So You Don't Believe In Magic!

"Bulgarian magician Orfi" by Nikolaeva84 CC BY-SA 3.0

A long standing proposition for many within the magical community (both past and present) has been that belief in the efficacy of magic is a necessary prerequisite for any magical operation to be successful. With just a little bit of reading one can see that this proposition is upheld by both traditional and non-traditional magical practitioners alike. Yet, my personal success at attaining results through magical technique devoid of belief in the efficacy of magic clearly demonstrates (to me at least), that belief is not a necessary element for magical success. Interestingly, there was even one occurrence (during a particularly "dangerous" evocation) where I was afraid that the magic might work that I attained some incredible results. It should be pointed out that I did not "disbelieve" in the utility of magic, but rather held to the notion that it might be effective. I'm not sure if magical success can be had while disbelieving its efficacy, but I am convinced that non-belief in magic while leaving open the possibility that it might work does not ensure failure.(Interestingly, it is my magical successes (devoid of a belief in the utility of magic) that has begun to nurture a belief in the power of magic to bring about results.)
So, I say, give magic a try even if you have doubts about the ability of magic to manifest your desires. As long as you leave enough room in your head for the idea that magic might work, you may just be surprised at the results.   

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.

Some Thoughts On The Great Work And Planetary Magick

For whatever reason, I am currently drawn to planetary magick and will probably be concentrating my efforts on acquiring more knowledge (and hopefully experience) on this segment of occult learning. Presently, I am reading Practical Planetary Magick by David Rankine and Sorita D’Este. I am not sure if this one source will be enough to get me where I want to be, but it certainly seems to be a decent introduction to the material. While I am mentioning reading material, I would like to give a plug to an article concerning the Olympic Spirits and their relationship to the planetary spheres/powers/gods by Nick Farrell. I found this article to be well worth the read.

As of late the idea of the “Great Work” (magnum opus) has been on my mind. Whether or not the concept of the Great Work has always had a spiritual dimension is debatable and I leave it to the reader to reach their own conclusions. Despite this, the term “Great Work” has come for many to signify the culmination of one’s spiritual pursuit. Apparently, exactly what the culmination of one’s spiritual pursuit consists of varies a great deal from author to author and from tradition to tradition. Some see it as a completion of one’s work while others, such as Crowley, intimate that it is a never ending quest (although some of his thoughts on the Great Work would seem to contradict this). What I have found rather frustrating is that many of the so-called definitions of the Great Work are so general that they are essentially useless to me. They are like someone suggesting that I get a diploma without anyone delineating the subjects of study and necessary requirements. When discussing the Great Work I think it would be advantageous to clearly articulate the qualities or characteristics that the Great Work bestows. At least that way, I can see the target and determine if I want to shoot my arrow in another direction.

One of the explanations that I have seen on multiple occasions concerning the Great Work with respect to planetary magick is that the term “Great Work” represents the culmination of the balancing within oneself of the seven planetary powers. This equalization of the seven planetary powers is oftentimes graphically expressed by the septagram (pictured below).

Balance in one’s life is certainly needed. However, I wonder if simply balancing the powers is enough. I tend to think that the planetary powers would manifest within an individual along a continuum ranging from the weak side to the strong side. If this is the case, then there is certainly a qualitative difference between a balance that occurs on the weak side as opposed to one that occurs on the strong side. Is one type of balance to be preferred over another? It is a judgment call, but my gut reaction is that a balance toward the strong end is to be preferred. An implication of this is that the Great Work would become, if the continuum is infinite on either end, a process rather than an end. But then again, maybe a balance at the zero point should be preferred. I certainly have much to think about.

Ray Sherwin and Sigils Reconsidered

Sigil magick, it would seem, has been an integral part of Chaos magick since its beginnings in the late 1970s. One of the first published works to deal with sigils at some length is Ray Sherwin’s The Book of Results. In this work Sherwin articulates not only a methodology for sigil magick but offers up some theoretical discussion as to how sigil magick works. Having recently reread Sherwin’s discussion, I have come to see a disparity between Sherwin’s method of sigil “implantation” within the subconscious and his understanding of the nature of the subconscious.

For Sherwin, who adheres to a psychological model of magick, the source of magickal efficacy is the subconscious mind, not some external “gaseous invertebrate” dwelling within the ether. As such, it behooves the reader to comprehend Sherwin’s understanding of the subconscious and its relation to the conscious mind. Much of what Sherwin sets forth concerning the nature of the mind is taken from or based upon a model of the mind known as dianetics. Simply put, dianetics states that at certain moments of unconsciousness or extreme emotional stress the analytic (conscious) mind shuts down and the reactive (subconscious) mind takes over, recording the events of which the conscious mind is oblivious. Dianetics thus provides Sherwin with a model to begin working with the true source of magical power (i.e., the subconscious).

It is Sherwin’s contention that one’s desires can be made to manifest by imbedding them within the subconscious. Unlike the unintentional imbedding of images within the subconscious mind at times of unconsciousness/stress, one’s desires/intents can be intentionally lodged within the subconscious through a particular trance state that paralyzes the conscious/analytic mind. Because the subconscious lacks the ability to reason, Sherwin proffers that one’s desires are best attained when they are first converted into symbols/glyphs/sigils prior to their implantation into the subconscious mind.

Now, my problem with Sherwin is not with his methodology per se, but with what I perceive to be an inconsistency between Sherwin’s technique and his general understanding of the subconscious mind. Sherwin’s technique of sigil embedding is based upon the premise that the subconscious mind only receives images or content at certain times – namely, during certain trance states (intentional imbedding) and during certain moments of stress or unconsciousness. However, this seems to fly in the face of his understanding of the nature of the subconscious as an ever-present recording device.

Sherwin writes,

In effect this (i.e., the unconscious mind) is the only part of the mind which is constantly vigilant and aware, even during deep sleep and unconsciousness. It is a store of memory inconceivable in size. No experience, no matter how often repeated or how insignificant, is unrecorded. All the data about your past are there …. (Sherwin, p. 34; italics mine)

This position clearly militates against the need for a technique to embed a symbol/glyph/ sigil within the subconscious mind. Being that the subconscious mind is all-seeing/all-recording the use of trance or ritual to deliver a message to the subconscious becomes superfluous. Even the necessity of the conversion of intent into a glyph become suspect, as the subconscious mind would have recorded the thought-intent prior to the glyphs construction.

The Three Ms: Three Methods of Magic

From my limited exposure to magic theory (magic here= causing change to occur in conformity with will) I have come to see three methods whereby magic may be enacted. Henceforth, these three methods will be known as the Three Ms on account of the titles I have attributed to them. Of course, everything that is said below comes from one just beginning to come to grips with magic and its application. I would welcome any comments or criticisms my readers may care to offer. Hopefully in a year’s time I can review this post and laugh at my naiveté.


1) MAGICAL RITUAL METHOD.

This is probably the most recognizable method as it is the type that generally finds itself presented in books and movies. It is the method of ritual performance where circles are cast, foreign words are written and strange sigils are drawn, words of power are intonated and exotic instruments are wielded. For some, the magical ritual and its accoutrements are understood to be a micro-cosmic or symbolic depiction of macro-cosmic forces. Others will see the magical ritual and its accoutrements not as mere symbols but as powerful items in and of themselves. What unifies this group? It is the belief that the mere performance of a magical ritual itself is capable of bringing about the desired goal all on its own.

2) MUNDANE METHOD.

Those who engage in this method of magic do so by holding a goal, understanding the conditions whereby their goal can be achieved and then performing the necessary actions to bring about the goal (REMEMBER - magic here= causing change to occur in conformity with will). For example, if I want to get a pay raise from my employer I must first understand the conditions that would make my boss shell out more dough. For instance, I should understand that my employer will view me as an asset worthy of more money by being punctual, reliable, hard working, cooperative, a team player, etc. Understanding such things, however, is inadequate in itself. One must DO the things that are seen to be the necessary to achieve the goal. Of course, there may be other and more effective means to procure the goal. One could marry the boss’s daughter or son, for example.

3) MIXED METHOD.

This method consists of a combination of Methods 1 and 2. Those who advocate this method hold that performing the MAGICAL RITUAL METHOD and the MUNDANE METHOD in tandem carries a greater magical punch than either of the two methods alone. Typically, an advocate of the Mixed Method begins by engaging in a magical ritual (Method 1) and then opening up mundane pathways (Method 2) by which the intention of the ritual can be accomplished or actualized.