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MAGICK

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Harconen
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« Reply #15 on: June 05, 2009, 05:24:14 pm »

LIBER Taw-Yod-Shin-Aleph-Resh-Bet (ThIShARB)
VIAE MEMORIAE
sub figura CMXIII
A.ˇ. A.ˇ.
Publication in Class B.
Imprimatur:
N. Fra A.ˇ. A.ˇ.

000. May be.

[00. It has not been possible to construct this book on a basis of pure Scepticism. This matters less, as the practice leads to Scepticism, and it may be through it.]

0. This book is not intended to lead to the supreme attainment. On the contrary, its results define the separate being of the Exempt Adept from the rest of the Universe, and discover his relation to that Universe.
It is of such importance to the Exempt Adept that We cannot overrate it. Let him in no wise adventure the plunge into the Abyss until he have accomplished this to his most perfectest satisfaction.
For in the Abyss no effort is anywise possible. The Abyss is passed by virtue of the mass of the Adept and his Karma. Two forces impel him: (1) the attraction of Binah, (2) the impulse of his Karma; and the ease and even the safety of his passage depend on the strength and direction of the latter.
Should one rashly dare the passage, and take the irrevocable Oath of the Abyss, he might be lost therein through AEons of incalculable agony; he might even be thrown back upon Chesed, with the terrible Karma of failure added to his original imperfection.
It is even said that in certain circumstances it is possible to fall altogether from the Tree of Life, and to attain the Towers of the Black Brothers. But We hold that this is not possible for any adept who has truly attained his grade, or even for any man who has really sought to help humanity even for a single second,<<Those in possession of Liber CLXXXV. will note that in every grade but one the aspirant is pledged to serve his inferiors in the Order.>> and that although his aspiration have been impure through vanity or any similar imperfection.
Let then the Adept who finds the result of these meditations unsatisfactory refuse the Oath of the Abyss, and live so that his Karma gains strength and direction suitable to the task at some future period.
Memory is essential to the individual consciousness; otherwise the mind were but a blank sheet on which shadows are cast. But we see that not only does the mind retain impressions, but that it is so constituted that its tendency is to retain some more excellently than others. Thus the great classical scholar, Sir Richard Jebb, was unable to learn even the schoolboy mathematics required for the preliminary examination at Cambridge University, and a special act of the authorities was required in order to admit him.{WEH NOTE: Normally this would be an exercise of Medieval privilege by a Royal or other nobility. Wars have been lost over such "Grace" being given in the qualification of officers!}
The first method to be described has been detailed in Bhikkhu Ananda Metteya's "Training of the Mind" (EQUINOX, I. 5, pp. 28-59, and especially pp. 48-56). We have little to alter or to add. Its most important result, as regards the Oath of the Abyss, is the freedom from all desire or clinging to anything which it gives. Its second result is to aid the adept in the second method, by supplying him with further data for his investigation.
The stimulation of memory useful in both practices is also achieved by simple meditation (Liber E), in a certain stage of which old memories arise unbidden. The adept may then practise this, stopping at that stage, and encouraging instead of suppressing the flashes of memory.
Zoroaster has said, "Explore the River of the Soul, whence or in what order you have come; so that although you have become a servant to the body, you may again rise to that Order (the A.ˇ. A.ˇ.) from which you descended, joining Works (Kamma) to the Sacred Reason (the Tao)."
The Result of the Second Method is to show the Adept to what end his powers are destined. When he has passed the Abyss and become NEMO, the return of the current causes him "to appear in the Heaven of Jupiter as a morning star or as an evening star."[The formula of the Great Work "Solve et Coagula" may be thus interpreted. Solve, the dissolution of the Self in the Infinite; Coagula, the presentation of the Infinite in a concrete form to the outer. Both are necessary to the Task of a Master of the Temple.] In other words, he should discover what may be the nature of his work. Thus Mohammed was a Brother reflected into Netzach, Buddha a Brother reflected into Hod, or, as some say, Daath. The present manifestation of Frater P. to the outer is in Tiphereth, to the inner in the path of Leo.
First Method. Let the Exempt Adept first train himself to think backwards by external means, as set forth here following.

("a") Let him learn to write backwards, with either hand.
("b") Let him learn to walk backwards.
("c") Let him constantly watch, if convenient, cinematograph films, and listen to phonograph records, reversed, and let him so accustom himself to these that they appear natural, and appreciable as a whole.
("d") Let him practise speaking backwards; thus for "I am He" let him say, "Eh ma I".
("e") Let him learn to read backwards. In this it is difficult to avoid cheating one's self, as an expert reader sees a sentence at a glance. Let his disciple read aloud to him backwards, slowly at first, then more quickly.
("f") Of his own ingenium, let him devise other methods.
In this his brain will at first be overwhelmed by a sense of utter confusion; secondly, it will endeavour to evade the difficulty by a trick. The brain will pretend to be working backwards when it is really normal. It is difficult to describe the nature of the trick, but it will be quite obvious to anyone who has done practices ("a") and ("b") for a day or two. They become quite easy, and he will think that he is making progress, an illusion which close analysis will dispel.
Having begun to train his brain in this manner, and obtained some little success, let the Exempt Adept, seated in his Asana, think first of his present attitude, next of the act of being seated, next of his entering the room, next of his robing, et cetera, exactly as it happened. And let him most strenuously endeavour to think each act as happening backwards. It is not enough to think: "I am seated here, and before that I was standing, and before that I entered the room," etc. That series is the trick detected in the preliminary practices. The series must not run "ghi-def-abc" but "ihgfedcba": not "horse a is this" but "esroh a si siht". To obtain this thoroughly well, practice ("c") is very useful. The brain will be found to struggle constantly to right itself, soon accustoming itself to accept "esroh" as merely another glyph for "horse." This tendency must be constantly combated.
In the early stages of this practice the endeavour should be to meticulous minuteness of detail in remembering actions; for the brain's habit of thinking forwards will at first be insuperable. Thinking of large and complex actions, then, will give a series which we may symbolically write "opqrstu-hijklmn-abcdefg." If these be split into detail, we shall have "stu-pqr-o---mn-kl-hij---fg-cde-ab," which is much nearer to the ideal "utsrqponmlkjihgfedcba."
Capacities differ widely, but the Exempt Adept need have no reason to be discouraged if after a month's continuous labour he find that now and again for a few seconds his brain really works backwards.
The Exempt Adept should concentrate his efforts upon obtaining a perfect picture of five minutes backwards rather than upon extending the time covered by his meditation. For this preliminary training of the brain is the Pons Asinorum of the whole process.
This five minutes' exercise being satisfactory, the Exempt Adept may extend the same at his discretion to cover an hour, a day, a week, and so on. Difficulties vanish before him as he advances; the extension from a day to the course of his whole life will not prove so difficult as the perfecting of the five minutes.
This practice should be repeated at least four times daily, and progress is shown firstly by the ever easier running of the brain, secondly by the added memories which arise.
It is useful to reflect during this practice, which in time becomes almost mechanical, upon the way in which effects spring from causes. This aids the mind to link its memories, and prepares the adept for the preliminary practice of the Second Method.
Having allowed the mind to return for some hundred times to the hour of birth, it should be encouraged to endeavour to penetrate beyond that period. If it be properly trained to run backwards, there will be little difficulty in doing this, although it is one of the distinct steps in the practice.
It may be then that the memory will persuade the adept of some previous existence. Where this is possible, let it be checked by an appeal to facts, as follows:
It often occurs to men that on visiting a place to which they have never been, it appears familiar. This may arise from a confusion of thought or a slipping of the memory, but it is conceivably a fact.
If, then, the adept "remember" that he was in a previous life in some city, say Cracow, which he has in this life never visited, let him describe from memory the appearance of Cracow, and of its inhabitants, setting down their names. Let him further enter into details of the city and its customs. And having done this with great minuteness, let him confirm the same by consultation with historians and geographers, or by a personal visit, remembering (both to the credit of his memory and its discredit) that historians, geographers, and himself are alike fallible. But let him not trust his memory to assert its conclusions as fact, and act thereupon, without most adequate confirmation.
This process of checking his memory should be practised with the earlier memories of childhood and youth by reference to the memories and records of others, always reflecting upon the fallibility even of such safeguards.
All this being perfected, so that the memory reaches back into aeons incalculably distant, let the Exempt Adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worthless from that which is eternal. And it may be that he being but an Exempt Adept may hold all to be savourless and full of sorrow.
This being so, without reluctance will he swear the Oath of the Abyss.
Second Method. Let the Exempt Adept, fortified by the practice of the First Method, enter the preliminary practice of the Second Method.
Second Method. Preliminary Practices. Let him, seated in his Asana, consider any event, and trace it to its immediate causes. And let this be done very fully and minutely. Here, for example, is a body erect and motionless. Let the adept consider the many forces which maintain it; firstly, the attraction of the earth, of the sun, of the planets, of the farthest stars, nay, of every mote of dust in the room, one of which (could it be annihilated) would cause that body to move, although so imperceptibly. Also the resistance of the floor, the pressure of the air, and all other external conditions. Secondly, the internal forces which sustain it, the vast and complex machinery of the skeleton, the muscles, the blood, the lymph, the marrow, all that makes up a man. Thirdly the moral and intellectual forces involved, the mind, the will, the consciousness. Let him continue this with unremitting ardour, searching Nature, leaving nothing out.
Next, let him take one of the immediate causes of his position, and trace out its equilibrium. For example, the will. What determines the will to aid in holding the body erect and motionless?
This being discovered, let him choose one of the forces which determined his will, and trace out that in similar fashion; and let this process be continued for many days until the interdependence of all things is a truth assimilated in his inmost being.
This being accomplished, let him trace his own history with special reference to the causes of each event. And in this practice he may neglect to some extent the universal forces which at all times act on all, as for example the attraction of masses, and let him concentrate his attention upon the principal and determining or effective causes.
For instance, he is seated, perhaps, in a country place in Spain. Why? Because Spain is warm and suitable for meditation, and because cities are noisy and crowded. Why is Spain warm? and why does he wish to meditate? Why choose warm Spain rather than warm India? To the last question: Because Spain is nearer to his home. Then why is his home near Spain? Because his parents were Germans. And why did they go to Germany? And so during the whole meditation.
On another day, let him begin with a question of another kind, and every day devise new questions, not only concerning his present situation, but also abstract questions. Thus let him connect the prevalence of water upon the surface of the globe with its necessity to such life as we know, with the specific gravity and other physical properties of water, and let him perceive ultimately through all this the necessity and concord of things, not concord as the schoolmen of old believed, making all things for man's benefit or convenience, but the essential mechanical concord whose final law is "inertia." And in these meditations let him avoid as if it were the plague any speculation sentimental or fantastic.
Second Method. The Practice Proper. Having then perfected in his mind these conceptions, let him apply them to his own career, forging the links of memory into the chain of necessity.
And let this be his final question: To what purpose am I fitted? Of what service can my being prove to the Brothers of the A.ˇ. A.ˇ. if I cross the Abyss, and am admitted to the City of the Pyramids?
Now that he may clearly understand the nature of this question, and the method of solution, let him study the reasoning of the anatomist who reconstructs an animal from a single bone. To take a simple example.
Suppose, having lived all my life among savages, a ship is cast upon the shore and wrecked. Undamaged among the cargo is a "Victoria." What is its use? The wheels speak of roads, their slimness of smooth roads, the brake of hilly roads. The shafts show that it was meant to be drawn by an animal, their height and length suggest an animal of the size of a horse. That the carriage is open suggests a climate tolerable at any rate for part of the year. The height of the box suggest crowded streets, or the spirited character of the animal employed to draw it. The cushions indicate its use to convey men rather than merchandise; its hood that rain sometimes falls, or that the sun is at times powerful. The springs would imply considerable skill in metals; the varnish much attainment in that craft.
Similarly, let the adept consider of his own case. Now that he is on the point of plunging into the Abyss a giant Why? confronts him with uplifted club.
There is no minutest atom of his composition which can be withdrawn without making him some other than he is; no useless moment in his past. Then what is his future? The "Victoria" is not a waggon; it is not intended for carting hay. It is not a sulky; it is useless in trotting races.
So the adept has military genius, or much knowledge of Greek; how do these attainments help his purpose, or the purpose of the Brothers? He was put to death by Calvin, or stoned by Hezekiah; as a snake he was killed by a villager, or as an elephant slain in battle under Hamilcar. How do such memories help him? Until he have thoroughly mastered the reason for every incident in his past, and found a purpose for every item of his present equipment, [A brother known to me was repeatedly baffled in this meditation. But one day being thrown with his horse over a sheer cliff of forty feet, and escaping without a scratch or a bruse, he was reminded of his many narrow escapes from death. These proved to be the last factors in his problem, which, thus completed, solved itself in a moment. O.M. {WEH NOTE ADDENDA: Here Crowley speaks of himself, the event being noted in his China walk account.}] he cannot truly answer even those Three Question what were first put to him, even the Three Questions of the Ritual of the Pyramid; he is not ready to swear the Oath of the Abyss.
But being thus enlightened, let him swear the Oath of the Abyss; yea, let him swear the Oath of the Abyss.
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Harconen
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« Reply #16 on: June 05, 2009, 06:14:56 pm »

And Old Point That Bears Repeating
From: sgraves
To: zee-list
Subject: It's an old point that bears repeating.
Date: Wed, 18 Oct 2000 17:59:40 GMT



I don't know much about chaos magic in any academic, I-read-it-in-XXX sense. Here's my recent experience with real chaos magic.

A good friend of mine was in pain, and in an effort to lessen her pain, I "healed" her. Along the lines of an old post Lauranz made entitled Occam's Pot Scrubber, or something similar, I should more rightly say that she reported feeling less pain after I perceived an action on my own part.

We got into a discussion of how I do it. My answer didn't satisfy me, completely, because I'm overly analytical. I told her that I healed because I know it works. That's all.

No paradigm. No invocation. No visualization. I lay on my hands, and I concentrate on the knowledge that it Works, and it Works.

They call it Faith Healing.

I can analyze it. I really can. But my friend made an astoundingly concise and insightful statement that removes my desire to do so: she said, "Steve, it works because it's yours. You didn't read it in a book. It won't fail because you're not doing it Hine's way, or Caroll's way, it will work, because you're doing it your way."

Similarly, her house is "haunted." By this I mean that upon entering a particular room for the first time, I commented that it felt like someone had hung themselves there. They have, or will. Her name is/will be Colleen. The same night, this entity moved into the room we were sitting in, and caused me great discomfort, in addition to lowering the ambient temperature. Rather than invoke some great deity to cast it out, or banish this "ghost," I simply calmed my self inwardly, felt my inner temperature, and concentrated on feeling my temperature rise. I then asked the spirit to bide its time, that the pain it would cause us would in no way lessen its own, and that, in time, I would help it if I could.

Nothing I've read or put supreme effort into has worked. When I want results, I simply focus on what I know is true: that I have a modicum of power within my Self, and that I can use it externally. It is my chi, my Soul, my life force, and my aura.

Chaos magic? This is chaos magic. Chaos magic is doing what works, for you.

Enjoy the story, folks, and I'll be seeing you in your dreams,
Rev.Graves.

MCH(RU) S* W(-) N++++ PCM/NO(++) D A->++ a>++ C*(+++++) G+(++) Q++ Y
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Harconen
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« Reply #17 on: June 05, 2009, 06:22:30 pm »

Chaos
by Hiram Gordon Wells
Chaos is the field that underlies all things which exist. In the beginning there was Chaos. Before the big bang all order was bound into the monoblock, a point smaller than an electron. All else was Chaos. After the big bang the various dimensions of order were spontaneously created by the inherent symmetry of the original matrix. These dimensions continue to expand through the continuum, but still the underlying Chaos remains active and potent. The nature of the Chaos field is dimly understood. Is it the complete absence of order, or does it correspond to an order not comprehended by Man? Fundamentally it is the uncoordinated source of creation. From Chaos does creation rise, to be formed by other forces. The Greeks called this the Cornocopia; a twisted tube within which is nothingness, but from the mouth of which spews all manner of things. This is interestingly similar to modern theories concerning black holes. Physicists, such as Stephen Hawking, postulate that the structure of black holes may be that of a twisted tube, (called a "wormhole"), within which is a chaos without any predictable physical laws, (called a "singularity"). Further it is stated that these wormholes may have a terminus in another spatial/ temporal/dimensional location, (called a "white hole"). It is a matter of form passing through chaos becoming form again in another aspect. Here is a quality of the Chao s field, that it serves to reprocess matter/energy, breaking them down into components so that it may be reused in the various dimensional matrixes. In these matrixes, our universe for instance, the energy matrixes that form planets, stars, bodies, minds, etc, cannot be entirely broken apart, they retain some similarity. For example, the energy matrix of a body, upon deactivation of the governing principle, goes on to combine with similar matrixes. The corpse feeds the tree and the worm. It reshapes the consumed matrix into simil ar organic constructions. If this combining is delayed, say by isolation within volcanic rock, than the matrix will combine with the less energetic rock, the process of fossilization. With sentient creatures there are actually two matrixes working in combination, the physical matrix and the mental matrix. What has been said about physical matrixes generally applies to the mental, with this difference; that where the physical is usually recombined, except when the matrix is very weak or more energy is required to m aintain equilibrium in t he Chaos field, the mental rarely recombines, (this is termed possession when it combines with an already functioning matrix and called reincarnation when it uses a latent matrix ), instead it usually enters the Chaos field, wherein various things may occur. A special set of circumstances applies to mental matrixes in Chaos. These may be generalized in three ways:

It may be reprocessed; When this occurs the individual matrix is broken down completely. This is dissolution.
It may be partially reprocessed; It sometimes happens that mental matrixes enter Chaos, but the primal will to exist is strong enough to prevent it from being completely reprocessed. in these cases the intellectual qualities do not survive, but the remainder retains some integrity. These are just machines of a sort, what Qabalahists refer to as Qliphoths, (shells).
It may preserve its integrity; It may be that the individuals mental matrix is possessed of not only a strong will to exist, but also of a powerfully focused intellectual fixation. the individual matrix can preserve its discreetness if it can maintain clarity, a very difficult thing to do during conditions of discorporation. Managing this feat will raise another question, "what now?"
The individual cannot retain itself in the Chaos field indefinitely, it would inevitably break apart. Therefore the mind must travel. This raises another quality of Chaos. The chaos field has no dimensions, no time, no distance, at least in our mode of thinking. Basic laws that apply in the dimensional matrixes do not apply in Chaos. Different objects can occupy the same space at the same time, effect can proceed cause, and every point in every location is congruent. Everything is everywhere, always. One can enter Chaos from any particular location, and exit it at any other particular dimensional location, assuming integrity is preserved. The major difficulty i n this m ode of travel is navigation. A very nearly infinite number of choices is presented, no easy task sorting this out, and once one makes his exit, his individual matrix will adapt itself to local conditions, perhaps forgeting himself entirely. Most people have no idea where it is they want to be, in fact many do not even know where they are. They would become lost. There is a method for successful navigation. This method is possible because it is not required to die in order to enter the Chaos field. Travelling the Chaos is referred to by the vulgar as "astral travel". Few understand the nature of this. They use it as a sort of mental vacationing, talking to cretinous shells and gawking at illusions. The inhabitants of Chaos are generally useless to the individual, exceptions perhaps being other more experienced travellers (not al ways human), who might provide some insight. There, as here, you must always be on the lookout for charlatans. The use of travelling chaos before death is that it is much easier to keep individual integrity while possessing a body. The individuals body acts as a beacon to draw back the wandering mind. If the individual wants to use the Chaos field to plot his after life travel plans, it is required that the person know his true Will, for this will tell him where it would be best for him to ma nifest. Without this the individual can not go to where he should be, for he would not know what, or where, this is. But knowing ones true will in this area will raise sympathies which will lead one to his particular "portal of becoming". It is important to avoid facination, or the individual may find himself getting exactly what he thinks he wants, which may be hideously inappropriate. The chaos field is not in itself horrible, although it contains some horrors. Chaos is not hell, although it is inhabited by some types of demons. It is potential, the realm where possibility is born. It is the Apsu, the abyss of the Babylonians. The place of naked, formless creation. It becomes existant when given form by Enki, which is Wisdom and Intellect.

Feb. 1989 Hiram Gordon Wells

Postscript
Upon reading this essay it occured to me that some readers might take it as a justification for inactivity on this particular level. The old, "never mind what's happening now, things will be great in the afterlife, in heaven, on another planet, etc." This may be fine for the christian slave or whatnot, but it is hardly sufficient for those who are driven by that strange need to create, to attain. Only through progression through the multitude of evo lutionary levels can one go beyond, and it is by ones a ctions here and now that this progression is made.

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« Reply #18 on: June 05, 2009, 06:23:58 pm »

Chaos Magick
by Ray Sherwin

Chaos Magick has its roots in every occult tradition and in the work of many individuals. If any one person can be said to have been responsible, albeit unintentionally, for the present climate of opinion that person would be Austin Osman Spare, whose magical system was based entirely on his image of himself and upon an egocentric model of the universe. He did not intend that the system he devised for his own use should be used by others since it was clear to him that no two individuals could benefit from the same system. Nor did he fall into the trap of presuming that the information revealed to or by him was pertinent to all mankind as all the messiahs did. Aleister Crowley came to look upon him as a "black brother" purely because he refused to accept Crowley's Law of Thelema, preferring instead to work beyond dogmas and rules, relying on intuition and information uprooted from the depths of self.

The most recent public expression of Chaos Magick has been through the work of the Illuminates of Thanateros, an order which Pete Carroll and I initiated in 1978. Our aim at that time was to inspire rather than lead magicians interested in the Chaos concept by publishing ideas of a practical nature. Our approach differed to Spare's only insamuch as we were interested in group as well as solo magick. The response to our writings was much greater than we anticipated and by 1982 there were groups working in England, Australia, America, Egypt and Germany as well as allied groups such as the "Circle of Chaos" and many individuals working alone.

The difficulties of running such an order soon became apparent. What seemed simple to us, both in concept and technique, was not simple to people who had not suffered the bizarre and arbitary intricacies of what is now referred to as "traditional magick." This put us in an awkward position because it meant that a magical concept which, by our own definition, could not be taught now needed to be taught. Both Pete and I held guruship and hierarchy as anathema yet now we were being expected not only to teach but also to lead.

It has been said that all systems of magick have the same end result. I doubt that this is true because so many systems restrict their practitioners within such narrow parameters of dogma and morality (even if there is no priesthood as such) that instinct and imagination are stifled by rules and doctrines. A path cannot be chosen sensibly until all paths have been examined for comparison and to restrict oneself to one path would, in any case, limit ones experience and modes of thinking.

A solution was eventually to the problem of how to reach that which could not be taught. No rules or instructions were ever given, only suggestions. No mention was made of notions best left for the individual to decide such as reincarnation and the existence or nature of god. Ideas of that nature have little bearing on the performance of practical magick anyway, and individuals practising the techniques rapidly came to their own conclusions. We knew that we were on the right track when we came to collating the information sent to us by individuals and groups. Without exception everyone who sent results to us considered the techniques they had used to be extremely potent but - and this was the important thing - they had all come to different conclusions on matters of philosophy. That they had come such varying conclusions and still wanted to remain within the loose organisation structure we had set up was more encouraging than anything else.

To detail the methods of Chaos Magick would be spurious since they are adequately dealt with in available publications. It would be useful however, to point out a popular misconception which has been unintentionally fostered by people writing in specialist magazines. There has been some confusion about the word 'chaos', some writers believing the word to have been used in this context to express the techniques themselves. Nothing could be further from the truth. Whilst it is correct that some modes of gnosis are effective because they confuse the ratio-cinative functions they ultimately lead to clarity and magicians involved in the Chaos current tend to be meticulous in the way they organise their programme of work. This is a legacy inherited from the "93 system". We formulated the term "Chaos Magick" to indicate the randomness of the universe and the individuals relationship with it. The antithesis of chaos, cosmos, is the universe suitably defined by the successful magician for his own purposes and that definition is under constant scrutiny and may be regularly changed. Chaos is expressive of this philosophy and reinforces the idea that there is no permanent model for the individual's relationship with everything that he is not. The word encompasses not only those things we know to be true but also what we suspect may be true as well as the world of impressions, paranoias and possibilities.

If there were anything such as a Chaos Credo it would run on the following lines: I do not believe in anything. I know what I know (gnosis) and I postulate theories which may or may not enter my system of adopted beliefs when those theories have been tested. There are no gods or demons, except for those I have been conditioned into acknowledging and those I have created for myself. I create and destroy beliefs according to their usefulness. In the words of the wise "nothing is true, everything is permitted" - provided it interferes with no-one.
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« Reply #19 on: June 05, 2009, 06:26:44 pm »

Chaos Magick and Morality
Date: Sat, 23 Aug 1997 14:24:52 -0500 (CDT)
From: chuck27@ix.netcom.com (Chuck Cosimano)
To: zee-list
Subject: Re: Chaos Magick and Morality


The problem of morality in magick and lack of it in Chaos Magick is not so much a problem for the magicians as for those around them. Morality, after all, is nothing more than a set of principles, usually, but not always, stated that groups of people expect others to live by if they wish to be accepted into that group, be it a small religious cult like the Amish or a broader civil society.

Now magick, as it deals with the raw energies of the cosmos and the various non-physical (at least as we understand the term) entities that abound therein, operates in a universe where the principles of any given human social grouping are simply not going to apply. For example, if I invoke the deity Electricity, that god is not going to care if I use his energy to light my house or electrocute my neighbor. The society I live in will have definite and strong opinions on the matter, but the deity will not. The reason for this would seem to be relatively simple. The consciousness that runs the universe does not give diddly about human social opinion, if it even knows that such a thing exists.

That being said, magicians are social beings. And while lots of us would like to think we have totally freed ourselves from the social strictures of our mundane or worse (orthodox wiccan, for example) neighbors we still have a lot of things floating around in us that we have internalized and are not just going to leave, nor do we want them to. And every once in a while we run into them just after spending hours and hours fulminating against morality only to find ourselves experiencing what can only be called moral outrage and then our fellow magicians laugh at us because we got caught with a principle showing.

Now, explaining this to someone else, particularly someone who is not a magician, can be nigh unto impossible because that person may have internalized so many rules that the concept of working in a value-free structure is either inconceivable to that person or so utterly terrifying as to be unthinkable. For example, my fellow Theosophists will tie themselves into intellectual Gordian knots trying to figure out the workings of Karma and the along comes Uncle Chuckie who unties the knot the same way Alexander the Great did. I cut it by simply saying Karma is hokum. This makes them somewhat nervous, but since they know me they don't get as terrified about it as they used to. Even so, they still live a world where the universe is run along the lines of Victorian sentimentality and get very bothered about things that other people consider to be merely annoying or entertaining. They aren't going to change, so I don't try to. And as they know they can't change me, they have come to the conclusion that I am a refreshing bit of heresy and we enjoy each other's company tremendously. The same situation probably applies to most of the people on this list in one way or another depending upon whom they hang out with.

It would seem that Chaotes, being the mad spiritual anarchists that they are, will never quite fit in with any stated concept of morality but will rather follow their own internal systems.


Uncle Chuckie
--
"When you are willing to do that which others are ashamed to do, therein
lies an advantage."  The Book of Lord Shang
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« Reply #20 on: June 05, 2009, 06:29:52 pm »

Chaos vs Eclectic Magick

From: "Joseph Max.555"
Newsgroups: alt.magick.chaos
Subject: Re: Chaos vs Eclectic magic
Date: Sat, 19 Jul 1997 18:00:40 -0700



On Wed, 16 Jul 1997, garyb wrote:
What are the differences(if any) between Chaos magic and Eclectic magic?

I've read some books and articles by both Phil Hine and Peter Caroll and I like them very much. But besides the labels and institution what is the difference between their theories and say...Issac Bonewits book Real Magic, which I'm not sure is Yellow Magic(?) or Eclectic Magic?

Chaos Magic is eclectic, but eclectic is not necessarily Chaos Magic.

It's more a matter of approach and attitude. Most of the _practices_ of a given chaote or group may of course be considered "eclectic".

But Bonewits posits a particular set of _beliefs_, that are basic assumptions or axioms that are to be accepted as TRUE. There's a whole list of them, I think, if I remember the book.

Chaos Magic posits no beliefs -- at least none to be considered absolutely "true". Nothing is true. You are therefore free to take anything you like and use it AS IF it were true. Everything is permitted. And the amazing thing is that even if you're _faking it_ it still works!

A belief system, ANY belief system, even one cobbled together from bits and pieces, copied or original, if it's _continuously_ subscribed to as being _absolutely true_ by the magican, it ceases to be Chaos Magic.

Chaos Magicians are magical agnostics. They don't _know_ what might be absolutely true, and suspect that _nothing_ is -- and they DON'T CARE.

This shows in the contrast between Pete and Phil. Pete's obsession was empire building -- he was fascinated by the old Magical Order gambit and wanted to do what Uncle Al did and leave a legacy. And he's done fairly well with it. He sees it as ultimately philosophical and political, hence his aeonic theories.

Phil is more personal and "eclectic". His passion is sociology and psychology, and his work reflects it. Each man has picked what has meaning FOR HIM and projected his magic onto it.

Bonewitz believes in ultimate meaning, of a "magical universe" governed by laws. So did Crowley. Neither would be happy with the idea that the ultimate meaning of the universe is that there is no ultimate meaning of the universe.

Chaos Magic sees nothing but infinite chaos, stochastically dragged into existence by each and every observer according to their predispositions, and by manipulating these predispositions it can be bent in desired directions by a canny intelligence.

I like that neither have their roots in age old dead beliefs and stem from those things that draw emotion and passion from the wielder.. much like art...

Obviously you're not familiar with Bonewits' recent work, being an "Arch Druid" and all. Talk about an age-old dead belief system...
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« Reply #21 on: June 05, 2009, 06:31:46 pm »

Defining Chaos
by Mark Chao
Introduction
Chaos, according to the `Oxford English Dictionary' means:
A gaping void, yawning gulf, chasm, or abyss.
The `formless void' of primordial matter, the `great deep' or 'abyss' out of which the cosmos or order of the universe was evolved.

There are a couple of additional definitions, but they are irrelevant to this discussion. When chaos is used in magic, there is no place for con- fusion or disorder.

Chaos is the creative principle behind all magic. When a magical ritual is performed, regardless of `tradition' or other variables in the elements of performance, a magical energy is created and put into motion to cause something to happen. In his book, `Sorcery as Virtual Mechanics', Stephen Mace cites a scientific precedent for this creative principle.

I quote:

"To keep it simple, let us confine our example to just two electrons, the pointlike carriers of negative charge. Let us say they are a part of the solar wind--beta particles, as it were--streaming out from the sun at thousands of miles a second. Say that these two came close enough that their negative charges interact, causing them to repel one another. How do they accomplish this change in momentum?

"According to quantum electrodynamics, they do it by exchanging a "virtual" photon. One electron spawns it, the other absorbs it, and so do they repel each other. The photon is "virtual" because it cannot be seen by an outside observer, being wholly contained in the interaction. But it is real enough, and the emission and absorbtion of virtual photons is how the electromagnetic interaction operates.

"The question which is relevant to our purpose here is where does the photon come from. It does not come out of one electron and lodge in the other, as if it were a bullet fired from one rock into another. The electrons themselves are unchanged, except for their momenta. Rather, the photon is created out of nothing by the strain of the interaction. Accord- ing to current theory, when the two electrons come close their waveforms interact, either cancelling out or reinforcing one another. Waveforms are intimately tied to characteristics like electric charge, and we could thus expect the charges on the two electrons to change. But electron charge does not vary; it is always 1.602 x (-19) coulombs. Instead the virtual photons appear out of the vacuum and act to readjust the system. The stress spawns them and by their creation is the stress resolved".

Austin Spare understood this principle in regard to magical phenomena long before scientists discovered photons or began experiments in the area of chaos science.

Austin Osman Spare-some history
Austin Spare was born at midnight, Dec. 31st, 1886 in a London suburb called Snow Hill. His father was a London policeman, often on night duty.

Spare showed a natural talent for drawing at an early age, and in 1901- 1904 left school to serve an apprenticeship in a stained-glass works, but continued his education at Art College in Lambeth. In 1904 he won a scholarship to the Royal College of Art. In that year he also exhibited a picture in the Royal Academy for the first time.
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« Reply #22 on: June 05, 2009, 06:57:19 pm »

FireClown's Basic Booklist
by Fireclown (dagaz@netcom.com)
Suggested reading for the confused AMC reader, with some pointers on locating as well as content, not comprehensive and extremely subjective.

Basic Books--
Liber Null & Psychonaut, Peter J. Carroll
This is the best basic intro, goes into much theory and some practice primarily rooted in Austin Spare, Aleister Crowley, etc...gives good info on Chaoist Jargon, such as use of the ideas 'chaos, kia, paradigm paradox modulated, etc. The sigils section is born out of the works of Austin Osman Spare, and are simple and basic. His work on the Alphabet of Desire might mean something to him, but in view of Spare I can't tell where he came up with the stuff. Good practical work in many sections, much odd theorizing, such as what happens to the Kia after death. All and all, an impressive work, which should be read by anyone interested in magick.

Chaos Condensed, Phil Hine, original chapbook, 1992 Phoenix Publications and Chaos International.
I love this book. It is short, extremely practical, often hilarious, and is everything that the book of the same name, published 1995 by New Falcon fails to be at four times its length.

The Book of Results, Ray Sherwin,1978, 1980, 1983, 1992.
The '92 edition published by Revelations 23 Press. This is perhaps my favorite Chaotext. Sherwin co-founded the IOT, and left sometime later, I can't recall when. Fifty pages of highly directed, highly intelligent, highly practical work using sigils to perform magick in all areas of life. The Caltrops of Chaos banishing is very strange, though I've never used it to any great effect. "This guy's intense -- and I thought I was militant" Fra. Animus Accipio 3° IOT

Stealing the Fire from Heaven, Stephen Mace, privately printed, in New Haven, Connecticut, my copy is Fourth Edition, Revised and Enlarged, 1984.
This is, to my style of work, the most important book on the magick of Austin Spare, outside of the originals. Mace, like Sherwin, has rightly taken the position that Sigils lead to their own system of magick. Mace prepares a fine body of practice, which should suit most solo sorcerers of the Zos Kia Cultus bent just beautifully. Unpompous, clear, concise, self published, everything I want in a book and less. Less Dreck, that is. 106 pages.

SSOTBME, no author (Ramsey Dukes). 1979 Nigel Grey-Turner, London, distributed by Samuel Weiser.
This book made me realize I was a magician, not insane. Or at least both a magician, and insane. Great, funny, a Grimoire disguised as an essay, only 96 pages long (I like short books, and often, short women), as well as the best book to give to people if you want them to think you are smart and goofy, as opossed to stupid and psychotic. Find it. Buy it. Read it blind drunk the first time, maybe the second time too...

Chaos, the Broadsheets of Ontological Anarchy, Hakim Bey, no copyright 1985 Grim Reaper Books.
Can more easily be had as part of a longer book, T.A.Z.-the Temporary Autonomous Zone, also Hakim Bey, Autonomedia, sometime in the last few years. Cheap, too. The first is a whopping 46 page large print book, the better be assimilated by blind or really stoned people in ill lit squats. Fine theory/poetry inspirational work, pretty much like one of those 'thought for every day' tomes published by that Twelve Step Publisher. However, there are only thirteen chapters. I expect this is because Bey figured his readers to be unrepentant burnout perverts (UBP), and knows what the memory can get like... The UBP Sorcerers Bible. Read in conjunction with SSOTBME whilst hitchiking across country, navigation courtesy of the Tao Teh King, and you may turn out like me. Highly recomended.

Practical Sigil Magick, Frater U.D., Llewellyn, year unknown,
I sold mine to get Visual Magick. As I recall, a good intro text on sigils, much easier to get but nowhere as good as the Sherwin/Mace combo. Solid work, good writing, someone else can review it, not really my style. Easy to find, though, and well worth reading.

Visual Magick- A Manual of Freestyle Shamanism, by Jan Fries, Mandrake (of Oxford, there are at least two Mandrakes) 1992.
This book, however, IS really my style. Probably the best moderately available text on the subject. Fries does not use 'Chaos Magick' as a term, but the sources are the same, and the angle of approach is quite different. Filled with useful technique, sanity (but not too sane) Fries blends Spare/Crowley/Neuro-Linguistic Programming/Behavioral Psych. and paganism into a fine and heady brew for those who work and experiment more than they theorize. 136 pages, indexed.

Chaos & Sorcery, Nicholas Hall, Nick Hall Published 1992.
To my knowledge, there are only 300 copies of this book in English, and I don't know if the German edition ever saw the light of day. I hope so, because it is the only book of its kind. A solid, powerful work of sorcery, as defined by the book: "The art of using material bases to enhance a magickal conjuration, the outcome of which is determined by the sorcerer's will." I will quote a quote here, from an unknown source: "sharp, fast, unsentimental". This book is actually enough to get you into and out of all sorts of trouble. Chapter Titles should make the content clear: 1) Tools of Sorcery. 2) Techniques of Sorcery. 3) Malicious Doll Magick. 4) Beneficial Doll Magick. 5) Word Weaving. 6) Chaos and Sorcery. 111 pages, every one devoid of morality, in other words, a truly fine work.

Prime Chaos, Phil Hine, Chaos International,1993.
Excellent work mostly focused on group Chaos Magick, therefore the only work of it's kind to date. One of the most firmly rooted in the modern world texts on Chaoism to be had. I think there were no more than 4-500 made. Sure to be re-released in a big print run in the next year or two. I hope... This book and others by Mr. Hine are why I don't like the New Condensed Chaos.

Chaos Ritual, Steve Wilson, Neptune Press 1994.
This book, I can only describe as 'rad'. I am, after all, a born and bred Kalifornian, and it is therefore permitted. BOOM! Goes this book, heading in a very different way than all other books on Chaos Magick, and a good, helpful, practical and enjoyable ride it is. A strange work in three parts, one of Chaos Yoga (for lack of a better description), another on Medicine Wyrd (Chaos Shamanism) and the third, the Chaoetia, which as you might have guessed, it rather like a Chaos Goetia. Buy This Book, it 'Rocks'.
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« Reply #23 on: June 05, 2009, 07:01:25 pm »

The Fluid Continuum
--or--
What the f***'s an Egregore?
From: Fenwick Rysen
Newsgroups: alt.magick.chaos
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 (cybercoyote@mindspring.com):
> 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, countires, etc.) that summates its principles, beliefs, and goals, and guides people in accomplishing them.

A good example of such an egregore is when someone say a project has "taken on a life of its own".

That's a traditional egregore. In chaos magick, it's slightly different. I consider it as part of a fluid continuum describing the strength of an entity. You start out with dumb, unintelligent sigils---these just represent something, but don't actually think. Charge a sigil long enough, and you'll end up with a servitor, which is usually either completely stupid but capable of doing complexe tasks, all the way up to being able to think onits own and deduce things in its operation.

But when a servitor gets really big, what happens to it? The moment it becomes more than one person can handle, I consider it an egregore. At this point, it becomes capable of making some of its own demands, guiding its own work (though usually along the lines of the original goal of the people who created it) and in general "taking on a life of its own".

Once you get bigger than this, you get a godform: something that has grown so strong that the people involved with it take up a subservient relationship, often worshiping it, or appealing to it for help. (My apologies to any gods not created in this fashion who may become offended by such a simple explanation for their existence.)

So you get
SIGIL --> SERVITOR --> EGREGORE --> GODFORM
Or at least, that how it works in my own little twisted version of reality. If it makes sense to yyou, use it, if not, scrap it and try something else. Remember, chaos magick is about whatever works for *you*, so you don't need to adopt any of my own explanations or the baggage that comes with them unless you want to. Get a few other people's opinions, do some reading, and formulate your own views.

Big Evil Corporations (or good ones, for that matter) can be considered a kind of egregore. Hmm..... "Legal Entity"..... Might be something there worth playing with.

Good luck to you.


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« Reply #24 on: June 05, 2009, 07:17:49 pm »

GO UNDERGROUND and be a CHAOS MAGICIAN
From Joel Biroco's "The Exorcist of Revolution." (1986)
What is this world of hatred and strife and war and hatred and strife and war. Is it, perchance, a world of hatred and strife and war and of hatred and strife and war. The answer is YES it **** well is and I want out. I want the underground of life where I am now, the underground of life. But where is this you may ask and how can I get there. Well, if you are working then walk Out straight away, get on a bus and go home and say **** you employer and be quick with my last pay cheque. Say **** to giving notice, if you can't walk out just like that then you won't be able to hack the underground. Then get yourself a garret to starve in and sign on the dole. Be prepared for being **** around for weeks and months before you see any money, especially if you walked out on your job. Now say to yourself I'm finished with all that ****. So that's about the equivalent of dipping your big toe into the waters of the underground before wading in. Now stuff your central nervous system with hallucinogens listening to Beethoven's Ninth/The Cure/just about anything at full blast for months. Buy a second-hand aquarium and set it up in your garret, it doesn't matter if the glass is cracked you're going to use it for growing psilocybin cubensis mushrooms. When the weather gets warmer start sowing the marijuana seeds. Think of yourself as being on the run from the law, or forever one step ahead of the posse, or the landlord of a brothel. You're not "living" any more, you're "holding out". Then find an artform in which to work, start drawing in pen and ink, buy a battered typewriter. Become reclusive, don't shave, grow a beard, keep your hair unkempt, throw things on the floor, keep chickens in your room. Recite "Property is theft" ten times a day or until it seems obvious. Read books like Dostoyevsky's "Notes from Underground", Orwell's "Down and Out in Paris and London", Raoul Vaneigem's "The Revolution of Everyday Life" and Miyamoto Musashi's "A Book of Five Rings. Swot up on your Burroughs, Beckett, Celine, Kerousc, Coctesu, Rimbaud, Hesse, Poe, Baudelaire, Lautreamont, Nietzsche, Joyce, Stein. That's a decent start, now the water's up to your waist and the tide seems to be taking you further away from the shore and "The Fall and Rise of Reginald Perrin" seems strangely subversive. Now read "Desert Island BIFF" just to make absolutely sure you don't turn into a jerk. At this stage there are two directions you can go in - back to your parents' home and beg to be taken back in because you've found the big wide world too harsh, or onward. Or the former followed by the latter if you need a breathing space. Now get stuck into Crowley, read "Magick" and "The Magical Record of the Beast 666". Read the works of Austin Osman Spare and start casting sigils. Spend more on incense than clothes. In fact don't buy any new clothes at all. Give money to tramps even though you can't afford to on the grounds that you might be a tramp yourself one day and you're the kind of person who will be able to help you out of a jam. This is the way you start to see the world of the underground. Wall all around Central London every week or two and simply observe. Just stand and stare. Sit on the pavement in Covent Garden all day long watching people come an go, watch street entertainers and practice saying you're broke when asked for money merely by the look on your face, do it until it no longer feels like an affectation of poverty, feel what is rich about being poor. Never spend more than a fiver in one go unless it's in order to distribute your art, print your writings or produce a magazine. Eat less meals if by doing so you can have a more diverse range of Letraset at your disposal. Learn what can be done with lentils. After a while you'll start to experience the underground as a real place, and you'll get more and more enmeshed in it, then will come the point at which you can start making your own rules, you don't have to be a tramp, you don't have to be living with bedbugs for your only company, but as a result of enduring this kind of lifestyle for a while you'll learn to see what the underground is and you'll be able to move freely within it. You won't need more than a glance to pick out the pimps the plain-clothes cops the pushers the three-card-monty lookouts the spivs the touts the knifeboys the freelance journalists the computer whizz-kids looking for recruitment by a master criminal, all these people will tell you what they are uncontrollably. You, on the other hand, as a chaos magician, will have the subjective impression you project to others completely under control, you can at will project the aura of any one of the above and more, or blend invisibly as just another face in the crowd, according to your desires and purpose. Here is the secret of the underground - to merge - to stalk it without affectation. You can only merge into something when you know what it is you're trying to merge into, and there is nowhere where there are more lessons to be learnt than the underground, it exists on a different magical plane to that environment frequented by those who try to be magicians in the hustle and bustle of commuters, the nine-to-fivers. Magick works with greater effectiveness in the underground because the urgency caused by chaos is substantially greater than that experienced by those who immerse their lives in the framework of an imposed order. Just as an ordinary man has the potential to become a hero when thrust into a dangerous position by fate that he would have thought he was not up to if there had been time to think about it, so can an average magician become a great magician when his environment is chaos, the difference being that the chaos is deliberately procured and approached slowly and stealthily like one might try to walk past a sleeping tiger. One places oneself in dangerous situations carefully in order to gain the co-operation and strength of the tiger, and eventually its stealth - the merging with one's surroundings in order to walk unseen and unheard, to literally pounce upon the object of your desires. That is chaos magick.

Sure, you can be a magician in the world of work and mundaneness but you'll never be the kind of magician you could have been, a chaos magician is an underground magician, those magicians who tell you that you can be a chaos magician whilst still tied to conformity are simply those magicians who lack the strength and conviction to let go of their conformity, for which they have battled for years to possess through a misguided allegiance to hard slog. They are excited by the idea of chaos and of plunging themselves into it but they are afraid of letting go and so they make of their chaos magick something without chaos, something which can be carried on over a weekend in order to fit in with the demands of a working routine. Don't let anyone convince you this is chaos magick, don't let anyone glamourise magick of a lesser character through use of the epithet "chaos". Chaos magick can't be marketed and sold to the masses, it can only be lived. Anything else is nine-to-five magick, which you may use for securing payrises and promotion.

What your life is immersed in will be what you use your magick to affect. If your life is immersed in the underground and you become concerned about such nebulous subjects as rebellion and revolution and romance your magick will naturally be directed into this arena and enable you to live what others are only content to talk about. This then is the underground. If you are holding down a steady job and pursuing a "career" it also stands to reason that your magick, your drives and desires, will be fuelled to take you in a direction you think you want to go in, to further you in what you are presently pursuing, without regard to your more romantic hopes of which you are so convinced that you never make the slightest effort to realise them. No, onward to your very own mortgage and bank loan for that wonderful car and the ever more rabid consumption which follows as a natural result of following the path that you are following. Such people recognise art only through the emotion of acute jealousy.

It can't be helped and it doesn't matter, it doesn't matter to me that is, but it might matter to you if this is you I am writing about. What is, after all, your motivation for getting into magick, your motivation for reading a CHAOS text. Insight? Power? Most power-hungry magicians **** themselves up sooner or later, so no doubt it is insight you're after. Ask yourself what insight there is in pursuing a useless career, kidding yourself that your high-flight aspirations lead to wondrous marvels. I'm not talking to the doomed, manual labourers and people who dig the roads and read electricity meters, I'm talking to those who glorify dead-end jobs in publishing, the media, banking, social work, advertising, and convince themselves their lives have meaning, purpose, and, above all, that most magical of dead-end words - prospects. Ask yourself, just how long will it be before you start buying your first shares? What a life! Give me the turmoil of chaos anyday, rather allow my magick to resemble the goings-on in a subterranean Chinese kitchen cum alchemists cave than the goings-on in your average air-conditioned office complex. Do you think about these things? Do you think you ought to think about these things? What do you want your life to be, do you know most people never ever think about this, rather they settle for the short-term option qf seeing something develop out of a lifestyle they hate, their catharsis being the accumulation of material goods. Ask yourself, what will ever develop out of an existence you hate? Isn't it better to turn your back on all of it and plunge yourself into a lifestyle you love and say **** to poverty this is what I want my life to be, let my art be my catharsis for the malaise such poverty invokes. Isn't it altogether more likely that something will eventually develop out of a lifestyle you love, that your need to raise yourself above poverty will eventually be satisfied, by magical means, because you have had the courage to throw yourself into the driving urgency of chaos. These are all important things to consider. By all means be a nine-to-five magician, you don't have to be a chaos magician, it's not compulsory, but don't be a nine-to-five magician if you secretly desire to be a chaos magician because one doesn't lead to the other. This is the fundamental difference between chaos magick and other forms of magick and why chaos is the magick for now, for as long as now lasts. The magick that evolves out of chaos magick (for even chaos magick will only last as long as it does) will be the treasure of those who have had the courage to embrace chaos now,all the rest will have to content themselves with the realisation that they will be peddling a bicycle with a puncture uphill for evermore. Chaos is happening now, not next week, not next month, not next year. You can't get into chaos later if you've come across it now, this is your one and only chance, the only people who can get into chaos later on are those who are yet to hear about it. Real Pied Piper of Hamelin stuff this. You see, chaos is that thing which is instantly recognised by those it is meant for, that is what it is all about. If you are reading this and saying to yourself now that this is for you then find that strength within yourself to grasp it and make it your own. If you are reading this now and saying this isn't for me then that is because it isn't for you, you're an outsider who has got ahold of this publication by an unfortunate accident, so back off, that is an appropriate reaction. We will feel no sense of loss not to have your company I assure you, we will happen without you and inspire of you. If you can't see the urgency and what needs to be done then you are blind and I cast a spell to cast you into the pit. May Satan spike you with his dung fork and place hydrofluoric acid in your contact lense containers. You bastards live through what we do and what we die for, so we have no sense of regret in cutting ourselves off from you and saying "**** You Conformist!" What is it you conform to but conformity itself? **** You!
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« Reply #25 on: June 05, 2009, 07:20:36 pm »

An Introduction to Chaos Magick
by Adrian Savage
Chaos - the absence of form and order - above all other words chaos haunts Western man. It fills his mind with visions of seas running into rivers, men giving birth to frogs, fish flying through grassy clouds. It is the unnamed heart of every horror story - the unexpected, the unpredictable, the uncontrollable, the lawless - chaos.

From the very beginning of his history, Western man has sought to defeat this most relentless of enemies - chaos. He has searched for words and gestures to tame the chaotic, arbitrary wills of his earliest Gods. He has created the image of an all powerful deity who not only brought order out of nothingness but is the essence of the law. He has chosen innumerable tyrannies, preferring the loss of his very soul to the sight of dogs running wild in his streets. He has examined the world around him, hoping to find inflexible laws. He has almost destroyed the original conditions of his planet - the very processes that make his life possible - in order to control every facet of his existence, often sacrificing his deepest instincts on the altar of his need for stability. And where he could neither find nor impose order, he has devised myths, dogmas, convoluted philosophical speculations, occult formulae and sterile scientific theories, murdering anyone who dared question these fancies - all to deny the terror he feels when faced with what he cannot understand.

From the darkest past to this very second, his image of the wise one has been of someone who knew the secret law hidden beneath the seemingly arbitrary world around him. His vision of the magician has been of someone who could exploit that law to bend to his will the ever-changing event of life.

Yet, beginning in the late Sixties and continuing into the present, voices from England - that least chaotic of countries, home of manicured gardens, tea at four, and a class system that fixes each person's place with their first breath ‹ have proclaimed chaos the only reality, the true source of all Magick. Angry, and at times shrill, they scream denunciations at those who proclaim the quest for divine order. They worship that most ancient enemy - chaos.

To understand this rebellion. we must first explore the traditions that spawned it. Since in a work of this scope we cannot examine the entire body of occult though we shall have to limit ourselves to those streams most relevant to Chaos Magick.

Let's begin in Medieval Europe. It was during this period that three branches of occultism developed that still influence Western magical thought to this day - Wicca, Satanism, and Ceremonial Magick.

Of the three, Satanism is the easiest to discuss - and dismiss. Because of the Church's continuous interest in the subject, Satanism is the most carefully recorded and best researched of the three branches. Its basic concepts are also the simplest: the complete reversal of Christian beliefs. The Satanist performs the Latin Mass backwards, mocking it. He extols greed instead of charity, revenge instead of forgiveness. Just as the Christian views Christ as a personal savior who will reward a lifetime of servile deprivation with an eternity of bliss after death, the Satanist sees the Devil - whom, by the way, the Christian identifies as the enemy of divine order, Chaos Incarnate - as a personal savior who will reward him with earthly power and riches for raping his neighbor's wife. In both cases, the object of worship is viewed as an external master whose will must be obeyed. Unlike Wicca and Ceremonial Magick, Satanism seems to have changed little since the day of its birth. From the beginning to the present, its strongest current has been a cry against the unnatural sexual morality advocated by Christianity. In the Middle Ages, it might have been an extreme and rather dangerous form of therapy for sexual hang-ups. In the succeeding ages, it seems an excuse to party and, perhaps, a way of gaining the less physically attractive a greater number of sex partners. As soon as the Church stopped burning its advocates, Satanism has been a pose to shock the more socially conventional. This is especially true today, when Satanism is the slogan of a number of rock bands - a device by which to offend the parents of pimply faced adolescents, stir up their already overactive hormones, and add the illusion of substance to shrieking wails and infernal noise.

Unlike Satanism, until recently Ceremonial Magick has not presented itself as a rebellion against Christianity. Ceremonialists had, in fact, been careful to avoid anything the Church would consider heretical. Often they were devout men who felt they were exploring the deeper mysteries of the Christian faith. In his rituals, he invoked the protection of the God of the Jews and the Christians and the aid of the archangels and angels of the Judeo-Christian pantheon. If he had to evoke demons, he did so in the name of the Lord and he only called upon those devils his God had bound to the service of mankind. He was never persecuted by the Church. There was and is a strong class and sex bias within Ceremonial Magick - its practitioners have traditionally been aristocratic men. This bias permeated the entire field. Its rituals were addressed to male entities; they were long, practical only by those with a great deal of leisure; they were often in Greek and Latin and involved knowledge of geometry and mathematics, all hallmarks of the learned class; and it required lavish robes and tools which only the rich could afford. Most indicative of its class bias was its curiously scientific orientation. Like a scientist, the Ceremonialist believed the desired effect could only be attained by using the proper tools in the proper procedure - any deviation brought certain failure. Like the scientist - which he often was, by the way - the Ceremonialist sought knowledge. Having little material need, he often sought the secrets of the visible and invisible universe purely for the knowing. Though the Ceremonialist most often worked alone, he usually learned his art in a lodge - moving up through its ranks, guarding the secret teachings of his own station, while slavishly obeying his superiors in hopes of eventual promotion. The lodge's hierarchical structure paralleled the Ceremonialist's view of the universe, every rank representing a clearly defined plane that he had thoroughly examined and mastered.

Though it has retained much of this bias - the lodges, the expensive equipment, the hierarchical view of the universe - unlike Satanism, Ceremonial Magick has evolved and changed. The agents of these changes were the Hermetic Order of the Golden Dawn and its best known member Aleister Crowley. The first change came in relation to the beings addressed. While retaining the Judeo-Christian hosts, the Golden Dawn also addressed gods from the Egyptian and Greco-Roman pantheons, often dressing in robes and headgear suggestive of the deities invoked. After Crowley went on his own, he continued to address the old gods. Furthermore, he denied the existence of an all powerful godhead at the top of the universal hierarchy. He proclaimed the goal of the Magician to be "the attainment of the knowledge and conversation of the Holy Guardian Angel," the fulfillment of his "true will," and the realization of his own divinity. Although some Magicians were influenced by the work of Carl Jung, who considered all gods to be arch typical images projected by a collective unconscious, and by Eastern philosophies, which we shall touch on later; others were beginning to take a more psychologically oriented approach to their work. There is little doubt that Crowley believed the Holy Guardian Angel to be an entity external to oneself, one of a number of intelligences operating from other dimensions of existence. To Crowley, the realization of the Magician's divinity did not mean his absorption into the absolute; it meant the fulfillment of his individual line of evolution. Tirelessly, Crowley worked - writing new rituals in English, founding the Astrum Argentum and restructuring the Ordo Templis Orientalis, adapting Oriental concepts, synthesizing the various magical traditions - Greek, Egyptian, Hermetic, Cabalistic, and Masonic - into a new system, which he publicized in endless books. Aside from bringing Magick back into the public eye, Crowley's greatest contribution was his forthright admission of the true source of Magical Power - sexual energy. Having openly proclaimed the secret, he reveled in the notoriety that followed - acknowledging his use of drugs and orgiastic indulgence to facilitate entry into altered states of consciousness, espousing Thelema, a philosophy of absolute personal freedom (or license as his critics charged) and styling himself "The Beast 666," Crowley went out of his way to shock. In so doing, he opened himself to needless misunderstandings and, in many quarters, was branded a Black practitioner. In spite of his evil reputation, and despite the existence of more traditional Judeo-Christian oriented ideas - notably those of Dion Fortune and Israel Regardie, both Cabalists - Crowley is widely considered the fountain from which flows all modern Ceremonial Magick.

Wicca, the third branch, is perhaps the hardest to write about. Without lending undue credence to its Medieval persecutors, who associated it with Satanism, the works of Margaret Murray, who considered the religion of prehistoric man, and the mostly self glorifying "traditions" of its modern adherents, almost nothing can be said of its past. A few things, however, seems readily apparent - the most important of which is, that in every way the Wiccan stood in contrast to the Ceremonial Magician. First and foremost, the Wiccan practiced a religion opposed to Christianity, doubtless a continuation of ancient local beliefs, though what these beliefs were is hard to say with certainty. It was because of their rejection of Christ that Wiccans were murdered by the Church. In an age where Church and state were one, religious tolerance was considered the gateway to anarchy. Where the Medieval Ceremonialist was an aristocratic man of the city, the Wiccan was always a peasant and most often a woman; where the Ceremonialist practiced alone, performing complicated rituals in Latin and Greek, summoning Angels and Demons to teach him the mysteries of the universe, the Wiccan commonly celebrated the phenomena of the changing seasons, chanting simple rhymes in order to secure a better harvest or a mate. The Ceremonialist practiced the mystic "Art," the Wiccan practiced "The Craft." Much of these differences continue to this day. The modern Wiccan still works within a coven and, though he may live in an urban apartment and have no knowledge of agriculture, he still celebrates the precession of the seasons, chanting in rhyme for whatever he may need. Where modern Wicca differs from its Medieval roots is difficult to say - hereditary Witches, descendants of Wiccans who survived the "Burning Times," are incredibly secretive about the beliefs and practices that they have inherited from their ancestors. Even if they were not, it would be impossible to tell how much the original ideas were distorted, added to, and subtracted from as they were handed down from generation to generation. Therefore, it is also impossible to tell how much Gerald Gardner ‹ the father of modern Wicca - preserved from the past and how much, despite his claims to the contrary, he actually created. Whatever the case might be, just as most modern Ceremonial Magick flows from Crowley, modern Wicca derives from Gardner. Although agricultural symbolism abounds in Gardneršs rituals and, by extension, those of most modern Wiccans, much of it seems so much like rhymed and simplified versions of Ceremonialist rites that rumor assigns their true authorship to Gardner's good friend, Aleister Crowley. In contrast to Ceremonialism, however, what distinguishes modern Wicca is its relentless feminism. Wiccans worship a dual godhead - a God, often identified with the Sun, Mars, Pan, or Horus, and a Goddess, often identified with the Moon, the Earth, Venus, or Isis.

In all guises, the Goddess is considered dominant. She gives birth to the God, who is both son and consort. She is considered eternal, while the God suffers continuous death and rebirth, symbolized by the procession of the seasons. The phases of the Lunar Goddess ‹ waxing, full, and waning - are identified with the three phases of a woman's sexual life cycle - maiden, mother, crone. The basic ideas are elaborated upon in a variety of ways. Women are always considered wiser, more psychically powerful, and spiritually developed than men and, while Wiccan rituals are performed by a Priest and a Priestess, the Priestess is always the absolute authority. The Priest is always her servant. An observer well versed in psychology might detect in Wiccan rituals a subtle form of female sadism and male masochism. Many Wiccans advocate Matriarchy - a social system in which women hold ultimate political power. Unlike the Ceremonialists, who tends to time his rituals according to intricate astrological calculations, the Wiccan performs her Magick to the phases of the moon - works of expansion are begun during the new, and culminate during the full moon; works of constriction are done in reverse. Identifying the Earth with the Goddess and seeking to keep close to its agricultural roots, modern Wicca is keenly interested in Ecology. Wicca today is highly image conscious, always downplaying its popular association with curses and orgies. Much work is done for psychic healing. It's feminism and concern for public opinion gives it a unique attitude towards sex - on the other hand, its alleged derivation from ancient fertility cults and its feminist focus on women's sexuality force it to acknowledge sex as a source of Magickal power; on the other hand, its regard for appearances makes it champion monogamy. The perfect coven is comprised of loving, deeply committed couples. No Crowleyite orgies, please. In regards to the God and Goddess, most Wiccans are unclear as to whether they are to be considered as the male and female aspects of a single deity, or as two distinct entities. Though the Wiccan Grace has a line stating that the Goddess is to be found within oneself, most Wiccans treat her as an external being. Beginning with Alex Sanders, many have broken away from Gardnerianism, forming endless offshoots, almost all of which have retained the Feminist emphasis. Modern Wicca could be called the religion of the Women's Liberation Movement.

The three streams of Western Occultism described above can be considered the orthodoxy from which Chaos Magick derives and against which it rebels. Before we can explore Chaos Magick more fully, we must pause briefly to examine four other tends that have influenced it deeply: Jungianism, Parapsychology, Physics, and Eastern Philosophy.

Of Carl Jung's work, we need say little, except that his theory of archetypes - universal images that symbolize human experiences and aspects of the human mind - has definitely determined Chaos Magick's view of all Gods. Though most Chaos practitioners might consider science as just another system, they cannot help but be influenced by parapsychological research, which suggests that psychic ability may be a function of the human mind - making possible the idea of Magickal power without disembodied assistance. Quantum Physics, with its indeterminate and often theoretical particles, must find a cozy corner in his heart. But Easter philosophy is his biggest source, and we cannot understand his special definition of Chaos - the cornerstone of his ideas - and how it differs from the traditional, Western view without understanding Asian thought.

Whatever their superficial differences in terminology and practical approach, the three great streams of Eastern philosophy - Hinduism, Buddhism and Taoism - are united in proclaiming that the Universe is one vast, ever-changing whole, beyond all concepts, categories, and definitions. The Hindu calls it Brahman, and his gods, like the theoretical particles of Quantum Physics, are merely symbols of its cosmological aspects. To the Buddhist, it is the Void - that beyond all designation and description - and his pantheon of Buddhas and Bodhisattvas are, like Jung's archetypes, symbols of psychological states. The Taoist simply calls it the Tao, the Way. Furthermore, they agree that man's inner nature - which the Hindu calls "Atman," the Buddhist "no soul," and the Taoist "Non Self" - is identical with that of the universe. In all three religions to existentially know these two things is considered Enlightenment - liberation from views and opinions, all of which can only be falsehood, bondage, and illusion.

Here lies the difference between the traditional and the Chaos practitioner's definition of that fearful word - Chaos. To the Chaos practitioner, Chaos is not the absence of order, but - to paraphrase Henry Miller - an order beyond understanding. It is analogous to the Hindu's Brahman, the Buddhist's Void, the Taoist's Tao, and the Ancient Anglo Saxon's Wyrd. It is constantly changing - it can be experienced, but is beyond intellectual categorization. Order is, at best, the aspect of indescribable reality that our sensory equipment permits us to perceive - the bee sees the flower differently than a human being. At worst, Order is simply an illusionary pattern projected by our prejudices. To Albert Einstein's claim that God does not play dice with the Universe, the Chaos practitioner might answer that the universe is god - if one has to use such an emotionally loaded word - and He's the only thing He can ever play with. Since he believes that reality is ultimately indescribable, he renounces all dogma, taking ideas and practices from everywhere, combining them as suits the situation, dropping them when they no longer apply. In an unknowable universe no belief is valid ‹ yet every belief is valid so long as the believer recognizes it as a tool, a necessary illusion, and so long as it continues to work for him.

The entire pattern of Chaos Magick can be readily seen at a quick glance at the thoughts of the man its practitioners consider its father - Austin Osman Spare. Once a member of the Golden Dawn and an associate of Crowley's until disagreement severed their relationship, Spare ceaselessly denounced religion, science, and Ceremonial Magick. His attacks on all three were founded upon the same premise: in a universe that defies description, all systems of belief can only be false. Since man is part of the universe and therefore already God, all religion can offer him is false idols that keeps him from sensing his true divinity. From the very first, Spare saw that science is itself a form of religion, an attempt to name the unnamable, a system of categories that dismisses anything it cannot contain. Ceremonial Magick, he considered an overly complicated waste of time - perpetrated upon the gullible by greedy charlatans - that keeps man from discovering his true source of power, which is within himself. Spare preached the need for absolute simplicity in all magickal workings and, instead of prayer and ritual, he considered as the ultimate Magick technique the creation of and meditation upon the Sigil ‹ a personal design of stylized letters expressing a desire yet concealing it from the conscious mind. Sigils have traditionally been the design on Magick talismans, but Spare asserted that their power was not intrinsic to the lines and figures of the design - their power came from their effect upon the deepest layers of the unconscious mind. Therefore, one had to create one's own design, which had to be simple enough to be easily visualized and complex enough for the conscious mind to forget its original meaning.

In his work on Sigilization, we see the Eastern influence on Spare's ideas. Though the Sigil is to be created under the influence of a desperate desire, and is to be visualized and meditated upon while the obsession persists, it can have no Magical effect until one has exhausted the desire, forgotten the meaning of the Sigil, and become completely in different to the desire and the symbol that represents it. To Spare, meditation meant to hold the Sigil in the mind's eye until it gradually excluded all other thoughts and then faded from consciousness, leaving the mind vacuous - the polar opposite to fixing one's mind upon a symbol, pondering its meaning, fighting off all other ideas, and focusing all of one's concentrated will upon its realization. Anyone with even a superficial knowledge of the Hindu or Buddhist tantra will recognize this as the practice of the Tantrika, who performs identical visualizations upon Yantras - geometric designs representing cosmic and psychological forces, Yantras are the basic patterns behind Mandalas - and considers the fulfillment of a desire as a step towards detachment from all desires.

As if that were not enough, Spare's concept of the universe seems like Asian ideas rephrased. The absolute, he called Kia a word that has no meaning in any Western language and resembles the Japanese word "ki," which means the vital breath behind all life. Note how closely Spare's words echo those of Lao Tzu. Spare: "Of name, it has no need, to designate, I call it Kia . . .the Kia which can be expressed in conceivable ideas is not the eternal Kia." Lao Tzu: "The Tao that can be said is not the Tao . . . Of itself, it has no name . . . for lack of a better word, I call it "The Tao." The Kia - which could just as easily be called Chaos - is beyond description, a complete whole, without divisible parts, an inconceivable zero. Yet it manifests itself in apparent dualities - male and female, light and darkness, birth and death. In Spare's formula, from nothing comes two. But the poles of each duality are not absolute unto itself; each is like an arm linked together by a torso, which in this case cannot be described. The dualities always arise together. Joy emerges with anguish, faith with doubt. Therefore, the mind cannot avoid conflict and contradiction. Spare's solution is not to choose between opposing urges but to observe them simultaneously - a state of mind which fixes its consciousness, for example, upon dawn and dusk, twilight hours that are neither day nor night. "Neither-Neither" at once recalls the Hindu "Neti-Neti," not this/not that, Nargajuna's dialectical negations whereby nothing can be said to exist or not to exist, the non choosing of the Taoist hermit, and the nondiscriminating awareness of the Zen Master. He also urges that the ego rests in a state of selflove - which is not to be confused with narcissism - a state wherein it is happily absorbed in the joy of its own existence and does not have the need to continuously aggrandize itself by endless conquest and acquisition. As the Upanishads say: "Let the Self find refuge in the Self."

During his lifetime Spare ‹ a brilliant artist, who produced a series of striking automatic drawings - never received the attention that was given his former associate, Crowley. What little notice came his way was mostly bad. Art critics hated his work and many occultists, including Crowley, considered him a Black Magician. His ideas - which he communicated in short books, written in an exhortatory, denunciatory, declamatory style reminiscent of "Thus Spoke Zarathrusta" - have only recently been given the consideration they deserve.

Perhaps it is the highest compliment to a man who hated doctrine that those responsible for the rediscovery of his work do not take him as an absolute authority. While Ray Sherwin, Julian Wilde, and "The Circle of Chaos" may praise Spare's work, they consider him a point of departure, an influence on an forerunner of their own endeavors. Unlike the followers of Crowley, they have not turned Spare into a Golden Ass. Spare's disciples ‹ how they would probably hate that term - differ from him as much as they differ from each other. The major difference is that Spare's successors, while critical of it, do not reject ritual out of hand.

Before we go into a point by point examination of how Chaos Magick differs from conventional occultism, a brief review of the work of the practitioners who have become known in America would be helpful.

Of the "Circle of Chaos,˛ we can say very little. They are an eclectic collection of diverse occultists who came together in the middle Sixties - partly in reaction against the growing sectarianism and commercialism within the occult world. They have created a set of rituals weaving different strands from the traditions of their various members. So far, they have published only one book, "The Rites of Chaos," copywritten under the name "Paula Pagani." It is a collection of seasonal rituals, rhymed celebrations of the traditional Wiccan holidays. Originally known as "The Circle of the Wyrd," the "Circle of Chaos" is basically Wiccan in style, if not completely in substance.

In the truest sense, the same cannot truly be said of Julian Wilde. He considers himself a Shamanistic Tantric Wiccan and is every bit as eclectic as that designation implies. By his own account, he has studied Wicca, Cabala, Shamanism, Zen and Tibetan Tantric Buddhism, has used sex and drugs and Rock n' Roll as aids to achieving trance, and has been influenced by the writings of Carlos Castenada and Michael Moorcock. His "Grimoire of Chaos Magick" - a fragment of his personal Book of Shadows which he has had published as a collection of suggestions to like-minded souls - is a slim, yet extraordinary book. His writing style is even fiercer and more denunciatory than Spare's. His invocations are free verses, full of striking images conveyed in a barbaric yet majestic language - between their lines one glimpses a man who has survived almost every kind of personal catastrophe. As if to prove the sincerity of his commitment to eclecticism, his book contains both a bitter attack on and a ritual by - Aleister Crowley. Wilde is the founder of the Church of Ka'atas, an entity that does not exist in the legal sense of the word and is just a name for those who more or less share his views. He is truly, as he describes himself, a Chaos Warrior.

Ray Sherwin is perhaps the most conventional of the Chaos practitioners. As a member of the I.O.T. - an English lodge that broke away from the O.T.O. - he is a Ceremonial Magician. Unlike Spare and Wilde, his books are written in a calm, analytical style, systematically exploring points of practical concern to the Magician. A point worth noting is that the I.O.T. - unlike other Chaos practitioners - considers Chaos as one end of a duality, the other end being Cosmos/Order. Sherwin does not seem to fully subscribe to this view, but he does not completely refute it, taking a stance of maybe/maybe not.

Having gotten a general view of Chaos Magick, now we shall take a point by point look at how its practitioners differ from orthodox occultism and from each other. Unfortunately, we shall have to limit most of this discussion to the views of Spare, Wilde, and Sherwin, since "The Circle of Chaos" has only published their seasonal rituals.

Source of Power: What the Magician considers the source of his power determines the rest of his practice. Obviously, the Satanist believes that his power is a gift from his master, the Devil. The Ceremonialist believes that his power derives, through a series of astral entities, ultimately from the Lord of Hosts, the most high God - a Crowleyite would say that only the astral beings exist and give power. And the Wiccan places his trust in the Goddess, the God, and the elementals. But all of the Chaos practitioners agreed that as yet undiscovered energies within the human subconscious are the true source of Magick. They share this view with Eastern philosophy, parapsychology, and such modern theorists of Magick as Isaac Bonewitz.

Preparatory Exercises: Most Magical traditions contain a body of exercises designed to open the novice to Magical influences, which must be mastered before he's allowed to progress to ritual work. Doubtless, the modern Satanist considers a few orgies and a couple of hundred pounds of the strongest grass he can buy sufficient to the task. Both modern Wiccans and Ceremonialists concentrate on astral projection and on visualization - usually on the tattwas and the Major Arcana of the Tarot. Spare, on the other hand, places all the emphasis on the death posture - in which one totally relaxes one's body and keeps one's mind as blank as possible for as long as possible, a practice useful in developing the neither/neither state of mind. And Wilde has created a whole new set of exercises. The most interesting of these is a meditation, based on Tibetan Tantra, in which one visualizes one's body melting down completely then rebuilding itself from nothing, and another meditation in which one visualizes the chakras - psychic centers arranged one atop the other on the spine, a yogic concept - as modern rooms connected by a spiral staircase. True to form, Wilde says that one does not have to believe in the literal existence of the chakras. The noteworthy aspect of all these exercises is that they attempt to put the practitioner in touch with his deeper self ‹ not with external entities and planes.

Divination: Usually, the next step in the novice's training is learning various methods of forecasting coming events. Wiccans tend to concentrate on the Magick Mirror, the crystal ball, and occasionally on reading the patterns of tea leaves and the like. Both Ceremonialists and Wiccans place great store by the Tarot. In recent years, the I Ching and the Runes have become popular, and in some quarters the Ouija board is experiencing a revival. Medieval occultists thought that divinatory methods were channels through which the Gods, Demi Angels, and spirits communicate with men. Even Crowley believed that their operations depended upon astral intelligences. Though there are still those who hold to the older view, most modern practitioners view divinatory devices as means to focus the conscious mind, allowing the subconscious to present its knowledge of the future. All Chaos practitioners agree with the modern view. Wilde takes it a step further by suggesting that palmistry and astrology, which most occultists see as objective "sciences," are also focusing devices. To Wilde - who has designed his own version of the Major Arcana of the Tarot for his private use - the arrangement of planets on a horoscope or lines on a palm probably have no meaning other than what they suggest to the interpreter's psychic faculties.

Initiation: In all occult traditions, both Western and Eastern, initiation is considered the death of the old being and the simultaneous birth of the Magickal Person. Usually, it is though that Magickal power is conferred - either by a disembodied entity or, in the Eastern tradition, by the teacher - upon the initiate during the ceremony. Chaos practitioners have a more complex view of the process. To Spare, initiation was as much of a farce as any other ceremony. Sherwin and Wilde agree that in an of itself initiation means nothing more than acceptance into a particular group of practitioners. Wilde takes the Shamanistic view that real initiation is a product of severe personal crisis caught in a situation from which there is no normal avenue, of escape, the Individual spontaneously summons up previously unsuspected power from his subconscious. While agreeing with Wilde's view, Sherwin believes that it is the responsibility of the initiating group to artificially produce a controlled crisis in the initiate ‹ a practice employed by the ancient mystery schools of Egypt, Greece, and Rome, and the Masonic orders.

Ritual and Ceremony: Traditional practitioners of Magick have seen ritual as a performance that pleased the Gods so much that they would grant the performer's request as a kind of rewiring of cosmic circuitry towards a specific goal. Getting every detail of the ceremony has always been considered of utmost importance to the success of the operation - one mistake meant failure. Modern Wicca, however, acknowledges that intent determines the effectiveness of the rite more than perfection of its form. Chaos Magick agrees with modern Wicca - and again goes quite a few steps further. Both Wilde and Sherwin view ritual as a form of theater, designed to arouse the performer's emotion to a fever pitch and then discharge it outwards - a catharsis that leaves the magician drained of the obsession and puts his mind in Spare's detached "neither/neither" state. They believe that Magick cannot do its work so long as the magician consciously wishes the operation to succeed. In order to get his wish, it must no longer be his wish. Unlike the various traditions of Ceremonialists and Wiccans, all of which employ specific methods of casting a Circle, each of them claiming that their way is the only right one - Wilde, Sherwin, and the Circle of Chaos advise the practitioner to cast his/her Circle any way they want. While traditional magicians of all persuasions demand that rituals done for specific goals must be performed with the appropriate incenses, oils, and colored candles, Wilde suggests using the most mind-blowing incenses and the most garishly colored candles one can find ‹ for all rituals. He also suggests visualizing various animals as the Guardians of the Circle, instead of the traditional Lords of the Elements. Sherwin suggests visualizing either beings from outer space, garbed in appropriate "B-movie" costumes, or naked sex objects at the four watchtowers. Believing that the source of power lies within the practitioner, Wilde suggests that the Magician arouse her/his anger, hatred, sadness, grief and, most especially, lust - suggesting that before the ritual one either masturbate or have somebody fellate one, stopping before orgasm, saving sexual release until the high point of the rite. He believes that petitionary prayers to the gods should be composed spontaneously at the ritual's high point. Sherwin, for his part, refutes the theory that specific rituals should be done at specific times, reasoning that not ~1 people are observably affected by the phases of the moon and that the tables assigning certain days and hours to certain planets were drawn up before the discovery of Neptune, Uranus and Pluto and are therefore invalid. The best time to perform a ritual is when the need and opportunity present themselves.

The Gods of Chaos: Because Chaos practitioners consider their gods as projections of their own minds, their attitude towards them is eclectic and - orthodox Magicians would say - irreverent. Wildešs Grimoire lists a potpourri of divinities from a hodgepodge of pantheons. He says that Gods can be adapted from the words of writers such as Tolkein, and further states that any God who doesn't provide a minimum of service should be forgotten. In general, Chaos practitioners prefer to concentrate on recently rediscovered or newly created deities. Among the rediscovered, some favorites are Baphomet, an androgynous horned god who, in the 12th century, the Knights Templar used as a Cabalistic symbol, was written about in the l9th century by Eliphas Levi, and is considered by Wilde as the sum total of all universal forces and the personification of active Chaos. Another favorite is Eris, Goddess of Discord, a long-forgotten Greek divinity who was considered (in Hesiod's "Theogeny") as being the more savage, female half of Eros, God of Love. To the ancient Greeks, Eros and Eris together comprised an androgynous Aphrodite. The Circle of Chaos pays reverence to Thataneros - a divinity created by Thessalonius Loyola who represents the Freudian principle of Sex and Death. Wilde has created K'atas a wise old Oriental man with green eyes, who functions as a calm guide through the Chaotic storm. Taking Chaos theory to its furthest extreme; it might be said that a comic book hero like Superman might be the best protector for someone who can feel no affinity with a classic warrior god such as Mars.

Magickal Works: Unlike Wilde, who has nothing new to add to the techniques of Practical Magick he suggests that one buy traditional spell and candleburning books and adapt their teachings to one's need. Sherwin's experiments have led him to some interesting innovations. As if to send a shiver through Spare's body, Sherwin maintains that Sigils are best vitalized through intense rituals. Taking Spare's work yet another step further, Sherwin believes that one should excerpt certain syllables from the sentence that has been sigilized and then chant them as a sort of nonsense mantra while meditating on the Sigil.

As we can see, the practitioners of Chaos Magick are both united and distinguished from each other by their emphasis on experimentation and individual experience. Chaos Magick is not a new or different kind of Magick. It is a set of working principles - some new, some ancient, - which the individual practitioner can creatively reinterpret to suit his own needs.

What effect such a personalized approach will have on American occultism is difficult to say. Who can predict Chaos? It may very well appeal to American individualism. It may prove a useful bridge between Eastern and Western occultism - a link-up that in the past has been sabotaged by the liberal white man's fawning search for the exotic savage - the conservative white man's atavistic inability to accept the wisdom of anyone who does not resemble him or possess his technology, and the inferiority complex that drives Asian teachers to treat Westerners as rich retards. At worse, it may prove to be just another slogan spewed by Mohawk-headed morons who, being too stupid to see the true Chaos within the order of everyday life, invoke Chaos by breaking beer bottles on the sidewalk and vomiting in other people's hallways. Even this ugly possibility is tolerable, however, if Chaos Magick will silence the man-hating mouthings of the maxi matriarchal Wiccans, end the need to authenticate ancient traditions that were created the day after tomorrow by ethnically minded Witches, and stop the endless debate indulged in by rival occult factions over how many planes reality has and which is the one true color scheme to work Magick with - all of which presently dominate American occultism. If Chaos Magick can stop American Ceremonialists from licking the toes of their Aleister Crowley statues. . . but, perhaps some things are too much to wish for.

No matter. Whatever may come of it, the British are invading us again. This time their banners say:

CHAOS CONTROLS
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« Reply #26 on: June 05, 2009, 07:23:24 pm »

Intuitive Magic

   PEEK BEHIND THE CURTAIN PEEK BEHIND THE CURTAIN PEEK BEHIND THE CURTAIN
   Peek behind the curtain (don't peek behind the curtain). Are you afraid
   of what you might find (an old man masturbating)?

   Throw away your magical textbooks. They won't really help you. Ditto
   for the candles, inscence, robes, wands, etc. What you really need is
   a frame of mind (not one drugs will necessarily get you).

   Think of the last time you really wanted something. To set a record for
   yourself, to change, to get something you thought was perhaps out of
   your reach. Remember the frame of mind you were in. The determination,
   the total concentration on that one goal, every fiber, every cell
   moving forwards to grasp it. THE WILL TO SUCCEED. Changing reality to
   conform to your will. This is what magic is.

   Using magic is an integral part of being human. You use it like you use
   your hands or any other part of your body. It's just that you have been
   taught to feel you need the trappings when all that is truly needed is
   the will.
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« Reply #27 on: June 05, 2009, 08:00:28 pm »

From: aieeee@tezcat.com (Dr. Derek Robb)
Newsgroups: alt.magick.chaos
Subject: Re: Is it real?
Date: 1 Sep 1996 06:35:26 GMT
Organization: Breakfast at Tezcat.

: >: I know this question has probably been asked too much, but i just have to
: >: know.  Has anyone actually done anything with CM and gotten results?
: >: Please be honest.

If CM means Ceremonial Magick, then yes, i have gotten results. If CM
means Chaos Magick, I have gotten results... make them stop... sweet
mother of god make them stop..
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« Reply #28 on: June 05, 2009, 08:04:18 pm »

Kaos and Order
by Persona Navitae 353
Chaos is often associated with discord, disharmony, disarray; these aren't considered states in themselves, from the words we can see that they are thought of as "unnatural". "Dis" means "absence of, or opposite of" and implies that they are somehow not the normal state of affairs. Is this a valid view of chaos?

I differentiate Kaos from chaos to emphasize a different aspect of kaotic energies, that of pure creativity. In a sense, discordance isn't an bad definition, but it's from the wrong perspective. The creative forces are manic. They focus in as many places as possible, in as many aspects as possible. A good example is the animal world. Mutations are the rule, species that don't change, eventually die out. Dinosaurs, for example, survived, but in radically different form from their ancestors. We see them everyday, as birds. They mutated and persevered. The diversity of the animal speies has led to the continuation of life on Earth. Diversity does, unfortunently, often lead to competition and conflict. The more creativity at work, the greater the eventual discordance. The Kaos forces don't work for discord though, it's the byproduct of a vital living and growing system.

I first heard of the creative aspect of chaos from Michael Moorcocks books. In his "Eternal Champion" universe there are two primary sets of God/desses, those of Law and those of Chaos. The Law god/desses get very little attention in the novels, Moorcocks conception of them is of beings who basically keep to themselves. The Chaos deities, on the other hand, are vital and active forces. They are continually interfering with the affairs of mortals. In fact, they created the older races, Elfin, and as we later find out, the younger races, Humans, as well. It's interesting to note that We aren't told why. The older races feel that the Chaos God/desses have betrayed them by creating new races. This is the nature of Chaos, it has no morality or immorality. The Chaos deities have no specific plans. The reader is left with the impression that they aren't working for any particular goals. What is displayed in Moorcocks books are the pan-fecund powers of pure Chaos, they change form constantly and the lands they inhabit are in continual flux; fields of flowers erupting into myriad flames, fantastic castles continually shifting dimensions.

The one time Moorcock deals with pure Law we are faced with a lone inhabitant of a grey featureless plane. By the force of his Will this being had reduced his home to virtual non-existence. The Eternal Champion kills the being, and the realm returns to normal. This is somewhat different from the usual conception of Chaos and Law, I found it very appealing.

Kaos is creative. I use the "K" both to differentiate it from simple chaos, and to emphasize the Magickal aspects. "K" is the eleventh letter in most alphabets, and in Qabalah it means "palm". The palm is one of the channelers of the Current, in ancient works; neolithic, Celtic, we see the Horned God sitting with one hand down and one up. He is conducting the Earth energies upward and the celestial energies downward. This is similar to the Tantric practice of raising Kundalini up from the Muladhara Chakra, the Earth center, to the Sahasra Chakra, the Celestial center. In Tantra though, the energies are internalized, they are raised in the spinal column and brought back down. In the Shamanic practice the energies are channeled through the body, but they don't stay in the body. In Kaos Magick these are both important Magickal works.

The eleventh letter stands for Daath on the tree of life. This is "knowledge", and the gateway to the City ov the Pyramids. The Kabbalists considered this to be a cursed number. They were working for the old God, Yahweh, who would prefer humanity remain in slavery. Crowley entered thee City and recounts it in Liber 418. It was there that he heard one of his true names, Nemo. While there Crowley was told "The eye is called seventy, and the triple Aleph whereby thou perceivest it, divided into the number of the terrible world that is the key of thee Abyss". The triple seventy adds up to 210, the triple eyes of Ayin, or Set, the Devil card in the Tarot. It Represents the unification of opposites in Tantra, the two being -1 and 1, -1+1=0. It is symbolized in the Ankh, the lower line being the world of plurality, the bar being the barrier to the greater consciousness or Metamind, and the circle representing the enlightened being.

The eleventh letter, K, also is important for it's emphasis on combining the female and male energies. This is part of the creative process of Universe. Eleven is six and five, the Elevenstar that Crowley created. Five is the female, Babalon, the five petalled lotus, the downward pointing pentagram in the book of Thoth. It moves from the stable foundation of the four, Earth, to the stable hexagram. It is a dynamic energy. In Tantra this is Kali, the creative aspect of Universe, at least as the Alchemists understood it to be.

The Six and Five unite in the Eleven. The pure creative energies of Kali crystallizes in the forms of the elements. Combined, they are the Elevenstar Magicks. As Magickians, one of our goals is to discern the mysteries and through Gnosis and Will become creative beings.

The next letter in Kaos is "A", Alpha. The beginning, the Aces in the Tarot. This is the first step after channeling the creative energies, to start the magickal Work, and the goal of the neophyte, to achieve the Great Work, to find the Grail and through it, remanifest. Omega is thee third letter, the end. Within Kaos is the beginning, Arche, and the end, Telos. Kaos is complete in itself, seeded by it's own will. In the very ancient Goddess creation myths we often see this parthenogenic process. The Goddess arises from the Chaos waters and from herself creates the divine consort, the Serpent. This is the last letter, "S". It is the Logos, the transmitter of the divine Gnosis. It is Hermes, Thoth, and Legba. The opener of the way. In the garden humankind was like the beast. The Serpent, sent as thee divine messenger gave humanity the Gnosis, or the knowledge to transform ourselves. This Gnosis is the knowledge of thee creative process, Magick, and with it we became more than beasts. We left the garden of our own accord.

In Physics matter is considered to be in particular energy states. Take away a certain amount ov energy, and it falls to a less active, but stable energy state, put energy in and it moves to a higher specific energy state. Kaos is the energy, Order is the stable state. From the pure Kaos, the waters ov Nuit, coums the four God/desses ov Order and Chaos. Using thee Egyptian cosmos, Set is the ordered Kaos God, Nepthys the Kaotic Kaos Goddess, Osiris thee Ordered God ov Order, and Isis the Kaotic Goddess ov Order.

Nepthys is the energy Neter for the creative power. In pure form her forces is continually reforming, never stable. This is the raging force of Universe expanding. Through the Dark Goddess Kaos manifests into thee Matrix formed by Set. Set creates thee matrix for transformative order, the dynamic state ov balance always working for a higher state ov being. Isis is thee patterned Kaos force, the energy ov nature, the creation ov mutating form. Osiris is thee force ov inertia. His power is thee tendency for all matter and energy to resist change.

Thee Priest/esses of Set/Nepthys are those intrepid and creative people who thrive on new ideas. They are thee rebels and thee inovators. From them coum thee heretics ov science and religion, those who seek change for it's own sake. Thee people who recognize that humanity thrives on diversity. Thee Priest/esses ov Isis are thee ones seeking Gnosis ov thee existing Universe. They work on what iz known, give us a deeper knowledge ov what thee heretics have discovered. Thee Priest/esses ov Osiris are thee conservatives. They wish for no change, work only for greater enslavement. They create thee rules and regulations that keep humanity from moving forward. In thee middle ages they were very powerful, in thee New Aeon they have no place. Inertia is fine for keeping creation at a steady pace, but no more than that.

Magickians are those few who seek to understand Universe and work with it. We recognize thee Kaos forces as thee true source ov Gnosis and through Will we becoum Priest/esses ov thee Dark Deities who offer them. As we progress from thee Neophyte to thee Maga/Magus we face thee oppressive forces ov thee Old Aeon with knowledge, strength, and creativity. Through these the Kaos forces manifest. Kali, Arcana, Oshun, Sophia. In Light, Life, Love and Liberty.
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« Reply #29 on: June 05, 2009, 08:06:32 pm »

Learning to become a worse chaote
Date: Tue, 05 Nov 96 06:49:42 0500
From: la doktressa de la nuit
Newsgroups: alt.magick.chaos
To: tiamat-l@netcom.com

sidrat wrote:
I think I make a crappy "I wanna be a black-magick-A.C.-amoral-psychopath" sort of chaos mage, but am willing to learn. Please post pertinent instructions.

1. Examine your wardrobe. Any article ov clothing coloured anything other than black must be discarded immediately, if not sooner.

2. Locate the trendiest coffeshop in town. Go there, but complain bitterly about everything and everyone nearby. Reminisce about how much cooler it was before. (Before what is up to you). Drink espresso and smoke clove cigarettes, or handrolled Drums.

3. Purchase - or better yet, steal from the library, if possible - everything by Uncle Al. DO NOT under any circumstances actually read this material! You may, however, flip through it now & then, to glean certain catch phrases with which to pepper your complaints about the coffeehouse.

4. Purge your music collection ov everything except death metal/ noise (choose one or both). Vinyl by Ozzy's Black Sabbath is ok.

5. Learn the name ov at least one lesser-known Elder God. Paint this on your leather. Sneer condescendingly at anyone who asks what it means, or tries to pronounce it.

6. Change your last name to a 3-digit number or the obscure Elder God mentioned above. Sorry, SatanX7 is already taken.

7. Familiarize yourself with the local magickal, pagan, or Wiccan organizations or bookstores. (if none nearby, pick crystal worshippers, believers-in-angels-in-UFOs or tree-huggers). Learn their basic beliefs. Pooh-pooh them loudly in public.

8. If anyone asks what exactly _you_ believe or practice, raise one eyebrow (tweezed into devilish points for effect), stroke your goatee (likewise), snort, scoff, and Cast Aspersions Upon Them.

9. Post constantly to alt.religion.wicca, alt.gothic, or rec.music.industrial, flaming everyone who has ever heard ov said newsgroup. Use as many scatological and sexual terms as possible. Invent impossible physical recreations involving rodents and dental floss and accuse them ov it. Do Not respond to anyone who flames back - disappear for a day or two, then start over.

Bonus Points: never, ever, spell a common 2-letter preposition "o - f" Wink

hey, it's worked great for me so far!

In Perfect Love and Graveyard Dust,
sade
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