monastry (!)
        has been agreed upon.

 27.12. Sigil, mantric charge.
 14.02. Client`s partner becomes more friendly and loving.
 18.03. Partnership satisfactory.

 17.06. Sigil charged spastically by myself in client`s stead.
 18.06. Shortly before the potential buyer arrived for inspection in
        the afternoon, the last seat in the coffeehouse (sales
        object) had been taken, suggesting excellent business;
        immediately after inspection number of customers decreased

 07.12. Fast charge of a "combat sigil".
 21.12. The idea incorporated by the sigil incarnates as a conscious
        wish in the target person`s love partner.


/   / /////  /// /// //

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

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