Ok, so you haven’t read Liber Null, Practical Sigil Magic, The Grey Book, Visual Magick, or anything else on sigil magick, and don’t have any money and/or hate books anyway. May this brief bit of fluff aid you in some way.
Sigilization, or sigil magick, is generally attributed to Austin Osman Spare. I feel he got the idea from drawing up monograms as a child, or perhaps from looking at watermarks on paper.
End of History Section.
The general idea is that magick functions on a subconscious or deep mind level, and that the logical or discursive mind only hinders the manifestation of results. It does this by 1) “Lust of Result,” and 2) constantly denying the possibility of manifestation — i.e., “I can’t get laid ‘cos I’m a bastard!,” or “I’m stupid and clumsy and have no social graces, therefore I can’t be a waiter, even though I really really want to be one.” There are other reasons, but I’m not going to go into them here. Continue reading
Servitors, psychodynamics and models of magick
Chaos magick, at least if approached by through the Internet and conversation with chaos magicians, can appear a sprawling, contradictory mess of techniques to the newcomer. The relativistic stance of chaos magick, and it’s apparent lack of a unifying template can appear both morally disturbing and intellectually frustrating, especially to occultists coming to it from more traditional paths. Continue reading
Sigils, servitors and god-forms are three magical techniques that chaos magicians use to actualize magical intentions. Sigils are magical spells developed and activated to achieve a specific, fairly well defined and often limited end. Servitors are entities created by a magician and charged with certain functions. Godforms are complex belief structures, often held by a number of people, with which a magician interacts in order to actualize fairly broad magical intentions. These three techniques are not quite as distinct as these definitions would suggest, they tend to blur into one another. The purpose of this essay is to explain these magical tools, indicate their appropriateness for different types of magical intentions, and show how these tools relate to the general theories of chaos magick and of Dzog Chen, a form of Tibetan Buddhism.
From: Fenwick Rysen
Subject: Re: one other question — egregores
Date: 1 Sep 1999 16:10:35 GMT
Organization: Chaos Matrix (www.chaosmatrix.com)
lo eskis i
WOW! Two good questions in the same day! Is a.m.c. coming back from the dead? No, it’s probably just the statistical good day we’re allowed after a year of crap.
Quoth Jim Mooney (firstname.lastname@example.org):
<< Of the three books I just got on Chaos Magic, they all mention egregores, but there is not much of a definition of the term, except by context. Could someone here give me a good definition >>
Well, the best place to look is any decent dictionary. I’d give you the definition out of the copy of Webster’s Ninth New Collegiate that I keep on my desk, but it’s not a good dictionary—it doesn’t even have it in there. Essentially, “egregore” is an older English word that seems to be fading out of use. It refers to the “spirit of a thing,” usually referring to some organization humans create (clubs, states, fraternities, counties, etc.) that summates its principles, beliefs, and goals, and guides people in accomplishing them. Continue reading
Fotamecus is a historically recent addition to the pantheon of deities associated with time, the other major one of note being Chronos. But whereas Chronos is associated with the concept of time as fixed and immutable, Fotamecus depends on the concept that time is fluid and malleable. It is because of Chronos’ restrictions of freedom through the concepts of fixed time that Fotamecus has decided to wage war on him; the following ritual is aimed at aiding Fotamecus in the war against Chronos, and in gaining his favour through helping him. Because modern societies are completely dependent upon clock and currency (time is money), aiding Fotamecus in destroying current conceptions of time can be considered one further step in the immanentization of the eschaton. Continue reading