The Three Modes of Magick in Donald Michael Kraig's "Moden Magick"

*While I was cleaning out my computer recently I happened upon several files that I created ages ago but had forgotten about. Before deleting them I thought I would post them here. Below are some initial thoughts I had about DMK's discussion of magick in its three modes of operation.

I have a problem with Kraig's discussion concerning the definition of magick in Chapter One. I do not have a problem with Kraig's definitions per se. My problem arises when Kraig gives examples of the various magickal modes (White, Grey, Black) in actual practice. In Kraig's definitions of the three magickal modes, each mode of magical operation is seen as a method for bringing about a willed event. In White Magick the willed event is the Knowledge and Conversation with the Holy Guardian Angel, whereas the willed event in Grey Magick is something beneficial to oneself or others, and the willed event in Black Magick is something detrimental to oneself or others (irrespective of whether one wills them consciously or unconsciously). Thus, each mode of magic is set apart and distinguished by the particular event that is willed. In Kraig's examples, however, he tries to show how one magical mode can become another as a result of secondary events that are the result of engaging in one of the three magickal modes. For instance, Kraig shows how a ritual to obtain a thousand dollars (good for oneself = Grey Magick) can become Black Magick if, for example, your uncle dies and you are given the money from his estate. In this example, Black Magick results not from that which is willed (attaining a thousand dollars, i.e., a good to oneself) but rather an unwilled negative secondary event to the primary willed event. This is clearly at odds with his definitions regarding the three modes of magick. If we follow Kraig's lead, a Black Magickal operation could become White. For example, a Black Magical operation to make another ill (willing something detrimental to another) is transformed into White Magick when the ill person (or his family members) realizes the impermanent and unsatisfactory nature of existence and seeks out a spiritual path (a good to another). I think this problem arises because Kraig wants to attach some type of moral (karmic) responsibility to a magickal operation irregardless of what is willed by the one undertaking the ritual. According to the Buddhist tradition, however, to receive full karmic retribution three things must occur: 1) the willing of some event, 2) engaging in an action to cause the willed event, and 3) the manifestation of the willed event. If any of these three are missing, one does not experience full karmic retribution.

Four-stepped Spirit Offering.

 

There is a myriad of ways to make spirit offerings. What follows below is merely MY way of making an offering to certain beings that exist outside of the physical realm. It’s not an elaborate procedure, but it works for me. I like to keep things as simple as possible. There is nothing particularly special or powerful about the way I make my offering. I simply outline it here with the hope that it will generate some ideas in the mind of anyone looking to construct their own offering ceremony.

While I have offered incense to the spirits in the past, I currently bestow upon the spirits a portion of the universal energy that I breathe into my body and discharge through my hands. It is my intention that this energy will transform into whatever is most needed or desired by the spirits. This breathing in and release of energy is undertaken four times, with each occurrence being directed at a certain group of spirits.

Offering #1: Hostile spirits.

The first offering of energy is made to those spirits that are hostile towards me. I request that these hostile spirits accept the offering as payment for any misdeed I have done to incur their wrath, irrespective of whether this misdeed was done willfully or in ignorance. I also ask that these spirits join the group of spirits to which I will make my next offering, those spirits that assist and protect me (see Offering #2). I express my hope that they do this so that we may work for the benefit of each other whenever possible.

Offering #2: Spirits that assist and protect.

The second offering of energy is made to those spirits that act kindly towards me, protecting me and assisting me in my life. I offer the energy to these spirits as payment for their assistance and to demonstrate my gratitude.

Offering #3: Neutral spirits.

The third offering of energy is made to those spirits that are neutral towards me, those that are neither hostile nor friendly. I ask that these spirits join the group of spirits that assist and protect me (see Offering #2). I also express my hope that they do this so that we may work for the benefit of each other whenever possible.

Offering #4: Deceased relatives.

The fourth offering of energy is made to my deceased relatives. I offer the energy to my ancestors as an expression of my gratitude for all that they did and sacrificed for their families. I also thank them for their role in bringing about my existence and for their part in shaping the positive qualities of my psyche.

 

Advanced Magick For Beginners: A Brief Review

    Alan Chapman’s Advanced Magick for Beginners covers all the major subjects that one would expect to be present in a beginner’s book on magick and more besides. This is certainly a plus for the book and its readers. Unfortunately, I fear that many of the chapters may be too terse to be of any great value to the novice magickal practitioner. What is more, Mr. Chapman’s presentation of his material may not be the best for beginners. The author has taken great care to speak intelligently to his audience and has, it would seem, avoided “dumbing-down” much of his work. While this should be both appreciated and applauded of an author, it may in this case (in a book marketed to beginners of magickal practice) serve only to confound the beginner and hinder learning. Simply put, this is a book targeted for beginners of the magickal path presented in an advanced manor.

Despite these drawbacks, Advanced Magick is an excellent book if you want to get practicing magick immediately. Drawing upon a post-modern paradigm, Chapman offers many techniques and suggestions as to how magick may be performed without all of the ritualism that so often accompanies magickal practice. Of particular interest is his five step model for magical enchantment that, as he clearly demonstrates, can be applied to several modes of magickal working (viz., sympathetic magick, sigil magick, physical link magick, etc).

While I do recommend this book for the serious student of the occult, I do so with some reservations. It is most likely a work that the beginning student of the occult will need to read several times before he or she is able to absorb the nuggets of wisdom inside.

   

 

Diamond Magick

 

 

Over the last couple of months I have been performing some magick that I never dreamed I would. The first bout of magick, unfortunately, turned out to be a dud.  Despite the fact that my magick failed to manifest, I can’t be too upset with the results.  Not only did I learn a few things from my working, but the first round of failed magick led me to where I am today … right at the heart of some complicated and perhaps profitable diamond magick.

In my dealings with diamond magick I have come to see that the procedure of diamond evaluation can actually be utilized as a model for aiding magickal practitioners in evaluating and structuring their magickal workings. In order to demonstrate this, we must first take a brief detour and learn how diamonds are evaluated or appraised.

 

 

Cut diamonds are appraised on four qualities (known as The Four C’s):

1) Cut – In simplest terms, the shape of the diamond.

2) Color – While most people probably are familiar with “colorless” or “white” diamonds, diamonds actually come in a wide array of colors (these colored diamonds are referred to as “Fancy Color Diamonds”).

3) Carat – This is the weight of the diamond. One carat = .0070547924 ounces; 200 milligrams; 0.2 grams or 1/5 of a gram.

4) Clarity – This refers to the number and type of blemishes or inclusions found within the diamond or on the diamond’s surface.

 

The Four C's Of Diamond Magick

Now, the Four C’s become magickally useful when we utilize them as a pre-working strategy for understanding both the situation that is eliciting a magickal response and our own mental/emotional makeup. Hopefully, these understandings will be of benefit when devising a magickal working.

1) Cut – Analyze the “shape” or “form” of the situation that is eliciting a magickal response? What does the situation “contain” and what are its limits? How is the situation structured? Does it have many levels? What is the shape of your response to the situation? Is your “shape-response” appropriate? Does your shape-response need to be reformed in order to better work with the situation at hand? Begin to think how you will structure your magical response.

2) Color – What is the “color” of the situation eliciting a magickal response? Is it a cool blue situation that can be handled calmly or a fiery red situation that demands an equally red response? Is the situation so red that it would be better to not respond at all? What “color” does the situation make you? Would a different hue be more beneficial when planning and carrying out your response?

3) Carat – What is the “weight” or “gravity” of the situation eliciting a magickal response? Is the situation “heavy” or pressing and demand an immediate response or is the situation “light in weight,” allowing one to ease into a response? Is the situation light enough that it requires no exertion on your part at all? What “weight” does the situation elicit in you? Is the weight you are experiencing appropriate or would a loss/ gain of weight be more beneficial to you?

4) Clarity – What are the imperfections or problems found within the situation eliciting a magickal response? Are they surface imperfections than can be polished away or are they invariably tied to the situation. Is there a way to minimize the problem areas that can’t be irradiated? Can the situation be worked in spite of its problem areas or should the situation be abandoned altogether? What blemishes or problems do you find within yourself that might limit your response to the situation at hand? Do you have too many blemishes at the current time to attempt to shape a response?

The questions above are just a sampling of many that can be asked as a precursor to any magickal operation. Hopefully, by utilizing “diamond magic” modeled on the Four C”s the stage can be set for a more efficient and productive magical operation.