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Liber kaos peter j. carroll


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Pioneering work in the culmination of ChaosMagick!

Pioneering work in the culmination of ChaosMagick!

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  • 1.
  • 2. LlBER KAOS
  • 3. LIB R KAOS by PETER J. CARROLL f91WEISERBoOKS l!J Boston , MA/York Beach, ME
  • 4. Fm,j pUbilJhtd In 1992 byRed WhHI/ W.;-. w:YQ< Bach.. ME""--With oIfiut .tBoston.. MA 02210"IlW_ mf1L1ottd1l..un.CO,"At! rishu , .... v«i . No PO" of Ihlo publica ... may t. "pn,,,;h ,,,ood m It _ _m, lted In any form or by llI1y munt, e1ectronk or n...::h.oniefll including plio-I..(t~y. wimoul pe",,;"ia-lln writing from Red WhMI f Wei-. 1I.CReview,," ""y quote brift P"II8--ubrary 01 C..,.,... Catolnslnl-..,·Publkati",,, Dot.c.,.,.,n. Iew J. (Peter Jarn.) Ul>K k_/P..... . Cam>ll !. M..l5ic t TItleBFi 611 075 1m13J 4>-<k20 92~241 CJPISDN ().37128.742·2•C",·..,. ""tnling it "tied ""Sky DwKMI.-Cop}nshICI992 Ric:hud SI)lbrtUNd by ktnd .-",i M "t 01 tht artiM- •lIIustra t>onl .·1Ind 1"hIi MCIon"C<;>pytigh t C 1992 Annie Auon0706 0504 OJ1211 109151Thf, P"~ II*" tn thi.t publialtlon IMetiI 1M rnWmum *"~ts of 1MAmencan NatKtMJ St.ndI.rd for r.m--v:. of Paper for?m* I..ibmyMateMl. Z39.4S-1992 (11.997).
  • 5. CONTENTSpeHt J : I IBER KAOS """ " """ " " ,,, ,, ", ,, ,,.,, .. ,,.,, ... J Chllpter 1: Principia Magicli .. ....... .. ............. 3 en.!! tet 2: Aeonics....... .. ...... ...... ........ .. .... 53 Chapter 3: Principia Chaotic;, .... ... ....... .... .. 75part 2: THE PSyCHONOMJCON .. ... ... .. ...... ... ... 81 Chapter 1: Practical Magic ....... .. ............... 83 Chapter 2: SleJght of Mind ............... .. ........ 87 ena tee 3: Auric Ma ie .... ........ ... .... ........ 101 ena ter4 : EJ hiMa ]<::5 ••• ••••••• •••••••• ••••••• • 107APPENDICES ,, __ .. _ __ ... , ..... .. , .. , .......... " .. .... " " J 53 .. I jber KKK " " "" , .. ,," " "", .. .. " " " "" ,, ____ "". 155 The Gnostic Pentagram Ritual .... .. ... .. ..... . I BI Chaos Monasticism ....... ,.. ,.... .... .... ...... ,... 187 Liber paction js ...... .. .... ... .. .... .... .... ... .... .. .. 191REFERENCES ... .. , ... , ... .................. ....... ...... ... 217
  • 6. INTRODUCTIONThis book is in three parts. Liber Ke os is an ex -egesis of magical th@Ory. Although every ettempthas been made to present the theory in the sim·plest terms, it remains a difficult section. Hope-full y it will dissuade the mere casual reader fromproceeding further into this book. The Psycho-nomicon is an extended meditlltion o n ritual endspell objectives and design for a variety o f formsof magic. The book also contains extensive ap-pendices on practical mllgic and the Pact. If all ofhumanitys books on engineering were suddenlyto de-materialize, serious p roblems would resultwithin days. Conversely if till the books on psy-chology disappeared, it would make very littledifference except to psychologists, who wouldcount it a blessing. It Is my Intention thllt thisbook be a contribution to the principles of magi-cal engineering.Frater Stokastikos 127, 0" Supreme Magus lOTPact. OUf Pestilence Pope Pete I of Chaos.
  • 7. PART 1 UBER KAOSF7rstly, Principia Magica , an exegesis ofmagical theory proceeding from cos-mology through metaphysics to theequations describing parapsychology.Then an exposifion of Aeon/cs followedby Principia Chaotica. the rationale, orperhaps the Irrationale, of Chaos MagicIn the pandemonaeon.
  • 8. CHAPTER 1 PRINCIPIA MAGICAPrincipia Magica is in three parts. The first part,Fiat Nox, contains a brief explanation of relati .... ityand quantum physics and then posits a theory o fcosmogenesis constituting a quantum-based de-scription of this universe and its origin, which ar-gues that magic is both a necessary consequenceof the structure of this universe and an essentialcomponent of it. The second part or stage, Quan-tum Metaphysics, describes the action of themagical component of reality and the principlesby which the magician can manipulate its work-ings to his or her advantage. This section offers aradical reinterpretation of much traditional magi -cal lore and explains a number of occult effectsin terms of previously unrecognized mechanisms.It also suggests a new magical technique, "retro-active enchantment, ~ whose existence has beenonly vaguely suspected until now. The third, and
  • 9. .( ·USER KAOSfinal aspect of this study, The Equations of Magic,presents three formulae which describe the nec-essary ingredients of any spell or ritual designedto have parapsychological effect. The equationsdescribe how to do magic, and by implicationhow to reduce the chances of f;,ilure: they alsogive a precise indication of how effective ;,n actof magic is likely to be. Magicians without some knowW!dge 0( physk.:sand mathematics may find parts 0( Principia Magicerather challenging. However perseverance is recom -mended, for this paradigm represents, probably fO(the first time, a self-<OnSistent metaphysic which el -evates magic from a rather hit and miss o!!Irt. ex -plained by vague ad-hoc hypotheses to a potentiallyobjective and quantifiable discipline with its own for -muae for probability engineering. An understanding of Principia Maglca is not aprerequisite for performing the practical magic inother sections of this book. However, a theoreti -co!!ll paradigm has two values in any system. Itsuggests possibilities to be explored and it im -plies limitations to be investigated And perhapstranscended. In short, it offers a way of organiz -ing the way one thinks about what one Is doingpractically . FIATNOXThe two theories of relativity and quantum phys -ics on which present scientific understanding of
  • 10. PRINCIPIA. MA.GI(A. · 5 the universe is based appear to contradict each other. Al though each theory has greo t explana- tory power in various situations, the two th ~ri es resist integration and cannot be applied simulta- n~u s l y. Relativity theory which Is a reAnement of the classical Newtonian description of a me- chanicol clockwork type of universe is based on particles and fields presumed to consist of yet smaller pllrticles . These behave In a continuous, cllusal lind deterministic fashion. no signlll mlly propagllte fa ster than light-speed ond space, time, mass and energy are continuously subdivkiable. QUllntum theory describes the behavior ofmatter in terms of probability waves. It is difficultto Visullllze what this means, but to 0 rough ap-proximation it can be said that in the quantumdescription reality can only be divided up intocertain m inimum-sized pieces or Mqullnta. ~ Thesequanta exist not as discrete points in space andtime but os waves of probability. From the relativistic point of view, the wavefun ctions represent the probabil ity of finding aparticle at a particular point in space ond time.Thus. whereas in relativity theory motter and en-ergy and splice and time are presumed to beinfin itely subdividable to account for causality, inquantum theory any further subdivision beyondthe quantization level is achieved by probabilisticdistribution of the particle itself. Thus in the quan-tum description a particle can be instantaneouslyeverywhere although most of its existence is
  • 11. 6 . llSER KAOSmainly concentrated at one small place in space·time. Quantum theory describes a universe basednot on causality and determinism but on prob -ability and Indeterminism, in which processes arediscontinuous and instantaneous signals c an beexchanged. Strange paradoxes arise if quantumand relativistic approaches are applied simultane-ously . For example. a single quanta can be passedthrough a screen with holes in it. Relativistic mea -suring techniques can readily confirm that thequanta went through one hole or the other. How -ever quantum measuring techniques will readilyconfirm that half the probability wave of the singlequanta went through each hole , or rather thatafter having passed through the screen, the quantaseems to have two histories of equal probabilityclOd that both seem to have given rise to the flnalresul t! • 4 Dimensions 5 Dimermoos (3 of Space) I) of Spacel ( 1 oflime) 11 of Ordinary ~Time) I I of Shadow Time lFigure 1. The five dimensions of CMT.
  • 12. PRINCIPIA MAGICA · 7 The problem is that the wave functions areobviously not mere mathematical formalisms thatspecify a range of possible pasts or futures, theybehave as though they are actually ~ things, ofsome kind which can have real effects. The prob-lem is rar from being an abstract conundrum lim ·ited to the realms o f submicroscopic particlephysics. All phenomena have a wave function.and such functions affect any fairly complex eventon the macroscopic scale as well, as the sectionon Chaos Mathematics will show. The CMT (Chaos Magic Theory) paradigmstates that the wave functions are actually amathematical description of etheric patterns andthat this ether can be c onsidered as a form ofinformation exchange between material eventsoperating over the minimum quantum of time,the Planck time, and furthermore that the ethericdimension should be considered as somehow or·thogonal to the ordinary ( pseudo) time dimen-sion of classical relativistic descriptions. This isrepresented graphically in figure I . Thus quantum wave functions do not directlydescribe the actual behavior of classical relativis -tic mechanical events. They describe the proba-bilistic effects of ether patterns. which can beconsidered of as a kind of shadow substance.upon the progress of material events. Quantumand relativistic theories can be integrated at thesmall expense of assuming that if wave functionshave an effect on particles then they must consist
  • 13. B . USER IAOSof something that is somehow real. Thus the CMTuniverse can be thought of as the intersection o ftwo realms, the classical relativistic realm with itsspace. time. mass, and energy and the quantumrealm consisting of pro~bilistic ether pattems inshadow time.BOOTSTRAPPING THE SERPENT As there are currently two physical descrip·tions of reality-the classical relativistic and thequantum one might expect there to be two dif·ferent descriptions of the cosmos on the grandscale. Ho wever. only the classical relativistic de-scription ho!ls attracted much attention. This de-scription is the fo!lmiliar big bang scenario. in whichall space, time. mass, and energy appears to haveerupted from a single point CIIJled a singularitysome fifteen billion years ago. If, as many theo ·rists suspect. there is sufficient mass in the uni-verse, it should eventually collapse bac k into a~big crunch,~ II scenario in which all space, time,mass, and energy will disappear-possibly inpreparation for another big bang. This, however,is uncertain, for the physics which predicts suchsingularities com p lete l y breaks down thesingularities themselves. Nevertheless, whenclassical relativistic calculations lire applied tomeasurements of the large-scale appearance ofthis universe, it seems that jf the mass is as largeas is suspected, then both space and time are
  • 14. PRINCIPIA MAGICA 9finite and bounded, which means that there isonly a certain amount of each available and thatthey have a definite beginning and end: althoughthey may be able to start again after some unim-aginable catastrophe . A quantum description would locate the ori-gin of the universe in a vacuum fluctuation. It ispossible for particles to appear spontaneously fromthe void, if certain criteria are obeyed. In particu-lar, the bigger the mass and the energy of theparticle, the smaller must be the time for which itcan exist, and hence the space it can traverse.Very small particles can be observed popping outof the void and disappearing again quite easily .The phenomenization of an entire universe out ofthe void by a vacuum fluctuation must be anexceedingly remote event, but its probability ofoccurrence is non-zero. Now. the equtltlons whichgovern the spontaneous manifestation of the uni-verse from the void are: 6.E°6.T _ h and 8M ° .!.e - hwhere dE, 6.T, tJw and 6.C represent the allowableenergy, time. mass and light-speed respectively,and h represents Plancks Constant, a very smallnumber. (The size of the universe is then givenby SaC T, light-speed multiplied by time.) Themass and energy of the universe must be ex-ceedingly close to zero. if time and light-speed,
  • 15. 10 . US ER KAOSand hence size. are to match the observable val -ues. However, the apparently vast energy of thisuniverse has two components; kinetic and poten-tial , represented by the motion of the galaxiesand the gravitational energies pulling them back.These must CZlncel to zero if the universe is closedin space and time. Similarly, the two components of mass , theinertial and gravitational, must also cancel to zero.Thus there is no real connict with observed orpotentially observable vl!ilues. The quantum de-scription, however. paInts ZI radically differentpicture of this universe in other respects. Quan ·tum theory describes probabilistic wave functions.rather than the deterministic particle behaviors ofthe classical relativistic description. Thus. if anattempt is made to extrapolate back wards, usingquantum formu lae, to the supposed epoch of thebig bang, it has an equal probability of havingoccurred at every point in space-time. Thus allpossible points in space-time in the quantum de -scription will have. from the point of view of ob·servers at these points, identical amounts of space,time, mass and energy Zlvallable. At all points,the overall temperature of this universe will ap·pear to be the same, as the mass/ energy ratioremains constant-and observers at all points ofspace· time will observe sim ilar galactic red shiftsand hubble constants, reflecting a uniform space -time curvature.
  • 16. PRIN CIPIAMAGICA ·11Table 1• Relativistic and Quantum Universes • Rtla t l~ iS! ic Qu.Jntum » : HIIt o IGf.Jt~tlOO.O! cancfl s Inertial) Enef!lY : Hge o IKinetic (jIlCel) POH. nti.Jl ) $,: f ,nilf ann Boul/k)d f Inite but Unbou nded Time: FinIte and I:Ioufl((d FI nite but Unbounded SlnsUlaflll~ · 2 ~t IN S! 0 In the quantum description. space and timeare finite but unbounded and the singularities pre-dicted by classical relativistic theory disappear asmere artifacts of that theory. Summarizing theseresults, observations and predictions in a tableproduces the information shown in Table I. Each of these descriptions can be partiallyvisualized by considering th is universe as a seriesof disks in time, rather than as spheres, by reomoving one of the spatial dimensions. In the rela·tivistic deSCription, this universe begins a:!l a pointwhich expands to form progressively larger disksuntil a maximum size is reached, and then thedisks begin to get smaller, before disappearinginto a single point as shown in figure 2 on page12.
  • 17. 11 . lIBfR KAOS c - Time c :: 5;~0: 01C ) Uni.... ~ C ) c , -FigUfl 2. Time and size in a closed relativi stic un i-ve~. The disks cli n be arranged to create a dia -gram somewhat analogous to the terrestrialsphere , with the north and south poles represent -ing the singularities of the big bang .,nd the bigcrunch respectively. Now, on the terrestrial spherethere is nothing particularly odd i!lbout the northand south poles. they are merely geographicalcon ventions which arise from our trying to drawstraight lines on curved surfces. There is no geo-metric peculiarity at the poles, we could havepositioned them on the equator. but it is moreconvenient for international timekeeping to posi -tion them on the axis of rotation. The quantumdescription asserts thtlt the positioning o f thesingularities in the universe is merely an artifactof classical relativistic theory, and that observersat any point in space-time will automatica ll y beadjusting their measurements t o position
  • 18. PR INCI PIA MAGKA· 13singularities the same distance away from them-selves in space and time when using this theory. The quantum description yields rather pecu-liar answers t o the question of how and when didthe universe begin. Both descriptions state thatthis universe is the inside of a black hole lind thatit is thus closed. as its escape velocity exceedslight-speed. The relativistic description states thatthis hole expanded from a point source and willeventually collapse back into one. The quantumdescription asserts that space and time are likeserpents biting their own tails; they are closedloops whose ends we ca n never rea ch. In thequantum description the question of where inspace-time did the vacuum fluctuation responsiblefor this universe occur. is meaningless, for thisuniverse phenomenizes with the property that allpoints of space-time have the same IIpparentlength of history of about fifteen billion years anda similar or greater apparent length of future aheadof them. From the classical relativis tic standpointone can say that the space-time-origin of thisuniverse has simply become lost in the probabi-listic predictions of the quantum model. However,from the quantum standpoint one must assert thatthe multiple probllbilities are actually real and thatthis universe thus phenomenizes from the void .!Itits present size. with the property that all pointsof space-time within it are surrounded by the samefinite but unbounded vistas of time and spllc@. Inthe quantum description. it is quite pointless to
  • 19. 14 ·Ll S[ R kAO~ask when did this universe begin, for it phenom ·enizes as a closed loop of lime; there is no exte -rior linear timescale against which it can be mea-sured, and the supposed linear timescale of theclassical relativistic description is false. Askingwhen this universe began Is as pointless as ilIskingwhere it is, for outside of it there is a non -temporal,nonSJnltial, pre·geometric void. Crazy as the big bang theory is, it is notcrazy enough to be true. Its simplistic lineillf ex·trapolations lead to singularities which havi!!: neVi!!:rbeen observed and whose properties contradictthe theory which generates them. We can ob-serve vacuum fluctuations, albeit on ill modestscale, ilIny time. Quantum effects will almost cer·tainly prevent SIngularity foonation under !lny cir-cumstances. Furthermori!!: it is possible that allfundamental particles are very small black holeswhich are prevented from imploding intosingularities by quantum effects, for there is asuspicious symmetry between the theoretic allypredicted properties of black holes and the mea -surable properties of fundamental particles, andquantum theory allows very small black holes toradiate energy as well as to absorb it. The quan·tum description accords much better with amagical view of the universe than does the rela-tivistic description , which fits much better withreligious scenarios. ReligiOUS myths invariablyposit universes with definite beginnings and end·ings. Magical theories have usually considered
  • 20. PRINCIPIAMAGICA ·15time to be circular and reality to have an acausalbasis, or at least to be based on some weird formof cauSlllity in which events are their o wn cause,as in the quantum m odel. A quantum -magical universe c an be mythi -cally visualized as fi ve serpents of space, time,mass. energy and ether biting their tails or givingbirth to themselves out of their own mouth, thewhole surrounded by the serpent of the Chaos-Void. The Ether serpent represents the non-localorganizing force of this universe which keepsphysical laws more or less uniform at all points o fspace and time and is also the medium of magic.The Ether serpent is analogous to the morphicfield which selects and preserves negentropicforms. The serpents of mass and energy repre -sent the old 0 ., 2 equation of dualistic mysti -cism, which should be more accurately expressedas 0 • I - I : thus the two vacuum fluctuationequations can both be represented numeric allyby the same 0 = I . ( I - I ) equation. As an afterthought. it is worth noting that theoriginal phenomenization which occurs outside oftime is technic811 y a void fluc tuation rather than avacuum fluctuation, for the vacuum as we knowit stilt possesses a space-time geometry. The voidon the other hand is pre-geometric. and there isthus nowhere (and no when ) that we could actu-ally go outside of this universe. It may well bethat there are other separate universes outside ofour own, inside their own black holes. Such un; ·
  • 21. 16 • Ll8£R KAOSverses may have different natural light-speeds andsizes and their own sets of fundamental particles,forces and laws; although I would expect them tohave something analogous to Planck s Constant.No form of communiclltion with other such uni -verses seems possible unless their ether serpentsresemble ours sufficiently to allow so~ sort ofmorphic resonance which might possibly be in -duced to manifest, for example, as telepathy. The very smllll-scale vacuum fluctuations wecan observe going on everywhere in our own uni-verse originate in fluctuations in the void underly-ing the vacuum of our familiar space-time. Theprobability of another smaller but still substantia luniverse phenomenlzing within our own is ex-ceedingly remote but non-zero. The ether serpentwould probably resist the phenomenization ofsubstances it did not recognize, but If there isever an abrupt change in light-speed or a suddenocclusion of some galaxies then we will knowwhat happened. We would be able to enter suchsub-universes, but their inhabitants would be un-able to leave. It Is possible that our universe hasphenomenized inside a much larger one; the samerules of one-way communiclltion would apply, butany estimate of the phenomenizaUon date of ouruniverse communicated to us by the denizens oflarger universes would not be meaningful to us. As a corollary. it is worth noting that if theabove quantum-based description is lIccurate, then
  • 22. PR I NCIPIA MAGICA 17the heroic efforts currently being expended onprojecting quantum physics into the big bang ep-och to forge a Grand Unified Theory based on aunification of all fundamental particles and force sduring the outrageous conditions supposedly ex-isting during the initial moments o f the big bangare basically futile. In the relativistic model, thisuniverse supposedly began with a stupendousblast of radiation but cooled as it expanded tobecome dominated by matter at an average tem-perature now recorded at only a couple of de-grees above absolute zero. The Ch ri stians seemto approve of this fiat lux type begi nning. I preferto call the cold start of the quantum descriptionfiat nox. The problem of entropy, the increasing ten-dency towards thermodynamic equilibrium andgeneral disorder within any system , will probablydisappear in any universe corre sponding to thefiat nox description. Entropy is a classical relativ-istic concept that applies only to events of me-dium-scale. It does not apply on the subatomicquantum scale, and on the cosmic scale gravita-tion appears to possess the virtue of being able toconcentrate energy, Thus. while entropy inevita-bly increases on the medium-scale. and providesa means of relatively dating local events in theuniverse. it does not set a linear time frame forthe universe which is capable of reversing its ef-fects on the macro-scale.
  • 23. 18 . Ll 8ER KAO S QUANTUM METAPHYSICSTwo of the three known mllglcal phitosophies,Animism and Spiritism. lire very ancient, andvllrious admixtures of them make up the Sha -manism of pre-pllglln cultures. The third philoso-phy, Chaos Magic Theory (CMT) , is now embry-onic and it Is the first felll alternative to havedeveloped since shamanlc times. All the magicalphilosophies which have lIccreted in the interven -ing period are merely resUltements of, or extrapo-lations from, the animist Of spiritist parlldigms.To illustrate the differences between these sys -tems, each will be considered in some detail. Ani -mism is based on the theory or observation thatall phenomenll---ilot Just plllnts lind lInimlils areIInimate or alive in some sense. The IInimist ma -gicilln attempts to work with the vital principle inevery phenomenon. This vital principle, or -mana,Mas it is known in parts of Oceana. represents boththe power and the quality of II phenomenon . be Ita human, animal, plant, stone, or other naturalobject or event. As mana is directly transferablebetween pheno••• ena, animist magicians may caiT)or ingest certain things to add their powers andqUlllities to their own _ Alternatively they may seek to absorb thequalities of the mana in such things to givedivinatory knowledge. In many animist systems ,the powers and qualities of mana lire also trans -ferrable by imaginative visualization , or by some
  • 24. PRIN(IPIAMAGICA ·19form of ritual enchantment by which the manafrom some phenomenon can be used in the ab-sence of the phenomenon itself. Alternatively, amere part of the phenomenon, or something oncepart of it, can be used; for example, the claws ofan eagle or someones personal possessions. Insome animist systems, mana is simply a propertyof any phenomenon, like its weight or volume. Itis not antecedent to the phenomenon and neitherdoes it survive its destruction. In other systems,mana is thought to precede the physical formand is considered to be the cause of its existence.This leads to more complex theories about theorigin of mana itself and the survival of manafrom things which have ceased to exist. Thus it canbe seen that the more complex theories of ani-mism begin to shade into spiritism. In full-blown spiritism, all things in the worldare further endowed with a degree of sentience.They are considered to have a spirit capable ofthought, memory, and emotion, and thus to beresponsive to petition, bargaining, argument, andeven threats. Such activities make up the bulk ofspiritist magical practice. Spiritism can be seenas a projection of human psychology onto allphenomena of the world in an attempt to controlor communicate with them. It tends to accretem ore transcendental overtones than animism, andthe spirits are frequently given cosmic attributes,and a power and life expectation far beyond thatof the phenomena with which they were originally
  • 25. W . USER kAmassociated. Thus, It can be seen that the morecomple x form s of spiritism tend to mutate towarda position that is lTIOfe relig ious than magica l.and which we recognize as paganism . In paganism the spirits have become so farI!Ibstracted from their origins that they becomegods whose main function Is to provide handlesfor manipulating psychological qua li ti~ . Pagan .ism represents the point where mag ical theoryceased to develop. Until recentiy all magicaltheories were mere restatements of the animist orspiritist positions, or consisted o f some uncom-fortable hybrid of the two. Even the ~roque doc-trine of signl!llUreS and the elaborllte theories ofKabbalist ic correspondence which developedsubsequentl y are no more than Intellectual super-structures buJit upon dubloUS extrapolations fromanim ist principles . The Golden Dawn magico·mystical system represents, on one hand . the ul·timate in syncretic metaphysica l confusion. It at-tempts t o be animist, spiritis t . pagan . andmonotheist all at on~ . On the other hand, thereis undoubtedly some value in being able to changeparadigms as readl1y as ones clothing, so langas you realize that you afe doing so. All theories have their uses; paganism is asuperb instrument for exploring and adjust ingones various different selv~. Even monotheismhas a c ertain use for those who want just one oftheir selves to hypertrophy and dominate the oth ·ers. However for actual magic, by which I mel!l n
  • 26. PRINCIPIA MAGICA 21practical sorcery and parapsychology, the spirit·ist or. preferably. the animist paradigm is required.Recently it has proved possible to integrate ele-ments of both these paradigms with new scien ·tific and psychological discoveries to createsomething altogether simpler. more powerful andelegant called Chaos Magic Theory. or CMT forshort. In order to explain CMT it is necessary tointroduce a concept which can be dignified withthe old name -Ether.- It is no more possible tosay what ether actually is than it is possible tosay what matter and energy actually are. All wecan do is describe its behavior or say what itdoes. Ether acts as though it were a form of infor-mation emitted by matter that is instantaneouslyavailable everywhere and has some power toshape the behavior of other matter. It appears tobe broadly analogous to what have been calledmorphogenetic fields or non-local effects in phys-ics. Now it should be remembered that ether is apurely desc riptive hypothesis . Within the CMTparadigm, reality can be described as though ithad the properties we can attribute to ether. muchas within the paradigm of physics the universecan be described as having the properties we at-tribute to energy. Neither of these concepts shouldbe regarded as other than merely convenient de-scriptions of our experiences and observations.Magicians and scientists should never attributeabsolute reality to anything.
  • 27. n . LIB[R kAO~ CMT is presently a qualitative description. al-though its practical formulae for simple magicsare quantitative. However, CMT is potentiallyquantifiable. and its quantification , if achieved.could represent that unification of magic and sci -ence necessary for a complete description of thisreality. The first principle of CMT is that all matteremits ether and that this ether carries, or consistsof, information about the matter which emitted it. The second principle is thet this ether is non -local in space. It is instantaneously available ev -erywhere. The third principle Is that ether has a shapingeffect on the behavior of metter, having affinity orsimilarity with the matter which emitted it, tend-ing t o make the behevior of the two more similar.Now ether cannot be detected except when it ex-erts this effect. much es grevltatlon ca n only bedetected between bodies and light can only bedetected by absorbing it. It Is the coupling be -tween matter and ether that gives rise to the so-called physical laws and physical constants ofthe universe. These arise on a purely chaotic andarbitrary basis but become more reliable and uni·form through repetition. The coupling remainsprobabilistic, although meny of the simpler me-chanical events have an overwhelming probabil -ity of conformIng to type. Yet any novel event ischaotic although pattem-formlng.
  • 28. PRINCIPIA MAGICA 23 The fourth principle is that ether also coupleswith itself to create etheric patterns correspond -ing to the possible past and futures of .!Iny mo-ment. These patterns do not completely deter-mine the future (or the past). for their couplingwith matter is probabilistic and only one of thepossible patterns will manifest as the actual futurestate of the system. Thus the behavior of matter.particularly in complex systems, remains partlychaotic or indeterminate . We should not fflll intothe trap created by memory and expectation ofsupposing that the physical past and future haveany real existence. Only the present moment ac-tually exists. and every moment of the presenth.!ls its own unique pattern of past and future. The often unrecognized problem here Is thatthe initial conditions of an indeterminate eventcannot be recovered after it has occurred. Wemust therefore admit any and all initia l conditionswhich might have led to the observed result, al -though our common sense strives to create anillusory certainty about the causes of events byimputing reverse causal connections. History isbutlshit; it is flS indeterminate as the future. The fifth principle is that mental events, be-ing materifll structures, are capllble of emittingand coupling with ether. Thus. for eX.!lmple, un-der the right conditions, a thought or visu.!llizationof some phenomenon can create an etheric pllttemwhich couples with that phenomenon to modify
  • 29. 24 . U BER KAO$Its behavior. Conversely. the ether from somephenomenon can couple with a mental image ofthat phen omenon and modify it to providedivinatory information. These five principles constitute the minimumhypothesis required to describe both the ubiquityof the physical laws of the universe and their ap-parent occasional violation by chaotic and magi -cal events. At the same time the five principlesimply a realistic limitation on the power and vari-ety of esoteric effects. while confirming that theuniverse itself is a magical phenoffi@non. Telepa-thy. for example, occurs because of the samemechanism which keeps the speed of light at aparticular constant value. Telepathic coupling isless reliable only because there are more differ-ences between two mental events than there arebetween any two photon quanta . The third principle presumes the old magicalidea of like affects like. Only between those phe-nomena or mental events having considerablesimilarity can a magical link operate. The fourthprinciple describes enchantment readily enough .Etheric pattems form a spellcasting which sets aform for the manifestation of some event will en-hance the probability of thtlt event occurring.However the fourth principle sets the sameprobabilistic limit on divination. At any moment itmay be possible to divine the etheric pattern ofthe future of that moment and pick the mostprobable future. but it is only a probability not a
  • 30. PRINCIPIA MAGICA 15certainty. Furthermore. a divination can only yield information about the future of the moment at which it is performed. A subsequent moment may have a different future due to the effects of inde- terminacy. For this reason one should, where possible,Enchant Long and Divine Short. ~ Enchantmentscast well in advance have a greater chance tomodify sequences of probability in ones favor, while divinations will give better results if per- fonTled for the near rather than the far future whosemanifestation is more subject to indeterminatechaotic occurrences. The five principles of the CMT paradigm im-ply a new description of so-called ~spi rits andthe human ~psychic anatomy. The etheric pat-tern associated with any phenomenon can be re -garded as its spirit; although it should not becredited with knowledge or powers beyond thosepossessed by the phenomenon itself. If animalspirits begin to pontificate upon matters outsideof their ecological specialities. one should look tothe creativity o f ones own subconcious for expla,nation. When interacting with the so-called arche-typal god and demon forms, the maglcian is sim-ply establishing a resonance with expressions ofideas and feelings which are always being pro-jected somewhere in the world and hoping lhlltsuch resonance will amplify such effects within.Humanity creates gods. not vice versa, but oncecreated they can have profound effects so long
  • 31. 26 . l1 BER KAO~as they continue to be ~worshipped w by deed !mdmemory. The human psychic anatomy consists o f theethers associated with various levels of organicorganization. The ether of the bodily organs, andparticularly that of the nervous system, is knownin oriental esotericism as Chi or KI . and variousforms of occult martial arts and medicine operateby trying to influence It. In occidental medicinevisualization has begun to find its place in thetreatment of disease. The etheric patterns associ -ated with the physical process of memory andmental activity constitutes what used to be calleda human ~ 50ul. w Within the CMT paradigm thissoul cannot be expected to survive bodily decayunless the pattems of which it consists can bereplicated in other living minds. Thus reincarna -tion must be regarded as an act of communica·tion unlikely to be more effective than reproductionor writing a book. Spiritualist seance·effects . attheir infrequent best, argue for little m ore thanminor parapsychological abilities. including sometelepathic access to the clients memories by themedium. The third part of our psychic anatomy, theK ia or W spiritWor Free Will, arises no t from thepresence of anything in particular. but rather fromthe absence of a certain thing. Our nervous sys-tems are arranged In such a way as to amplifythe element of random behavior present in allmaterial events. We then Interpret our partly ran -
  • 32. PRINCIPIA MAGICA Hdom chaotic and unpredictable behavior as theexercise of free will and creativity. Thus we cannever perceive what lies at the center or centersof our free will. for in these places exist only thevoId of causalitys absence, sparks of that chaosfrom which matter and ether co-evolve. Such co-evolution is an important concept inCMT. Ether. unlike spirit in older models. is notsuperior to matter; the ridiculous old spirit/matterduality disappears in the new paradigm. Matterand ether are just two of the properties that theever-mysterious stuff of the universe exhibits toour perception. Returning briefly to the gods in closing thissection, it is worth noting that achieving reso-nance with the etheric pattern of some animalform, for example, is to access the pattern of itsspecies in general. To achieve resonance withany large part of the human pattern is the experi·ence monotheists describe as seeing God. To ac-cess the toti!llity of it is to see the Devil as well.The entire etheric pattern of terrestrial life is theo-retically perceivable; those who have approachedit have given it such names as Pan. Bliphometlind GlIill. CMT hlls II bellring on various other esoterictopics. There is little or nothing within CMT thatfllvors retention of a belief in the pseudo-scienceof astrology, sllve that the beliefs of astrologersmay exert some etheric effect, which would bemuch stronger if there where more consensus
  • 33. 18 . Ll SER kAO~among astrologers. Personally I am thankful that there is little consensus. The contents of memory only appear to emit.or couple with. etherk pattems when being M read ~either consciously or sublim inally. Presumably thisis because memory is encoded in highly abstractand idiosyncratic ways. The subliminal mode ofreading memory Is invoriably the most magicallyeffective, as the information is not then compli ·cated and adulterated with conscious delibera ·tion . This is the reason for all those magical trickswith altered states of consciousness. symbols,sigils, mirrors and montras which ollow the sub·conscious to act without conscious interference.Thus it can be seen thot the purpose of a 50-called ~ charged~ or consecrated talisman is tocause a subsequent projection of the spell it wascharged with, whenever the person who chorged itnotic es or visuollzes it. In no sense can the spellbe sensibly regorded as residing within the materialbasis of the tolismon. ond the object must beregarded liS quite useless to any other person inwhom the spell hod not been planted. The CMT parodigm suggests a new interpre·tation of the apparent phenomenon of ghOSts ofthe dead. In virtuolly all sightings the witnesseseither alreody possessed an image of the deceosedor received confirmation of a perceived imagesoon after the sighting, implying the exercise ofprescience. Most ancients would have consideredthat they hod seen 0 ghost if they met a deceased
  • 34. PRINCIPIAMAGICA 29person while dreaming or while awake. Todaymost people would make a sharp distinction be-tween these two experiences. However as sun-light obscures the stars by day so does wakeful-ness blind us to the fact that we are still dreaming.Also It is a simple, though laborious, procedureto create artificial ghosts of persons who neverexisted. which can crel!lte effects as good as, andoften better than, those ascribed to the suppos-edly Mrear thing.PSEODOTIME The pre:eding discussion has concerned it-self with I!I Chaos Magic Theory in which ethericpatterns are non-local in space but local in time.Thus in CMT there are two forms of time. ordi-nary or pseudo time. created by memory I!Indexpectation which has no real existence apart fromthe moment of the present. and shadow time (seeShadow Time, page 33), which can if thought of as somehow orthogonal to ordinarypseudo time. All forms of prescience and magicact through shadow time. They cannot act acrossordinary pseudo time because there is nothingthere except the present moment. Every momentof ordinary pseudo time has its own past andfuture shadow time created from the etheric pro-jections of the material phenomena of that presentmoment. These shadow probability projections are,incidentally. exactly what Schrodinger wave
  • 35. )0 . tl8ER KAOSequations describe . Thus CMT is potentiallyquantifiable and capable of Integration with knownphysics, although the calculations are appallinglydifficult. Strictly speaking, etheric patterns are notentirely local in ordinery pseudo time; they per-sist for the duration of the minimal time interval,the Planck time,. very short interval indeed. Or-dinary pseudo time consists of individuol momentshaying the duration of the Planck time, olthoughour sluggish perceptual apparatus tends to Jumpthem together to create subjective moments ofexperience lasting obout 0 tenth of 0 second otour most alert state. However a single moment ofPlanck time, an instant or the present in pseudotime, can usefully be represented as a point on T! -,-_ _ _--, T~ ---1f----.----1 o 1 o ~J ityFigu re 3. Significant probabil ities in shadow· ti me.
  • 36. PR I N(IPIA MAGI(A )1an ordinary pseudo time axis projecting out of atwo-dimensional representation whose horizontalaxis represents probability on a scale of 0-1 -0 (topreserve symmetry), and vertically, etheric pro-jections of possible shadow time events from To,the present, to Too+ and T _ _ the far shadow fu - ,tures and past respectively. It is convenient to draw a line around themore probable types of projected patterns whichare relatively close to the actual moment of theordinary pseudo time present where the ordinl!lrypseudo time axis passes through the plane of thediagram at the probability • 1, shadow time • acoordinl!ltes as shown in figure 3. Any moment of ordinary pseudo time can berepresented by the above dil!lgram, which is of a~thickness· corresponding to the Planck time inthe plMe of the dll!lgram. The entirety of physicalrel.llJty is represented as the single central point,as all three spatial dimensions have been removedfor simplicity I!Ind the ordinary pseudo time axispasses through the plane of the diagrl!lm. Thedumbbell shape represents significantly probtlbleshadow past and future states of reality . Neitherthe probtlbility nor the shadow time scales arenecessarily linear-thls is a qualitative model. Now if the ordiOllry pseudo time axis is added.1.1 three-dimensional graph is obtained as shownin figure 4, page 32, with moments of ordincrypseudo time represented as points along the taxis spaced apl!lrt I.It intervals corresponding to
  • 37. 32 . lISER kAO~the Planck time. The dumbbell shapes are in theplane of the probability axis. This diagram Is a representation of the CMTun iverse. There Is no causal connection betweenany two moments of ordinary pseudo tim e forthey exist only one at a time, 115 It were. Further -m ore , there Is no etherk: connection between anytwo m oments of ordinary pseudo time . Each m o-ment is a unique event with its own shadow time,past and future; after an interval corresponding tothe Planck time it intera cts with itself to formanother unique moment with its own shadow timepast and future. The dumbbell shape is merely a graphic de-vice representing the significant etheric patternsof probability which also correspond exactly with T: PtOOabi lity - T-Figure 4. Time as pearls on a string.
  • 38. PRINCIPIA MAGICA· 33the SchrOdinger wave functions which would besignificant for the entire universe in quantumphysics. Unfortunately these are likely to resistquantification into useful mathematical form forsome time. as the probabilistic wave functions ofjust a few interacting particles are highly com·plex, and many particle systems present intensedifficulties. However all the apparent paradoxes of quan-tum physics, and all the paradoxes associatedwith free will and determinism as well as thosearising from enchantment and divination, disap·pear immediately as soon as shadow time isplaced, as it were. orthogonally to ordinary pseudotime. SchrOdinger s Cat can only be dead or alivein ordinary pseudo time. In shadow time it can beboth.SHADOW TIME One of the greatest difficulties of contempo-rary physical and magical theories is the failureof visual analogy: one simply cannot form a men-tal image of many of the required concepts. [n-deed, even languege begins to felter lifter II point.(There is a further problem with whtlt follows, foreven mathematics enters realms where its alge-bra no longer relates to sensory or imaginativeexperience.) Nevertheless I will confine myself toa language ·only exposition of this thesis in thehope that it will convey some meaning.
  • 39. 14 . Ll 8E R KAOS In this chllpter, I posit e universe which is afour-dlme nsionel hypersphere (finite but un -bounded in time as well as space) , and I also addan extra time dimension to contain all possibleetheric images of all pasts and futures. I nowidentify the contents of the etherlc time dimen -sion with the plIraliel universes which are an op-tional consequence of the wave equlltions ofquantum physics. Now wave equations containso-called complex numbers, which are formedfrom both real numbers lind from imagina rynum bers. ~ which are multiples of the square rootof m inus one. I have argued that weve functionsare not mere mlithemlitiClil formlilisms that hep-pen to give useful results. Since they have realeffects. they must consist of something , and Ihllve used the word ether to denote thllt some-thing. Now, when one wishes to use a weve func-tion in a calculation, one first has to take am o dulus/ which means multi plying it by itscomplex conjugate to yield a real number thatsho ws ho w the wave will m enifest as e particle inthis relility. The complex conjugate is actually the wavefunction with the sign of the imaginary (time)coordinote reversed. ff the wave function hassome kind o f shadowy etheric reality. then whynot the complex conjugate wave function liS well?Indeed if one is prepared t o describe the etherictime dimension with imaginary numbers. thencomplex conjugate waves coming back to theinstant of the present on the real -time axis are
  • 40. PR INCI PIA MAG ICA . 35precisely whl:lt is demanded by chl:los magictheory. They are exactly the mechanism by whichprescience and clairvoyance occur, and they 1Iisocarry back a shaping signal from shadow time toalter reality in both enchantment and retroactiveenchantment. Perhaps we should pause here to considerthe meaning of two forms of time, one of which isdescribed by imaginary numbers. Ordinary, realtime is perhaps the most illusory. Only the in·stant of now exists; future and past exist only asexpectation and memory . both of which are merewishful thinking. On the other hand, shadow orimaginary time accords much better with the ideaof an indeterminate future containing many pos·sible altematives . or parallel universes. It alsoimplies a multitude of possible pasts, despite thefa ct that most people seem to suffer from only asingle past in their memories. We remember onlythe real-tIme past, which was Singular at the mo-ment that it occurred: after it has occurred , allpasts-which could have given rise to the newmoment of the real-time present-will exist inimaginary time. while the real·time past has ofcourse ceased to exist. Different observers mayhave different memories of the same past event,and some simple experiments. such as the fa·mous double-slit experiment, can readily showthat a system can have two different pasts. As 5t. Augustine noted, we seem to thinkthat we know what time is until we try to thinkabout it. I suspect that when we attempt to think
  • 41. }6 . U8£A kAOSlIbout the nllture of time. we lire trying to forceour intuitions lIbout the pi opt:rties of both dimen-sions of time into II single description thllt is ne:-esslirily either paradoxical or inadequtlte . Perhllps the only way to imagine the proper-ties of an imaginary time dimension Is to think ofit as 1I Vtlst web of informaUon thllt has its owntime structure , but 1111 the Informlltion in it, fromIIny point of time within the web, Is In theoryIIvllilllble in the real-time present. In practice, ofcourse. information from parallel universes o f lowprobtlbility and information at grellt Iffitlglnary,temporal distance from the real -time present willbe more difficult to detect. Such 1I universe with an irTlllginary time di -mension is not constrained by determinism orcausality . It is constrained only to act self-con -sistently. Effects can create their own causestlnd vlce -verSIl, via self-reinforcing and sel f-ne-gating informllUon feedback -loops across imagi-nary time . The experienced moment of the real -time ~ n o w - Clln thus be thought of liS aninterference pattern of complex conJugtlte wllvesreturn ing from multi ple pasts and futures inimaginary time. ,A.rmed with this hypothesis. we c an answerthe questions posed by the relil - ti~ arrow lindthe IInthroplc principle. Chaos mllglc theory andall physical theories except thermod ynamics afetime symmetric. The equations work tiS well for -lIrd or backward, Imd it thus seems puzzlingthat the reality they model does not move with I
  • 42. PRINCIPIA MAGICA · 37 equal ease in either direction in time. Thermody· mimics states that energy will alwllYs dissiplite.There is good rellson for this: th~re are mllny mor~ future stlltes in imaginary time which carre· spond to dissiplitive futures thlln to non-dissipa·tive futures. For example, there !Ire many ways for an egg to break but only a few in which it can stay in one piece. This is what makes unbreakingeggs so difficult. There seems to be !I similar but longer-term mechanism at work that favors thedevelopment of information· rich systems, such as living beings, simply because such systems have1I larger range of possible future st!ltes than less interesting systems. Thus. an imaginary time di-mension will explain the otherwise inexplicablepredilection this universe has for Increments inboth entropy and information content. which weexperience as a one·way flow of time i!lnd evolu-tion. Extending this prinCiple further, we can per-haps supply i!ln answer to the anthropic question:how. out of all the fundamental constants thatmight have phenomenited in this universe, werevalues selected thi!lt allowed life to develop? Ifany of the seemingly i!lrbitrary constant--likelightspeed or the ratios of the forces or particlemasses that specify the behavior of matter-arechanged by one part in a million, the whole thingfalls apart. You get helium-only universes, orstars which fail to form or ignite or which bum uptoo rapidly , or nudeosynthesis fails, or chemistryi!IOd hence biology are impossible.
  • 43. 18 . U8ER KAOS Perhaps conditions conducive to the devel -opment of life in this universe prevail because auniverse with life in it has a greater range of pos-sible futures than one without. These multitudesof possible futures may reflect back their owncomplex conjugate waves encouraging the veryconditions that make them possible. This is notto say that humlm beings are necessarily respon -sible for the phenom ene In the universe that sur-rounds them. It is unlikely that the whole showcame into being for our benefit. We could weJl bethe side effect of a much more interesting form ofintelligence elsewhere, or maybe of a much moreinteresting intelligence that we may one day buildor become.RETROACTIVE ENCHANTMENT Before proceeding to the practical formulaeof CMT, it is worth noting that the paradigm pre-dicts the possibility of several magical effects thathave often eluded notice or been misinterpretedin the history of m8gic. Most magici8ns are com -fortable with the ide8 that it Is possible to divinefor events hidden In the past or in the future. CMTallows this but st8tes th8t 8ny such inform8tionfound represents, at best, the highest probabilityevents that were likely to have occurred or thatmight occur, for the m agician ca n only lookthrough shadow time, as the ordinary pseudo pastand future have no existence.
  • 44. PRINCIPIA MAGICA 39 Most magicians are also comfortable with theidea that enchantments can be cast to force. or atleast nudge, the hand of chance as far as thefuture is concemed. However. CMT asserts thatthe opposite effect, namely retroactive enchant-ment, is possible. In fact, many of the bizarre andanomalous results recorded in the annals of magiccan only have been due to retroactive enchant-ment. In practice what happens is that a spell iscast and some time later a result is recorded whkhstrongly implies that an alteration has occurred toevents that probably occurred prior to the spellbeing cast. Once it is remembered that the past and fu -ture in ordinary pseudo time do not exist exceptin terms of memory and expectation. then theconceptual difficulties with retroactive enchant-ment disappear. In retroa ctive enchantment anact of magic alters the probability structure of theether pattems in the past shadow time of a par-ticular ordinary pseudo time moment. This canresult in a subsequent moment of ordinary pseudotime exhibiting a present real state and shadowtime future. which may also manifest physicallylater, which is other than might have been ex -pected. If this remains difficult to grasp. considerthe psychological analogy. If you can convinc -ingly alter your own memory then you will modifyyour future actions as a consequence. CMT implies a certain symmetry betweendivination and enchantment. The very act of pe:r-
  • 45. 40 · lIBfR KAOSceiving some event which might have occ urr~or which might occur Dct.ually reises the probabil-ity that it might have occurr~ or might occur.This is particularly a p~em in prescience. divi-nation of the future . tt is not merely a problem ofself.fulfilling prophecy . but a m ore profoundproblem arising from the tendency of any Imageof the future to shape the future accordingl y byetheric effect. The andents often executed proph -ets of lIvoidable doom, and with good reason. forprescience ClIO act as enchantment. It should alsobe not~ that this effect can work retroactively aswell : the future can also be modified by !.el~nga perception of the past. and vtce versa . All metaphystcal theories involve some formof otherwortd rellim Impinging upon the ordinaryone. What has happened in quantum physics Isthat equations have been unwittlngly written whichdescribe some of the simpler effects of it. Theproblem for scientists Is that they are observingand trying to describe effects due to somethingwh k h they refuse to believe can exist. The prob ·lem for magicians is that they refuse to believethat the effKb they create or observe could bedue to something for which equations could bewritten .Chaos Mathematics, or Non-linear Dynamics. isthe study of complex and unstabfe systems. Oneof the mllin discoveries of this discipline is the
  • 46. PRINCIP IA MAGICA· 41famous butterfly effect wherein it can be shownthat a single butterfly changing direction musteventually !!Iter the entire world we!!ther p!!Uem.The majority of complex and unstable systemsare now considered to be subject to simil!!r ef-fects. They exhibit what is C!!lled extreme sensiti-vity to initi!!1 conditions. Make the slightest alter·ation . have tea instead of coffee. !!nd the smalldifferences in the world which result may tend tomultiply into vast differences as time goes by _Chaos Mathematics, which currently seeks to cre·ate models of such processes as meteorology,turbulent flow and population dynamics can oftengive a false impression of hyper·determinism.What often goes unrecognized ;s that in most sys-tems the extreme sensitivity to initi!!] conditionsmust reach right down to the quantum level, thusplacing the behavior of such systems beyondcausality. Chaos Mathematics describe s themechanisms by which quantum scale events.which are probabilistically influenced by ethericsh!!dow time patterns, profoundly affect the eventsin the macroscopic world. It forever destroys theillusion that complex systems operate determinis-tically . and adds further weight to the stochasticvision o f this universe presented in CMT.THE EQUATIONS OF MAGIC The equations of magic have been derivedon a purely empirical basis to describe the prob·able effects of any given act of magic. They ap-
  • 47. 4:1: • LlSER KAO~ply mainly to magical acts of enchantment anddivination. More complex acts of magic such asevocation, invocation, and illumination are notreadily described by these ~uations except wherethe stated intent of such acts can be reduced tofairly simple objectives corresponding to divinationand enchantment. The main use of the equationsis in the planning of TrnIgical acts, for they indicatethe precise requirements for any required degreeof probability manipulatlon. The quantification ofc ertain factors which are entered in the equationsawaits more precise callbration techniques andthus they must currently be evaluated on a partlysubjective bosis . However the mathematics arecompletely rigorous and the equations are a use-ful indication of what one needs to be put into amagical act and what is likely to come out as IIresult. The effectiveness of a magical act dependson two main factors, denoted P, the probability ofthe desired effect occurring by chance, lind M.the magiC factor. The probability P of any eventoccurring by chance must lie somewhere betweenzero, impossibility, and one, certainty. In the Cllseof divinatory magic, the possibillty P representsthe probability of guessing the correct answer bychance. The magic factor M is made up of fourfa ctors which represent the essential componentsof any magical act, namely Q , gnosis. L, magicallink . A , conscious awareness, and R, subconscious
  • 48. PR INCIP IA MAGICA·.(3resistance. These last two factors, A and R, actnegatively to reduce the effectiveness of magic; itis rerely possible to completely eliminete themand they are entered into the first equation ofmagic thus: M = GLI1·A )( I·R) Where the four factors G, A , L, and Rareevaluated on a scale of zero to one , yielding an Mvalue also In the range of zero to one. Thus it can be seen that all four factors mustbe attended to in the planning of e magical act orit will come to very little. The overall magic factorM can never exceed the value of the gnosls em-ployed or the quality of the magical link. Neithercan It be greater than (l-A) or (l-R). lf all factorsare at half, 0.5, then the overall magic factor M,is a very poor 0.0625; unlikely to create anydlscemable effect whatsoever. In practice, both gnosis and the magical linkneed to be in the range 0.8 to 0.9. For gnosis thiscorresponds to en extremely hysterical focusingof the mind by ecstatic or meditative techniques,if only momentarily or intermittently. A good OT-gasm or that split second of quiescence at theend of half an hours reja yoga may just suffice.The equivalent for the magical link would corre-spond, in enchl!ntment. to an elaborate image inthe memory of the target phenomenon undergo-ing the required change. I have very little faith in
  • 49. 44 . Ll8ER KAOShair and nail clippings alone. For a link in divina -tion, the best results are given by an extensivemental image of that target phenomen. Prior per·sonal contac t is infinitely preferable to a merephotograph. Spel l or ensigilization techniques should beused to depress conscious awareness A, to the0.1 to 0.2 range. A spell or sigil is some abstractrepresentation of desire. It is constructed so as tobe as meaningless to the conscious mind as pos-sible. It ac ts to channel the power of gnosis to thesubconscious mind, which causes the actual de ·sire to be realized by the emission or absorptionof etherk pattems. Subconscious resistance R must similoluly bedepressed to the minimum value, as anythingo!Ibove 0.2 Is a serious liability. Much o f the pan!!! -phemo!llia and theory of magic, including thistheory, exist partly to convince the magician thathe or she is a magician, and magic is possible ina cultural climate that is heavily antagon istic tosuch notions. If values of G and L can be kept in 0.8 to 0.9range, and values of A and R can be kept in the0.1 to 0.2 rMge, then an M factor of around 0.5,which is about the minimum required to have anyuseful effect in magic, will result. Values of M lindP are combined In the following se:ond equationof magic to yield a figu re for Pm. the probability ofbringing about a desired effect by magic :
  • 50. PRIN CI PIA MAGICA PmaP+(l.P)M l.oJI This second equation Ci!l n be used to evalu·ate the probability of bringing about an event bymagic Pm. if its probability of occurring by chanceP, and the magic factor M, can be assessed. Can·versely, for the purposes of planning, it Clin beused to calcuilite how much mllgic M, would berequired to rllise the probability to a more accept·able level. The second equation can be expressedgraphiclilly, the curved lines representing a selec-tion of Pm values obtained from the interllction ofvarious values of Man P. (See fig. 5.) I p o M IFigure 5. The effects of magic on probability.
  • 51. 46 . lI 8£R J(AQS The graph is obtained by solving the secondequation for val~ of p... where various values ofP and M are substituted. The graph should actu-ally be; thr~- dilliensionaL The results can also be;tabulated arithmetically with the P values ap- ttlpearing as shown in Table 2. A number of observations can be made aboutthese graphs lind figures , some obvious , someunexpected_ Arstly It can be seen that moderateacts of magk: In the M _ 0 .5 to 0.7 range willhave a proportionally greater effect on eventswhose probability lies in similar range, while suchacts only marginally improve the probabilities ofevents whkh are fairly improbabie; i.e . P _ 0.2 orbelow, or fairly probable. P ,. O.B or above. ThusTable 2. The effects of magic (M values)on probability (P values)., 0.0 o. , 0. 0.1 0 1000 1000 11100 1.1)00 1.000 1.000 1.000 1000 1.000 1.000 1.000090900 09011 0917 0916 O.,~ o.~ 0957 0967 0 978 0!189 1.000080.100 0.111 0.al1 o.w 0 .... o.l1C 0901 09111 0.9 S1 oin 1.0000 .; 0.700 0.711 OJlIU ~ tL711 0.11 0,50.l1li(1 0.9 18 O.~.3 1.000 1 ·ob 0 .100 0.WP 0-21 0.U4 0-WI7 o.nt. 0.1 0.121 09J.!o 1.00005 0500 D.!IOS D..5lD Q..S45 CU80 o.al5 0.610 0.5 O:!O 0 .905 1.0000.0. .000.1010. 110.0)0,*1 0.S061l.S6J 0.c..6 07 . J 061100003 0)00 O)()(l 0.)0) Q.)1) OJ)) O.* 0 .. 1l1 051) 0 10)) 079J 100002 O.NO O.lOO O-XlO O.lOl 0..2011 on5 0J62 OJ~ 0,#02 0672 1000 101 0100 0100 0.100 0.100 0,100 01(11 0105 0125 01 97 0 4H 1.0000 ,0 0.000 0.000 0.000 o..ooD IUIJO 0..(1(X1 Q.l1CIJ 0..000 0.000 0.000 1.000
  • 52. PRINCIPIA MAGICA· 47it is more productive to work to improve theprobability of events in this range when beginninga career in magic. Secondly. however. it shouldbe noted that any act of magic, if not totallyhopeless, will tend to improve any non-zero prob·ability. and if it is the result that the magicianseeks, he or she should take all possible ordinarysteps to increase the probability of the desiredresult occurring by chance alone , before and af-ter using magic. To do otherwise is basically tosubconsciously challenge your magic to fail andit will usually oblige by doing so. Parapsychologists may also care to note thatstatistically more impressive results are predictedif psychic powers are tested against events ofhigher probability than the Zener card guessingof only P = 0 .2 . The results obtained by academicparapsychologists so far suggest that at best theyelicit an M factor from their subjects rarely ex·ceeding 0.5 due to the unfavorable conditions oftheir experiments. Thirdly , it can be seen that any M = 1 act ofmagic will raise any probability to a certainty,where Pm = I . This also includes events with apro~bility of zero, for the bottom line of the graphremains at zero until M ., I when the Pm valuemoves suddenly from zero to one. Thus, in theory .anything can be done by magic. However, inpractice it is often difficult to meet the conditionsfor an M = 1 conjuration. For example, it is occa ·sionally possible to teleport objects whose prob·
  • 53. 48 . tl 8ER KAO~ ability of spontl!Jneous movement is virtually zero.Ho wever. although in theory it is possible toteleport an entire planet to another star system , itis in pra ctice not feasible t o form an effectivem agical link to an entire planet let alone its de-sired destination, and nothing less than L .. I canyield the M .. I tector required to! a m iracle . Fourthly , it should be noted that there is nofactor for strength of will or desire in the equa -tions of magic. It is in meeting the conditions forgnosis that willIs employed. Desire is scale inde -pendent, and as long ISS a suitable magical linkexists subconscious resistance is low, and an ap-propriate spell mechanism is used to rem oveconscious awarenMS. A tri vial desire is as effec-tive as an obsessive one, so long as it is activatedby gnosis. However because of this there is al-ways the strong possibility of accidental magicalresults . If the gnosis activates a desire other thanthe selected one, perhaps through poor spell pro-cedures, then an alternative result may manifestif a magical link exists. The effects of a number of persons conjuringsimultaneously or sequentially for a common ob -jecti ve never exceeds the best result that anyoneof them might achieve. Thus if a single magicianachieves a p..... 0.85, any lesser P value ob -tained before or after, or simultaneously . will makeno difference. Scoces are not cumulative. Thusthe only value in a c ollective conjuration is firstlythel it allows greater scope for someone to do
  • 54. PRINCIPIA MAGICA 49something outstanding, and secondly that mutualassistance is often conducive to the creation of abetter performance all around . There is also verylittle point in repeating a conjuration unless thereis a chance of doing it better, or the probability ofoccurrence by chance alone has improved, orboth. The third equation of magic describes theprobable effects of conjurations launched to pre·vent an event occurring. Such acts are almostinvariably limited to enchantment type work, therebeing very little point in trying to decrease theprobability of a successful divination for yourself.Here the Pm figure yielded is lower than the original probability of occurrence by chance P. Pm .. P,P · MII ,·Pj The effect of this equation is simply to invertthe lines on the graph shown in figure 6 on page50. When conflicting acts of magic are performedto both increase and decrease the probability ofan event occurring by chance , the respective Mmust be subtracted from each other and the reomaining part of the largest factor substituted inthe appropriate equation . For example M ,. 0.6for and M ,. 0.4 against is assessed by entering M 0.2 in equation two. M 0.55 for and M 0.89against is evaluated by entering M s 0.34 inequation three.
  • 55. m ·lI BER kAO~The three equations of magic: M.OL( I -A)(I- R) p... . P + (I_P)MIJII P • p _ PMf(I·P) m These are not particularly good news for thewould -be magician. They Indicate that enchant -ment and divination are very difficult. The firstequation shows that considerable effort and skillmust be used even to bring an M factor of 0.5 tobear on a situetion. The second and third eque -lions indicate thet even this makes only e small p o o M ,Figure o. The effects of magic aimed aT decreasingThe probability of an evenT.
  • 56. PRINCIPIA MAG ICA · ~1difference when it comes to forcing the hand ofchance. Improving the conditions of ones exIst-ence by the kind of pure parapsychology thlltthese equations describe requires the skillful ap-plication of quite extreme acts of magic. Howeveronce the maneuvers necessary to achieve highgnosis and low conscious awareness and subcon-scious re sistance have been mastered they arealways available. and only the problem of themagical link has to be solved for each situation topermit effective magic.
  • 57. CHAPTER 2 AEONICSAll the philosophies, creeds. dogmas. and beliefsthat humanity has evolved are variants of threegreat paradigms, the transcendental, the mllteri -atist and the magical. In no human culture hasanyone of these paradigms been completely ab-sent and rarely have any of them been completelydistinct from the others. For eXl!Imple, in ourpresent culture, transcendental and magicel para ·dlgms are frequently confused with each other. Transcendental philosophies are baSically re-ligious and manifest in a spectrum stretching fromthe fringes of primitive spiritism through paganpolytheism to the monotheism of the Judaeo-Christian· Islamic traditions and the theoreticallynontheistic systems of Buddhism and T!loism. Ineach case it is believed that some form of con-sciousness or spirit created and maintains the
  • 58. 54 . lI U R I(AOSuniverse and that humans, and sometimes otherliving organisms, contain some fragment of thisconsciousness or spirit which underlies the veil orillusion of matter. The essence of tnmscendental -ism is belief in spiritual beings greater than one -self or states of spiritual being superior to thtltwhich one currenUy enJoys. Ezlrthly life is fre -quently seen merely as tI form of dialogue betweenoneself tlnd ones deity Of deities, or perhtlpS someimpersonal form of higher force. The materialworld is a thetlter for the spirit or soul or con -sciousness that cretlted it. Spirit is the ultimatereality to the transcendentalist. In the materialist paradigm the universe isbelieved to consist fundamentally and entirely ofmatter. Energy is but a form of matter and to-gether they subtend space and time within which,II chlmge occurs strictly on the basis o f causeand effect. Humtln behavior is reducible to biology ,b iology is reducible to chemistry , chemistry isreducible to physics and physics is reducible tomathematics. Mind and consciousness are thusmerely electrochemictll events in the brain andspirit is a word without objectJve content. Thec,uses o f some events re likely to remain ob-scure perhaps Indefinitely, but there is an under-lying faith that suffident metenel ceuse must existfor any event. All human eels cen be cet~orizedas serving some biological need or lIS expressionsof previously applied conditioning or merely asmalfunctions. The gool of the materialist who es-
  • 59. AEONIO S~chews suicide is the pursuit of personal satisfac·tion including altruistic satisfactions if desired. The main difficulty in recognizing and de·scribing the pure magical paradigm is that of in ·sufficient vocabulary. Magical philosophy is onlyrecently recovering from a heavy adulteration withtranscendental theory. The word ether, which istightly defined in the CMT presented in the Quan ·tum Metaphysic s section of this book. will be usedto describe the fundamental reality of the magicalparadigm . It is more or less equivalent to the ideaof mana used in Oceanic shamanism. Ether inmaterialistic descriptions is information whichstructures matter and which all matter is capableof emitting and receiving. In transcendental termsether is a sort of ~I i fe force~ present in some de·gree in all things. It carries both knowledge aboutevents and the ability to Influence similar or sym·pathetic events. Events either arise spontaneouslyout of themselves or are encouraged to followcertain paths by influence of pattems In the ether.As all things have an etheric part. they can beconsidered to be alive in some sense. Thus allthings happen by magic; the large-scale featuresof the universe have a very strong etheric patternwhich makes them fairly predictllble but difficultto influence by the etheric pllttems created bythought. Magicians see themselves as participatingin nature. Tfllnscendentalists like to think theyare somehow above it. Materialists like to try lindmanipulate it.
  • 60. 56 . tiBER KAO~ Now this universe has the peculiarly accom-modating property of tending to provide evidencefor, and confirmation of, whatever paradigm onechooses to believe in. Presumably at some deeplevel there is a hidden symmetry between thosethings we call Matter, Ether and Spirit. Indeed, itis rare to find an individual or culture operatingexclusively on a single one: of these paradigmsand none is ever entirely absent. Non-dominantparadigms are always present as superstitions andfears. A subsequent section on Aeonlcs will at-tempt to untangle the Influences of each of thesegreat worldviews throughout history, to see howthey have interacted with each other. and to pre-dict future trends. In the meantime an analysis ofthe radically differing concepts of time and self ineach paradigm is offered to more fully distinguishthe basic Ideas. Transcendentalists co nce ive of time inmillennial and apocalyptic terms. Time is regardedas having a definite beginning and ending, bothinitiated by the activitlM of spiritual beings orforces. The end of time on the personal and cos-mic scale is regarded not so much as a cessationof being but as a change to a state of non-mate -ria l being. The beginning of personal and cosmictime is similarly Teg8rded 8S a cre8tive 8ct byspiritual agencies. Thus reproductive activity usu -ally becomes heavily controlled and hedged aboutwith taboo and restriction in religious cultures. asit implies an USUrp8t1on of the powers of deities.
  • 61. AEONICS·57Reproduction also implies that death has in somemeasure been overcome. How awesome the powerof creation, and how final must earthly death sub-consciously loom to a celibate and sterile priest-hood. All transcendentalisms embody elements ofapocalyptism. Typically these are used to pro-voke revivals when business is slack or attentionis drifting elsewhere. Thus it is suddenly revealedthat the final days are at hand, or that some earthlydispute is in fact a titanic battle against evil spiri-tual agencies. Materialist time is linear but unbounded. Ide-ally it can be extended arbitrarily far in eitherdirection from the present. To the strict material-ist it is self-evidently futile to speculate about abeginning or an end to time. Similarly the materi-alist is contemptuous of any speculations aboutany forms of personal existence before birth orafter death . The materialist may well fear painfulor premature death but can have no fears aboutbeing dead. The magical view is that time is cyclic andthat all processes recur. Even cycles which ap-pear to begin or end are actually parts of largercycles. Thus all endings are beginnings. and theend of time is synonymous with the beginning o ftime in another universe. The magical view thateverything is recycled is reflected in the doctrineof rein camation. The attractive idea of reincarna-tion has often persisted into the religious paradigm
  • 62. S8 . tiBER I(AOSand many pagan and even some monotheist tra ·ditions have retained It. However religious theoriesinvariably cOfltllminate the original idea with beliefsabout a personal soul. From a strictly magicalviewpoint we are an accretion rather than an un-folded unity. The psyche has no particular center,we are colonial beings, a rich collage of manyselves. Thus as our bodies contllin fragments fromcountless former beings, so does our psyche.However certain magkal traditions retain tech -niques whIch allow adepts to transfer quite largeamounts of their psyche in one piece should theyconsider this more useful than dispersing them ·selves into humanity at large. Each of the paradtgms takes a different viewof the self. Trllnscendentallsts view self as spiritinserted into matter. As a fragment or figment ofdeity, the self regards itself as somehow placed inthe .....orld in a non-arbitrary manner and endowedwith free will. TIle transcendental view of self isrelatively sttlble and non-problematic if shared asa consensus with all stgnificent others. However,transcendental theories about the placement andpurpose of self and its relationship to deities liremutulilly exclusive. Conflicting transcendentalismscan rarely co-exist for they threaten to disconfirmthe images of self. Encounters which are not de-cisive tend to be mutually negating in the longrun. Of the three views of self the purely material-istic one is the most problematical. If mind is en
  • 63. A£ONICS 59extension of matter it must obey material laws,and the resulting deterministic view conflicts withthe subjective experience of free will. On the otherhand, if mind and consciousness are assumed tobe qualitatively different from matter, then theself is incomprehensible to itself in materj,,1 terms.Worse still perhaps. the materialist self must reog2lrd itself as a phenomenon of only temporarydur2ltion in contradiction of the subjective expec -tation of con tinuity of consciousness. Because 21purely materialist view of self is so austere feware prepared to con front such naked existential-ism. Consequently materialist cultures exhibit afrantic appetite for sensation, identification andmore or less disposable irrational beliefs. Anythingthat will make the self seem less insubstantial. The chaos magical view of self is that it isbased on the same random capricious chaoswhich makes the universe exist and do what itdoes. The magical self has no center; it is not aunity but an assemblage of parts, any number ofwhich may temporarily dub together and callthemselves M I. ~ This accords with the observationthat our subjective experience is not constant.Our subjective experience consists of our variousselves experiencing each other. Free will ariseseither as an outcome of a dispute between ourvarious selves or as a sudden random creation ofa new idea or option . In the magical view of selfthere is no spirit/matter or mind/ body split andthe paradoxes of free will and determinism disap-
  • 64. 60 . Ll SER KAOSpear. Some o f our cts are conditioned and someare random. Some of our acts arise from rndomchoices between conditioned options and somefrom conditional chokes between randomly cre-ated options. In practice most of our acts arebased on rather complex hierarchica l sequencesof all four of these mechanisms. As soon as wehave acted one of our selves proclaims ~ I didthat~ M so loudly that most of the other selves th inkthey did it too. Each of the th~ views of self has somethingderogatory to say about the other two. From thestandpoint of the transcendental self, the materi -8Ilist self has become prey to pride of Intellect.the demon hubris, while the magical view of selfis considered to be entirely demonic. The materi -alist self views the transcendentalist as obsessedwith assumptions having no basis in fa ct. and themagical self as being childlike and incoherent.From the standpoint of the magical view, the as-sorted selves of the transcendentalist hltve as·cribed a grossly edggerated importance to oneor a few of the selves which they call God orgods. while the materialist has attempted to makeall selves subordinate to the self that does therational thinking. Ultimately its a matter of hithand taste. The transcendentalist has faith in agod self, the materialist has faith in a reasoningself and the selves of the magk ian have faith ineach other. Naturally, all these forms of faith aresubject to periods of doubt.
  • 65. AEONICS . 61 THE PSYCHOHISTORIC MECHANISM OF THE AEONSA superficial examination of the paradigms whichhave dominated aeons of cultural dev~lopmentindicates that three major worldv;ews have arisento dominance in succession. These are the magi ·cal , transcendental , and materialist paradigms. Asimple picture of these views rising successivelyto prominence has a certain descriptive use, butit lacks explanatory or predictive power and cannotaccount for the persistence or resurgence of aparticular paradigm at some other point in culturaldevelopment. For this a more sophisticated modelis required which includes a consideration of thevarious opposition philosophies which invariablycomplement the prevailing cultural paradigm. Ifthe linear time frame of materialism and transcen·dentalism is combined with the cyclic Of recur·rent time frame of magical philosophy, a graphcan be derived which represents both the domi ·nant and opposition paradigms in a form whichexhibits considerable explanatory and predictivepower, the Psychohistory model. (See figure 7 onpllge 62 .) This model is qualitative, a quantitativ~ trellt·ment would imply a non · linear calibration of thetime axis with dates specific to particular cui ·tures. At the time of writing, various human cui ·tures can be identified as passing through a par·ticular aeon and it can be observed that cultures
  • 66. 62 ·U 8ER KAOS .. Plo,~l__e. owl Plo,.odi.... ~-Figure 7. The psychohislory model .have varied considerably in the length of timethey have taken to progress from one 2!leon to thenext . In cultures where aeonic development hasbeen rapid . it is usual to find both remnants ofprevious aeonic: paradigms and evidenc e of im-pending aeonic: paradigms among various indi-viduals and sub-cultures. This is particularly no-ticeable In Western Industrial nations at the timeof writing. The ebb and flow o f the magical. tran-scendental. and materialist paradigms appears tobe- partly due to competiUon between them andpartly due to certain features of the paradigmsthemselves. Each hi!ls 1I tendenc y to become anawesome tyranny at its zenith , while at its nadi r,its absence creates such difficulties that it inevita-bly persists as II ridiculed, barely toleri!lted, oroutright illegal opposition philosophy. Each paradigm expresses itself with a par-ticular physical technology. Thus the shamaniclIeon is chi!ln lcterized by hunter-gatherer technol-ogies, agrarian technologies characterize the reli-
  • 67. AEON ICS . 63gious aeon, and the ra tionalist aeon is character·ized by industrialism. The paradigm of the com·ing aeon will complement post· industrial cultures. There seems little value in extrapolating thepsychohistory model backward in time beyondthe shamanic aeon, for animistic beliefs appearto characterize the earliest forms of anything thatcan be called human culture. The aeons tend todivide quite neatly into two smaller phases eachas the paradigms underlying them gain or loseground relative to each other. The animist phaseof the shamanic aeon is dominated by magic andmaterialism . Magic supplies the insight that allphenomena embody a particular power or mana ,which can be transferred or used to manipulateor anticipate the I:Ictions of those phenomena. Thesystem is a perfectly rational extrapolation fromthe initial ml:lnl:l hypothesis I:Ind it is entirely em-pirical. Certain magical procedures are performedand certain results usually follow, apart from thatthe world is conceived in a simple materialisticfashion . as it presents itself to the senses. Tran-scendentalism plays no part in pure animism,which has no pretenses beyond assisting its prac-titioners through this life. There would appear tobe no purely animistic cultures left on this world,but anthropologists have observed a few remotecultures in the spiritist phase of shamanism intowhich animism is prone to decay. In this phasemagical theory becomes baroque as the declineof rational empiricism leads to a progressive dj ·
  • 68. 64 ·lI8£R KAOSvorce between magical procedures and their de-sired effects. Magical theories lind procedures tendto proliferate for a time as their effects and ex-plan21tory power become less certain. Thus ritual.myth, fetishism and taboo come to the fore andbegin to accrete transcendental overtones, Pagan or polytheistic cultures arise with amore settled agricultural and city -stlJte civiliza -tion . Magical theories and practices decline asthe powers recognized in shamanism become an-thropomorphized into human deities, synonymouswith an Increasing transcendentlJlism as the she -manic view of personal power becomes elaboratedinto e personal soul. Ritual negotiation with thegods comes to replace direct megical procedures.Materialism is largely absent from pagan meta -physical thought wherein the world is conceivedin largely megical end transcendentlJl terms. Suchtechnical progress as occurs develops on a trieland error basis and any edvances are more oftengiven a mythological rather than e rational inter-pretation. The limited materialistic theory aboutthe world that does occur in pagan cultures in -variably begins or ends with mythic premises. Itis frequently a proscribed activity, and not a fewpagan philosophers pay dearly for their specula -tions if their conclusions differ from priestly or-thodoxy. Paganism tends to decay into mono theismduring the religious aeon es megical theories arereplaced by transcendental ones. number of
  • 69. AEONICS . 65factors are at work here. Monotheism equates withthe growing sense of individual self that transcen-dentalism stimulates. At the same time monothe-ism readily allows for more widespread and effec-tive social control. It is also far easier to train amonotheistic priesthood or maintain a monothe-ist theocracy. The magic often expected of paganpriests is inherently difficult and unreliable exceptin the most talented hands and is not generallyexpected of monotheistic priests. As the mono-theist phase progresses there is some incrementin materialistic theories of nature, but except wherethese are heavily circumscribed by theology suchresearches are conducted at great peril. Indeed,because both material and ffi /!lgical theories arein opposition to the prevailing orthodoxy. scienceand sorcery are often inseparable both to theirpractitioners and to the priesthood which perse-cute them in this period. Peculiar hybrids of ma -terialism and magic such as alchemy /!Ire fre·quently found in opposition to monotheism , andmagic often disguises itself as theurgy partly aspro tective camouflage and partly out of puremetaphysical confusion. The grl!ldual I!Iscent of materialist philosophytowards the end of the religious aeon is coupledwith technological developments. These in tumlead to a further decline in the mythical aspectsof religion . Thus in the first atheistic phase of therati onalist !!leon. transcendental theories are giv-ing ground to material ones. Such cultures usu-
  • 70. 66 . UBER kAQSally remain nominZilly monotheist as religi on re-cedes in the (Zlce of technologicZlI achievementand the ascendancy of material descriptions o freality. Purely magical theories virtually disappearduring this phase, although some spiritualist oc-cultism often rears Its grotesque heZid. This phe-nomena bears little relationship to magic. Anymagic which manIfests withIn it is explained awayin terms of the transcendental materilism of whichspiritulism consists. Freemasonry is charZlcteris ·tic o f the Increasing mterialism and decl iningtranscendentalism of this sub-aeon . While nomi-nally m onotheistic , freemasonry seeks a mildtranscendence through reason in its virtual worshipof the rational architect of the material universe.It is essentially a child of the old European en-lightenment and persists on a clubbish ~sis al-though its original anti-clerical and anti-monarchistpurposes are long forgotten. The philosophies ofhumanism , communism, and capitalism also havetheir roots in the material transcendentalism ofth is aeon . Atheism is prone to decay into nihilism asthe rationalist aeon progresses . Transcendental-ism becomes progressively less sustainable as aworldview while the explanatory and technicalpower of materialism grows . As the materialistpardigm peaks, it becomes sterile and tyranni-cal in its attempt to quantify all things in materialterms. At the time of writing , many of the worldscurrent problems are due to large segments o f
  • 71. AEON1(S . 67the dominant Western culture entering their nihil-ist phase. The initial optimism of capitalism, sci-ence, and socialism is fading as faith in the prod-ucts of these systems diminishes and noaltematives seem to present themselves as weaccelerate into global ecological squalor. Magic and transcendentalism exist in opposi-tion to the dominant materialist paradigm andoften become confused with each other for thisreason. much as magic and science were oftenconfused with each other in their opposition tomonotheism in the religious aeon . Magical theo-ries tend to proliferate partly in response to thetyranny of materialism and partly because. al-though materialism is self-evidently incomplete,the holes cannot be patched with a transcenden-talism that is tinged with increasing absurdity. Thusin opposition to nihilistic materialism we find therema ins of a monotheistic transcendentalismwhich is on the way out and a purely magicalview, manifesting for example in the growth ofparapsychology, which is on the increase. Strangeadmixtures of magic and transcendentalism invarious proportions arise at this time. Neo-pagan-ism, witchcraft and white light occultism arecharacteristic rebel philosophies during the culturaldominance of nihilism. Charismatic revival move-ments on the fringes of a decaying monotheismattempt to perceive and invoke the supposedmagical powers of their deities in an immediateway to bolster a transcendentalism which is in-
  • 72. 68 . lI B(R KAO S exo rably fding into obscurity. Similarly In thl! initial ph.,se of thl! revival of magic. transcl!nden - tal or neo-rl!ligious th~~ t~ to ~oml! mixf!d with magic. Howl!ver thl! psychohistory model predicts that thl!Y will port compony ond that the surviving m.,gical traditions will bf! tho~ with no religious components. Thl! model further predicts that thl! nihilist phose of the ratlonellst af!On will give way to ., new aeon In which the relative strengths of the three paradigms will bf! in a simi- lar configuration to that of the 5ham.,nic .,eon.Materialist and magical beti~s will dam!n.,te theculture of the new aeon initially and then magicalo nf! will come to dominate. The new aeon hasbeen dubbed the Pandemoneon and its first phasethf! Chaotst sub-af!On in recognition of the non -tranSCf!ndenta l magic-rTUlteriaUsl theories whichwill charocterizf! it. From thf! s tandpoint of thf! popular ration,,1materialism which dominates the nlhllist phase. itmay appear absurd that the philosophy of magicwill arise first to complement and then surpassthat of science and rTUlterialism. However the mostadvancf!d scientlfi: theorie5 atf! already begin·ning to f!xhibit magical features in their new de ·scriptions of reality. Both in particle phySiCS andcosmogenesis a fundamentol acauulfty . indeter·minac y, and observer dependence is now ascribedto reality. These afe, property speaking, magicalthf!Ories, not material ones. It also appears that inbiology. psychology and medicine , m.,terialist , I
  • 73. AEONIC5 69theories of strict causality must give ground tosome form of emergent vitalism for organismswhich are evidently more than the sum of their parts. This co-emergent vital principle or morphicfield is equivalent to the intrinsic power or manaof magical theory. The prevailing orthodoxy of the comingChaoist age will represent something of a trucebetween magic and science; although the magi-cal aspects may take on heavy scientific camou-flage at first to make them more acceptable.Transcendental theories will virtually disappear andmagical phenomena will no longer be acknowl ·edged as proof of anything spiritual. The word~God will be both objectively and subjectivelymeaningless except to a few cliques and cranks;although towards the end of the pandemonaeonnew forms of magical transcendentalism will arise,but it would be premature to speculate on theirprecise manifestation. The model does not predictthe nature of the characteristic post-industrialtechnology of the impending aeon. The decline ofmaterialistic theories throughout the aeon doesnot in itself imply the loss of advanced technol-ogy. As technology becomes progreSSively morecomplex and less comprehensible there is a ten-dency to conceive of it and use it as though itwere a magical phenomenon. Devices incorpo-rating quantum mechanical or direct psi-interactivecomponents may well make any distinction be·tween magical and material systems meaningless
  • 74. 70 . lI SE R KAO Sin any clIse . So the impending pandemonaeonmay be charac terized by an extremely complexyet rationllily inc omprehensible h;gh technology.A lternativel y the model will equlIlly well ac com -modate a post-catastrophe technology sufficientto support a new hunter-gatherer tribalized soci-ety resembling the first shamanic aeon when therelative strengths of the paradigms were similar.At the time of writing it is too early to speculateon the charac ter of the second phase of thepo!lndemonllecn, which has been left nameless. Itremains to be seen whether humanity will spendthis p hase out amongst the stars or squabblingo ver tinned food in the smoking ruins. Yet anycredible form of stellar travel will have to be basedon principles more akin to those currently underinvestigation in magic than in science. Some formof machine -enhanced teleportaoon might suffice,reaction-thrust vehicles plllinly will not. The magician s stance towlIrds the aecnicc ycle depends on his or her attitude t owa rdchange . Progress is merely the mechan ismwhereby humanity exchanges one set o f prob -lems for another, often larger, set. To c ampaignfor or aga inst change is necessarily to draw oneselfinto strife and conflict. Yet it seems that by naturewe find it more stimulating to engage in turmoiland c ontention than to abstain. The advantagesof having history on ones side are that one mayenjoy the c ompany of radical rather than conser-vative m inds and that one may even enjoy the
  • 75. AEONICS·71SlItisfaction of being proved right in ones ownlifetime. The satisfactions afforded by the defenseo f orthodoxy ;,nd the bittersweet appeal of vain-glorious defeat should not, however, be underes-timated. Politics, being a mere squabble over thesecondary codification of the primary values of asociety, has little effect on the aeonle cycle. All itcan do is affect the timing. Democracy for ex-ample is entirely due to industrialism, militarytechnology and the weakening of monotheism; itis not something which arises out of politics itself,nor is it by any means the ultimate form of socialorganization. If there is a tide in the affairs of menthen it is caused by deep changes in our views ofself and reality, and politics are mere eddies andripples on its surface. Armed with the psychohistoric model ofaeonic change, the magician can readily see whatfactors he or she should work on to hasten, impedeor reverse aeonic development in a particular cul-ture or sub-culture. For example, it is necessaryto encourage both materialism and transcenden-talism and to undermine magical theories whenengaged in monotheistic missionary work withpagans. Conversely. to help combat the effects ofsuch missionary work or to revive 8 pagan c8balwithin a monotheist or atheist cul ture. one shoulddo just the opposite. However, one hopes that theprimary concem for contemporary magic is toensure the safe and speedy birth of the pan-demonaeon from within nihilist culture. To assist
  • 76. n . lI 8[R KAOSin this transition. magicllJ philosophy must strivefor three things. Firstly , it must strive to eliminateany remaining tranS(:endental or religious con-cepts which still contaminate it. These are des·tined for the dustbin of history for a long while.and when they eventually reemerge it will be in acompletely different form anywlIy . No useful partof magic ought to be thrown IIway with them.Secondly. it must seek to present its ideas andtechniques using maximum rational camouflage.Magic must enter popular consciousness USing aseries of Trojan horses. Thirdly . as a precaution-ary measure. magic should attempt to underminethe decaying remnlllnts of monotheism withoutoffering itself as III tlllrget in the process. For ex-ample . parapsychology is a threat to fundamen -talism as it can show that miracles do not proveanything other than thlllt some people cllln some-times exercise miraculous abilities. On the otherhand. the existence of various idiotic satanic cuttsoften provides very convenient enemy figures forfundllmentalists who often tend to invent them ifthey do not actually exist. Dangerous times lie ahead. Millennial apocll -Iyptic beliefs present in monotheism may still yettrigger disaster during the death spasms of tran-scendentalism. A fierce rearguard IIction may beexpected from materillliist philosophies as theyslide further into a nihilism whose adherents will .for a while, demand ever m ore of what is notworking . ever more luxury and sensationalism in
  • 77. AEONIC$ 73an ecology unable to support it. The birth of thepandemonaeon as a generally accepted paradigmcould be a long and bloody business. If things gobadly it could be preceded by a catastrophe whichprecipitates us into a new stone age rather thanan interstellar age. Although there will be impor-tant niches for magicians in either situation, I wouldprefer my descendants to perform their sorceriesamong the stars rather than huddled in the ruins. EASTERN TRADITIONS IN THE PSVCHOHISTORIC MODELThe origins of Buddhism lie in rebellious specula-tion during the late pagan sub·aeon in the Orient.Similar developments during the first millenniumB.C. led to Taoism in China and certain alliedpre-Socratic speculations in Greek civilization.notably those of Heraclitus of Ephesus. The coreprinciples of these essentially non-theistic meta-physical systems have some relevance to anemerging magico-materialist synthesis. However,during their subsequent histories, both Taoism andBuddhism have been heavily colored by compet-ing philosophies, while the Heraditian philosophyhas faded into obscurity. Taoism has exhibited astrong tendency to regress into mere supersti-tious ritual, while Buddhism has at times appearedin monotheistic guise with the Buddha as a defacto God. At others it has presented itself as aform of virtual paganism overlaid with abstruse
  • 78. 74 . LlSER KAO~transcendental theories, while the Zen manifesta -tion of Buddhism attempts to recover the originalteachings by severe austerity measures. In Tibetthe fusion of Buddhism with indigenous shamanictraditions has led to a graded system o f beliefscalled T anlrl: or Vajrayana Buddhism. At venouslevels this incorporales features from most of theaeons. Within it one can find sorcery . shaman-ism. polytheism, transcendental monotheism .doctrines of material causality and nihilism. It ispresumably the benign ethkal system developedin response to the harsh Himalayan environmentwhich has prevented anyone of these traditionsfrom violently asserting Itself over its rivals. Therigors of climate and geography seem to haveprevented the development of a high technology;yet the monastic tradition and the endless wintersallowed the flowering of an extraordinary culturein which the influences of all the aeons exist si-multaneously to some degree.
  • 79. CHAPTER 3 PRINCIPIA CHAOTICAIn Chaos Magic, beliefs are not seen as ends inthemselves, but as tools for c reating desired ef-fects. To fully realize this is to fa ce a terriblefreedom in which nothing is true and everythingis permitted, which is to say that everything ispossible, there are no certainties, and the conse-quences can be ghastly. Laughter seems to bethe only defense against the realization that onedoes not even have a real self. The purpose of Chaos rituals is to c reate be-liefs by acting as though such beliefs were true.In Chaos Rituals you fake it till you make it, toobtain the power that a belief can provide. After-ward. if you have any sense, you will laugh it offand seek the requisite beliefs for whatever youwant to do next, as Chaos moves you, Thus Chaoism proclaims the death and re·birth of the gods. Our subco nscious c reUvity and
  • 80. 76 . lIBER kA05parapsychological powers are more than adequateto create or destroy any god or self or demon orother spiritual entity that we mey choose to jn·vest or disinvest belief in, at least for ourselvesand sometimes others as well. The frequentl yawesome results attained by c rea ting gods by theact of ritually behaving as though they exist shouldnot lead the Chaos magician into the abyss ofattributing ultimate reality to anything . That is thetranscendentalist mistake, which leads to a na r-rowing of the spectrum of the self. The real awe-someness lies in the range of things we can dis -cove r ou rse lves capable of. even jf we maytemporo!lrlly have to believe the effects are due tosomething else in order to be able to create them.The gods are dead. Long live the gods. Magic appeals to those with a great deal ofhubris and a fertile Imtlgination coupled with astrong suspicion thtlt both retllity end the humancondition have a game-like quelity. The game isopen ended and pltlys itself for amusement. P1ay·ers ca n make up their own rules to some extent,and cheat by using partlpsychology if desired.The kind of mtlgic presented in the Psychonorni-can section of this book consists of a series oftechniques which act as extreme extensions ofnormal strategy that ere possible within the game. A magician is one who has sold his soul forthe chance of ptlrticipating m ore full y in reality.Only when nothing is true, and the idea o f a trueself is abandoned, does everything become per-
  • 81. PR INCIPIA CHAOTICA· T7mitted. There is some accuracy in the Faust myth,but he failed to take it to its logical conclusion. It takes only the acceptance of a single beliefto make someone a mgicin. It is the meta-belief that belief is a tool for achieving effects.This effect is often far easier to observe in othersthan in oneself. It is usually quite easy to see howother people, and indeed entire cultures, re bothenabled and disabled by the beliefs they hold.Beliefs tend to lead to activities which tend toreconfinn belief in a circle they call virtuous ratherthan vicious, even if the results are not amusing.The first stage of seeing through the game can bea shocking enlightenment that leads either to aweary cynicism or Buddhism. The second stageof actully applying the insight to oneself candestroy the illusion of the soul and create a magi-cian. The realization that belief is a tool ratherthan an end in itself has immense consequencesif fuJly accepted. Within the limits set by physicalpossibility, and these limits are wider and moremalleable than most people believe, one can makereal any beliefs one chooses, including contradic-tory beliefs. The magician is not one striving forany particular limited identity goal. rather one whowants the meta-identity of being able to be any-thing. So welcome to the Kali Yuga of the pllOde-monaeon, wherein nothing is true and everythingis pennlssable. For in these post-absolutist daysit is better to build upon the shifting sands than
  • 82. 78 . LlSER KAO~the rock , which will confound you on the day itshatters. Philosophers h~ve become no mOfe thanthe keepers of useful ~rcasms, for the secret isout thllt there is no secret of the universe. All isChaos and evolution 1$ going nowhere in ptln.icular.It is pure chllnce which rules the universe andthus, and onty thus, is Jife good . We are bomaccidentelly into 15 nmdom world where onlyseeming ceuses lead to apparent effects, and verylittle is predetermined, thenk Chaos. As every-thing is arbitrary ~nd accidental , then perhapsthese words are too small and pejorative, ratherwe should perhaps ~y that life, the universe lindeverything is spontllneously crelltive and magi -cal. Relishing stochastic reality we can revel ex-clusively In m~gical definitions of existence. Theroads of excess may yet lead to the place ofwisdom , and many Indeterminate things Clln hap-pen on the way to thennodyna,mic equilibrium. Itis vain to seek soUd ground on which to stand.Solidity is an JIIuston , as is the foot which standson it, and the ~If which thinks it owns either isthe m ost transparent illusion of all . The heavy vessels of faith ere holed andsink ing along with aJl the lifeboats and ingeniousrafts. So will you shop at the supennarket of be -liefs or the supennarket of sen~tion and let yourconsumer preferences define your true self? Orwill you, in a bold and lighthearted fashion, thievefrom both for the fun of it? FOf belief is a tool for
  • 83. PR IN CIPIA CHAOTICA 79achieving whatever one chooses to consider im-portant or pleasurable, and sensation has no otherpurpose than sensation. Thus help yourself to themwithout paying the price. Sacrifi ce truth for free -dom tit every opportunity. The greatest fun , free -dom , i!lnd achievement lies in not being yourself.There is little merit in simply being whomsoeveryou were destined to be by accident of birth andcircumstance. Hell is the condition of having noalternatives. Reject then the obscenities of contrived uni-fonnlty , order, and purpose. Tum and fa ce thetidal wave of Chaos from which philosophers havebeen fleeing in terror for millennia. Leap in andcome out surfing its crest, sporting amidst thelimitless weirdness and mystery in aU things, forthose who reject. false certainties. Thank Chaoswe shall never exhaust it. Create, destroy, enjoy,10 CHAOS!
  • 84. PART 2 THEPSYCHONOMICONAn exegesis of the general theory ofChaos Magic and the techniques ofSleight of Mind, and Auric Magic. fo/·lowed by Ritual and Spell Objectivesand Design for Eight Magics.
  • 85. I
  • 86. CHAPTER 1 PR(ItCTICAL MAGICChaos cannot be perceived o r willed directly. Itsexistence is inferred from two phenomena. Firstlythe existence of matter. and secondly the random~havior o f matter. The ether of shadow time issimilarly inferred from two phenomena-first. thereality of magic, and second, the stochastic be·havior o f mlltter. The stochastic behavior of mat-ter is reflected in its tendency to replicate formdeveloped on a random basis. Matter can be conveniently divided for de-scriptive purposes into space, time, mass, andenergy. However we can only descri~ tiny one ofthese phenomena in terms of the other three. Anydefinitions we care to make about matter are thustautological. This for example is the reason thatwe know what time is until we try to think 8boutit. Time is relative movement, it can only be de -
  • 87. 84 . lISER KAOSscribed or defined in terms of space, mass, andenergy. These things in their tum can only bedefined in a similar way, and we fi nd that wecannot know what they an! in themselves either.Other sentient races might conceivably have aquite different tautology based on divlding matterinto a different number of plJrts. Ho wever. theconsensus description on this world at least isconveniently represented by the tetrllhedron (fig.ure B). The four vertices represent space, time, mass,lind energy, which is the description the ancientswhere trying to formulate with their air. water,earth and fire analogies. When ether (or spirit) isadded, a pentagram is created. (See fig . 9. ) The pentllgram is the simplest possible mllpof the universe, even the Chaos from which itphenomenizes has been omitted. The pentagramFigure 8. The tetrahedron.
  • 88. PRACTICAL MAGIC 8~Figure 9. The also ZI symbol of magic , for it shows ether andmatter interacting. It is also a representation ofthe five -dimensional description of reality in ChaosMagic Theory. which adds etheric shadow time tothe four common dimensions. Although the entire universe basically runson magic as is shown in quantum metaphysics.the Psychonomicon will confine itself to what Ismore commonly thought of as magic . the inter-action of mind, which is a material structure, withreality , through the etheric medium. This clln onlybe accomplished by a series of techniques, whichcan be collectively called Sleight of Mind.
  • 89. C H A PTER 2 SLEIGHT OF MINDThe conscious mind is a maelstrom of fleetingthoughts, images, sensations, feelings, conOictingdesires, and doubts; barely able to confine itsattention to a single clear objective for a micro-second before secondary thoughts begin to adul-terate it and provoke yet further trains of mentaldiscourse. If you do not believe this, then attemptto confine your conscious attention to the dot atthe end of this sentence without involving your-self in any other form of thinking, including thInk-ing about the dot. Sleight of mind means using the more stablethoughts, feelings. sensations , and images storedin the subconscious or unconscious parts of themind to launch or receive etheric patterns. Trickshave to be used here, because if those things inthe subconscious are brought into the focus of
  • 90. 88 · LlSER KAO~the conscious they will not be magically effective.On the other hand, they have to be released oractivated somehow at a level just below consciousawareness, for in their normal memory storagemode, which is an abstract code, they are notmagically effective either. Thus magicians have to occupy their con-scious minds with something that somehow acti-vates intent in their subconscious without con-sciously reminding them of what it is, This is basicsleight of mind. Though this might seem para-doxical or impossible, there are many tricks inthe lore of magic which make it easier in prac-tice. Some consideration will be given to sleightof mind in each of the five classical magical op-erations. SLEIGHT OF MIND IN ENCHANTMENTMost traditional magical spells demand that theoperator confine attention to some abstract oranalogical representation of what one wants toachieve. For example, to cause dissention amongones foes, one might name a number of stoneswith their names, or better stili some abstract formof their names, and then while hysteric ally angry,batter the stones together. The hysterical angerfunctions partly to block conscious thought andpartly to add force to the subconscious desire.What many conventional texts rail to mention is
  • 91. S LEIGHT OF MIND · 89that during the magical act one must avoid con-sciously thinking or fantasizing about the desiredresult. Thus the anger should be stimulated bysome means other than thinking of ones foes,and if one wishes to shout something out duringthe battering of the stones it should be a con-sciously unintelligible statement. Even the desireread backwards may suffice. It is possible to usean inhibitory rather than an ecstatic means ofpreventing thought and channelling power to thesubconscious. In this case the magician attemptsto limit conscious attention entirely to the perfor-mance of the enchantment by yoga -type exer-cises and sensory deprivation to still the mind.This is usually a more difficult approach to en -chantmen t for most magicians. If. in the above example, the battered stonesare subsequently placed in a pouch as a talismanto reinforce the original spell, then the magicianmust also avoid consciously thinking about what-ever it represents whenever subsequently at-t empting to charge it again. All the spells which work are variants of thisbasic technique and work by the same basicmechanism. Baroque systems of symbol and cor-respondence are generally unnecessary. Effectivespells can be created simply by modifying writ-ten , drawn, modelled. or spoken representationso f desire until they become consciously unintelli-gible. The subconscious will , of course, alwaysknow what the resulting sigil , diagram, artifact or
  • 92. 90 . lI SER kAO~mantra is actually for. Excellent results are oftenobtained by magicians who make up a collectionof spells over a period lind then perform them ata later date having consciously forgotten whatthey were for. SLEIC:HT OF MINI) IN I)IVINATIONThere are three elements to be considered in divi-nation: the target, the means of obtaining infor-mation about it, and the interpretation of the in-formation. It is essential thllt the tllrget does notenter the field of conscious awareness while ob-taining of information about it, or the result wiltmerely consist of ordinary thoughts, fantasies, andguesses. Similarly the method of obtaining theinformation should preclude the interference ofconscious thought. There lire two basic methodsfor achieving this: sortilege and hallucination . Sortilege procedures Involve shuffling cards.rolling dice, casting bones or sticks or coins. andsimilar methods. The principle here is that minutem ovements initiated by the subconscious willprovide a mechanism by whi:h the subconsciouscan communicate Its psychic knowledge. Halluci-n/!ltory methods work in a similar fashion; the op-erator will gaze for 6ample into a black mirror ora chalice of water and wait for the subconscioust o reveal its psychic knowledge by optical hallu-cination. Other senses can also be used. For ex -
  • 93. SLEIGHT OF MIND · 91ample a mixture of the four basic tastes can beimbibed to see which of the tastes predominatesfor any question, a previous attribution of, forexample, sweet to yes, salt to probably, sour toprobably not, and bitter to no, having been previ-ously established, Whichever method is used, it isimportant that the subconscious is thoroughly in-formed of the target and that no conscious delib-eration take place during the divination. One ef-fective hallucinatory technique is to write the nameof the target. or better still draw an abstract sigilrepresenting it, on the back of a black mirror,Any visions experienced while gazing blankly intoit should be recorded by a machine or scribe. Theinterpretation can then safely be made in full con·scious awareness afterwards, much as a spell isdeliber!!tely planned beforehand. Careful observation will confirm that virtuallyall spontllneous parapsychological events occurthrough some fonn of sleight of mind. It is invari ·ably something hovering just below the thresholdof awareness that initiated an unusual event orgave one 1I curious half· sensed feeling tho!lt some-thing was lIbout to happen just before it did. Themo!lgician seeks to exploit this effect deliberately,but in doing so must avoid doing it deliber8telyas it were. Conscious lust o f result destroys magi .cal effects, so trickery must be employed to an·nul it and to activate the subconscious. There are dangers inherent in the develop·ment of the sleight of mind technique for en-
  • 94. 92 . lI8£R KAOSchantmen t and divinlltion. It is easy to becomeobsessed with what might or mIght not lurk justbelow the threshold of consciousness waiting tobe triggered by a stray lInl1logical thought. Thusa feeling of omnipotence Clln begin to develop,particularly if the mag/cilln starts to misinterpretdivination as enchantment and comes to feel thateverything going on around oneself is the resultof subconscious desires. The final madness beginswhen one starts Interpreting even the disasterswhich befall as expressions of what one must re-ally have wanted. Paranoia can also become avicious downward spiral. Those who harbor sub-conscious fears of things going wrong, or goingagainst them, will find it remarkably easy to actu -ally make things go badly for themselves witheven a small degree of expertise at sleight ofmind. The only defense against these pitfi!llls is toadhere to the formal techniques of enchantmentand divination, to ignore random results wherepossible, or to i!lccept them with laughter, i!lnd asa general principle to think positively at all times,for such thoughts will permeate down to the sub-conscious. SLEIGHT OF MIND IN EVOCATIONThere are three elements Involved in evoclltion:the implantation of the entity in the subconscious,the empowerment of the entity, and the direction
  • 95. SLEIGHT Of MIND 93of the entity to various tasks. The implantationcan be effected either by an extended effort offantasy and imagination, or by a more formalritual in which the entity is visualized exercisingthe general types of power which the magicianwishes it to have. The empowerment, which canform the climax to a ritual, consists of confiningones attention to the material basis of the entity,or some sigil, mantra, glyph, or other abstract oranalogical representation of it, while in full gnosis,Sexual gnosis, often used here as the symbolismof creating a being, albeit a non-material one, isparticularly appropriate: although, for reasons tobe discussed in the Sex Magic section, it is gen-erally unwise to empower entities with destructivecapabilities in this manner. When directing an en-tity to perform a particular task, it is usually moreeffective to use sleight of mind techniques ratherthan conSciously meaningful commands. For ex-ample, the magician can make the desired com-mand into a mantra or sigH and recite or visualizethese onto the material basis or visualized imageof the entity. Evoked entities should never be allowed toexceed the powers that the magician built intothem, nor should the magician attempt to addextra capabilities to existing entities without care-ful consideration of the consequences. Evokedentities are the magicians servitors, you are theirmaster, if you start accepting advice from themthe results can be disastrous. Four entities are
  • 96. 94 . lIaER KAOSusually sufficient. One for execution of complexenchantments. one for divinations where simpletechniques may not sufflCe, one for magical de-fense, and also attack if necessary. and perhapsa fourth for works of Octarine Magic . SLEIC:HT OF MIND IN INVOC ATIONInvocation is a three-stage process. Firstly themagician consciously identifies with what is tradi -tionally called a god-form. secondly one entersgnosis, lind thirdly the mllglcillns subconsciousmanifests the powers of the god-form. A success-ful invocation means nothing less than full ·pos·session~ by the gael-form. With practice the firststage of conscious kientificatlon can be abbrevi -ated greatly. to the point where It may only benecessary to concentnlte momentarily on a wellused god-form. God-forms may usefully bethought of as archetypal manifestations of basichuman drives present in all individuals and avail -able via etherk resonance from the acts andthoughts of all other humans. The pagans weresensible enough to build the whole of human psy -chology into most of their pantheons and to de ·velop archetypal Images to represent all of thevarious selves of which the hUfTUln organism iscomposed. It is for this reason that classical pa-gan symbolism is so often used by magicians.However. there is always a perfectly adequate
  • 97. HEIGHT OF MIND· 95amount of sex, violence, love, intellectual bril-liance, death, and everything else going on in theworld at any time for the magician to establishetheric resonance with, if one wishes to work in amore free-form mllnner. Basiclilly two forms of subconscious lIctivityhave to be brought into play simultaneously for asuccessful invocation. The emotions must be se-lectively aroused to add power. This often beginsconsciously by an effort of deliberate simulationduring the conscious identification phase and thenforms a vital part of the gnosis phase, but it mustdevelop its own momentum during the posses-sion phase when the conscious lets the subcon-scious take over. The other subconscious facultyrequired appears to be located in the normallyrather quiet right cerebral hemisphere. This mustbe induced to channel up the genius of whateverIs invoked and to give it form and expression.The only certain technique here is to carefullyprepare the ritual so that all the necessary physicalmateri.!!ls and mental idells and beliefs are .!!v.!!il-able, and then throw yourself wholeheartedly intoit with a supreme effort of method acting. Fake Ittill you make it, .!IS comprehensively .!IS possible,until you get more out than you appear to beputting in . I am not satisfied by an invocationunless I am surprised by the result. Basically you are calling the gods, the arche-typal forces, up out of yourself and from the col-lective etheric of the human race, and only if they
  • 98. 96 . lI UR ADSexceed your expectlltions should the opera tionbe regarded as successful. One of the most im-portant sleight of mind tricks in invocation hingeson the curious relationship of ritual to belief. Myfellow humans, it is m y unfortunate duty to pointout that we have a greater propensity to believewhat we do, than to do what we believe. All phi -losophy is biography; force someone to performmilitary or religious rituals and they will come tobelieve that they are a SHdier or a religious devo-tee. Our beliefs lire largely fOililed by what wefind ourselves doing. The magician, however, exploits thIs mecha ·nism. You start with an idea of what you want tobelieve. and then select a ritual and III god-form inwhich you act as though such beliefs are true. Byperforming them. you alter your belief deliber-ately. Perhaps it would be better to say that youprovide yourself with a range of beliefs which canbe invoked selectJvely to enable yourself as cir -cumstances demand. You should be capable ofthe actions which stem from the beliefs that youare a superb lover, a courageous and efficientwarrior. an intellectual genius . a brill iantbusinessperson. supremely likable and charisma-tic. and indeed. anything else which might beuseful. Mastery o f sleight of mind in invocation bringswith it some dangers. The main thing to avoid isexcessive identification with any particular formwhich seems to yield good results. If a particular
  • 99. SLEIGHT OF MIND· 97invoked form seems to be dominating your entireexistence, it is essential to try something else aswell. prl!ferably something quite different, as analternative . Otherwise you face a long-term nar-rowing of your humanity , which may well proveeffective in the short term , but which leads inexo-rably to sterility and failure. The magician shouldalso be aware of god -forms that begin to exceedthe purposes for which they were invoked. I be-lieve there are mllny selves within us; that we areall cases of multiple personality-though generallyunafflicted with the amnesia which is the haJJ -mark of clinical manifestations o f this condition .Sanity is a state in which our component selveslove and trust each other and are prepared to leteach other assume control as circumstances de-mand. If a particular self, enhanced by invoclltion ,begins to seriously encroach on the functions ofthe other selves, it is a sign that something isgoing wrong; the basic self-love that binds theselves together is breaking down and demons willlIrise as a result. A demon is a god acting out oftum. SLEIGHT OF MIND IN ILLUMINATIONOnly those forms of illumination that lead to use-ful behavioral changes deserve to be known assuch. When I hear the word ~ spirituality , ~ I tend toreach for a loaded wand. Some professionally
  • 100. 98 . LlBER KAOSspiritual people are vile and untrustworthy whenoff duty, simply because their beliefs conflict withbasic drives, lmd only manage to distort theirnatural behavk)r temporarily. The demons thencome screaming up out of the cellar at unex ·pected m oments. When selecting objectives for illum ination, themagician should choose forms of self-improve ·ment which can be precisely specified and mea ·sured, and which effect changes of behavior inour entire existence. Invocation is the main toolin Ulumination , although enchantment where spellsare cut upon ourselves, and divination to seekobjectives for illumination , may also find som eapplication. Evocation can sometimes be usedwith care, but there is no point in simply creatingan entity that is the repository of what we wishwere true for ourselves in general. This Is a fre·quent mistake In rellgkm. Forms of worship thatcrellte only entities In the subconscious are infe·rior to more wholehearted worship, whiCh, at itsbest. is pure invocation. The JesuIts M lmitation ofChristft is more effective thlln merely praying toJesus , for I!xampll!. Illumination proceeds in the same generalmanner as invocation, except thllt magicians striveto effect specific changes to everyday behavior,rllther than to create enhanc ed fad lities that canbe drawn upon for particular purposes. The basictechnique remains the same; the required beliefslire identified and then Implanted in thl! subcon ·
  • 101. H EIGHT Of MIND· 99scious by ritual or other acts. Such acts force thesubconscious acquisition of the beliefs they im-ply. Modest and realistic objectives are preferableto grandiose schemes in illumination. We modifythe behavior and beliefs of others by beginningwith only the most trivial demands. The sameapplies to ourselves. Magicians should beware ofimplanting beliefs whose expression cannot besustained by the human body or the environment.For example, it Is possible to implant the beliefthat flight can be achieved without an aircraft.However it has rarely proved possible to implantthis belief deeply enough to ensure that such flightswere not of exceedingly short duration! Neverthe-less such feats as fire-walking and obliviousnessto extreme pain are sometimes achieved by thismechanism . The sleight of mind which implants beliefthrough ritual action is more powerful than anyother weapon that humanity possesses , yet itsinfluence is so pervasive that we seldom notice it.It makes religions, wars, cults, and cultures pos-sible. It has killed countless millions and createdour personal and social realiti es. Those who un-derstand how to use it on others can be messiahsor dictators, depending on their degree of per-sonal myopia. Those who understand how to applyit to themselves have a jewel beyond price if theyuse it wisely: otherwise, they tend to rapidly invoketheir own nemesis with it.
  • 102. 100 . LIllER KAOS SLEIGHT OF MINP IN PEMONOLOGY Uber BoomerangA god ignored is a demon born.Think you to hypertrophy some selves lit the ex·pense of others?That which is denied gllins power. lind seeksstrange and unexpected forms of manifestation.Deny death and other forms of suicide will arise.Deny sex and bizarre forms of its expression willtorment you.Deny love and absurd sentimentllJities will dis ·/!Ible you.Deny aggression only to stllre eventulIlly lit thebloody knife in your shaking hand.Deny honest fellr and desire only to create sense-less neuroticism and avarice.Deny laughter and the world laughs at you.Deny magic only to become a confused robot.inexplicable even unto yourself.
  • 103. CHAPTER 3 AURIC MAGICThere is very little agreement among the variousoccult systems regarding the -magical force~supposedly residing within the body. The systemsof Chi, Kia, Prana, Aura , the Subtle Body.Kundalini , Odic Force. and the ChakreJS locatevarious aspe:ts of this force in quite different partsof the body. There is an equally divergent rangeof effects attributed to this power and 1m ppar-ently endless plethora o f methods for bringing itinto action. For the purposes of this discussion, Iwill group alt of the above traditions together un-der the heading of -auric magic,· after the Westernterm -aura. ~ Considered in t otal , the traditions of auricmagic suggest an incredibly complicated systemof occult energies---capable of exerting an ex-traordinary range of effects both inside and out-side the body. These effects are impossible to
  • 104. 102 . lISER KAOSexplain in terms of force o r energy unless oneallows such forces or energies to assume anyproperties . I suggest that auric magic does notwork by these agencies. Rather, auric magic isa special case of enc hantment and sometimesd ivination . It works by 1m exchange of information(not energy) between the subconscious (not thebody) and its environment, which c an include thebody. Project ed information c an select the im·mediate future of a situation and c reate what ap ·pears to be an occult effect. Similarly, receivedinfo rmatio n can be perceived as a bodily sensa -tion even though it is not received by the bodyd irectly. To fa cili tate this projection or receptionof information, various bodily actio ns such asmovements, gestures, sounds, visualizations andsimu lations of senSl.ltlon are used in the samewa y as sigils, to stimulate subconscious intent. There are a number of reaso ns why auricmagic has come to be fal sely considered quitedistinct from o ther forms of magic and to operatethrough a different mechanism. Firstly, becauseo f its develo pment in esoteric martial arts andmedicine. it has come to be regarded as a short-range effect associltted with force and vitality. Theava ilability of the contemporary analogies of forceor energy fields hits also encouraged a hardeningof this view . Secondly, auric magic often achievesresults which are more impressive o r repeatablethan ord inary enchantment lit a distance, but thisis usually due to the magical link being better atpoint blank range.
  • 105. AURIC MAGIC 103 Some practitioners of auric magic prefer toimagine their art to be dependent on some kindof force. and such conceptualizations will natu-rally encourtlge the manifestation of effects whichmimic what might be expected of some extraor-dinarily obliging form of force. However the forceor energy model has two severe drawbacks. Itimposes an unnecessary limitation on wh!lt canbe attempted, and it encourages ineffective meth-ods of attempting such magic. For example , notonly is it possible to break an object withoutphysical contact, it is also possible to break anobject whose loc!ltion is unknown to you. In nei -ther case is it helpful to imagine some kind ofectopl8smic force being extruded from ones bodyto cre8te the effect. Wh!lt !Ictually happens isthat the subconscious simply selects for reality afuture in which the object is broken. Of course .the less likely the object is to break , the moredifficult this is, but it can allow an object to breakwith the lIpplication of an unreasonably light blow.or sometimes without contact. There is lin underlying mechanism at work inall successful acts of auric magic that apparentlydepend on doing something with the body to cre-tlte an occult effect. All the tales and anecdotesabout wizards who did something strtlnge with amere gesture or movement are explicable by thismechanism. It is simply this: the conscious mindis occupied with the performance of an actionwhich has previously been strongly associated withan intent impl8nted in the subconscious. This is
  • 106. 104 . LlBER KAO ~no t as easy s it sounds. It Is usually necessaryto perform the act repetedly with the expecta -tion or visualiza tion of the desired result untll thetwo become Inextricably linked in the subcon -scious. Great discipline is required here to confinethe imcsgi nation only to successful outcom es, de-spite the fact that nothing is actually happening .Finally, to actuall y do the m agic, one performsthe act with conscious concentration-limited ex ·clusively to the perfonnance of the act alone . Thistriggers the subconscious to project or receivethe infonnation to shape reality to the desiredgoal. Within auric magic there are a great varietyof acts that c an be associated with an equallywide range of effects at the ingenium of the magi-cia n. There is some value in choosing acts whichilre symbolic of the desired intent, ii/though tooclose a resemblance can lead to problems withconscious deliberation. Often compromises haveto be made; for example, in all but the m ost eso-teric martial arts, the symbolic moves are alsocombat effective in their own right. The powerswhich are often sought through auric magic in -clude conferring health and vitality upon oneself,healing others, prowess in combllt, partial levi ta·tion and its opposite of immobility, con trol o fbodily temperature , the ability to empathize withothers to the point of knowing their intentions andmovements, the projection of sexual attractive-
  • 107. A U RIC MAGIC 105ness and charisma and its opposite of subjectiveinvisibility, the ability to pass unseen. The symbolic acts that can be linked withtriggering these powers include bodily posturesand particularly hand gestures, which can rangefrom finger positions through healing or strikingmovements to elaborate figures traced in the air.Breath control is often used and combined withthe making of symbolic sounds. Sensations maybe deliberately simulated in various parts of thebody to trigger certain subconscious intents. It isimportant to note that sensation should only besimulated in the body for specific and well·de·fined purposes. Any attempt to increase vitalityby simulating feelings of energy in a vague generalfashion will often lead to strange and useless sen·sations akin to electric shocks that will merelydisturb the bodys normal functioning. Once the limiting concepts of force or energyhave been dropped. the possibilities of auric magicexpand enormously. Providing that a magicallink can be established, the effects are not limitedby distance or the presence of intervening ob·jects, I do not believe it to be the case that atclose range one can project from or receive Intothe body some kind of force, but that at longHinge one must use the ~ mind to accomplish adifferent kind of magic. Both types of magiCdepend on a form of information which is instan·taneously available everywhere.
  • 108. CHAPTER 4 EIGHT MAGICSOur perceptual and conceptual apparatus createsa fourfold division of matter into the space, time,mass, and energy tautology. Similarly, our in-stinctual drives create an eightfold division ofmagic. The eight forms of magic are convenientlydenoted by colors having emotional significance.See fig . 10 on page 109. The eight types of magic can be attributed tothe seven cllIssical planets. plus Uranus foroctarine. However in the cause of expanding theparameters of what can be attempted with eachof these forms of magic. such an attribution willlargely be avoided. The eight forms of magic willeach be considered in tum.
  • 109. 108 • UBER KAO~ OCTARINE N .. c*J:ICFollowing Prllt cheUs hypothesis, (lind many auseful thing is said in jest), the eighth color o f thespectrum, which Is the m agicilln s personal per-ception of the color of m agic, may be calledoctllrine. For m e, this is II particulliT shade ofelectric pinkish.purpl e. My most slgniflcMt optl·cal visions have all occurred In this hue, and Ivisualize it to coor many of my more importantspells and sigils on the astral. Before I set $3i1 in ahandmade open boat through the Arabian Sea, Iwas tricked into acceptlng a huge and pricelessstllr ruby by a wizard In India. It was of an eJlactlyoctarine hue. During the most violent typhoon Ihave ever experienced, I found myself shriekingmy conjurations t o Thor and Poseidon whileclinging to the bowspri t 8S mountainous W8vessmashf!d into the boat and octarine lightning boltscrashed into the sea all around. Looking back itseems miraculous that I and my crew survived. Ihave kept the octarlne stone, uncertain as towhether it was passed to m e as a curse, a joke, ablessing, or a test, or all of these things, Other magicians perceive octarine in differ ·ent ways. My personal perception of octarine isprobably II consequence of sex (purple) lind en·geT ( rf!d) being my most effective forms of gnosis.Terry Pretdett, The Cobw 0( Magic (London: Corgi Books,]99 1).
  • 110. EIGHT MAGICS· 109 OCT,o,RINE PUf( MagI( SLACK Dt~th Magic /!ORANGE BLUEThirlkirtg Magic WE~llh M.lgicPURPLE or SILVER GREEN St-x M~gic Love MaRieFigure 10. The colors of magic.Each of you should seek out the color of magicfor yourself. The octarine power is our instinctual drivetowards magic, which. if allowed to flower. cre·ates the ~magician-selr or personality in thepsyche, and an affinity with various magician god-forms. The magician-self varies naturally betweenmagicians. but has the general chara cteristics ofantinomianism and deviousness. with a predilec-tion for manipulation and the bizarre. Theantinomianism of the magician-self arises partly
  • 111. 110 . LlBERKAOSfrom the general estrangement of our culture frommagic. The magical self therefore tends to takean interest in everything that does not exist, orshould not exist, according to ordinary consensusreality. To the magician-self, nothing is unnatu-ral-a statement full of endless meanings. Thedeviousness of the magician-self is a natural ex-tension of the sleight of mind required to manipu-late the unseen. The god-forms of the octarinepower are those which correspond most closelywith the characteristics of the magician-self, andare usually the magicians most important modesof possession for purely magical inspiration.Baphomet, Pan, Odin, Loki, Tiamat, Ptah, Eris,Hekate, Babalon, Lilith, and lshtar are examplesof god-forms which can be used in this way. Alternatively the magician may wish to for-mulate a magician god-form on a purely idiosyn-cratic basis, in which case the symbolism of theserpent and the planet Uranus often prove usefulstarting points. The magician can invoke such god-forms forthe illumination of various aspects of the magicalself, and for various works of pure rather thanapplied magic. The category of pure magic in-cludes such activities as the development ofmagical theories and philosophies, and magicaltraining programs, the devising of symbolic sys-tems for use in divinations, spells and incanta-tions, and also the creation of magical languagesfor similar purposes. It is worth noting here thatChaos magical languages are usually now written
  • 112. EIGHT MAGICS · 111in V-Prime before transliteration into magical bar-baric form. V-Prime or Vemacular Prime is simplyyour native tongue in which i!l1I use of all tensesof the verb to be is omitted in i!lccordance withquantum met!!physics. All the nonsense of tran-scendentalism disappears quite n!!turally once thistactic is adopted. There is no being, all is doing . The octi!lrine power is invoked to inspire themllgicii!ln-self and to expand the magician s pri-m!!ry arcan!!. The primary personal arcana con-sists of the fundamental symbols with which youinterpret and interact with reelity (whi!ltever thlltmey assault perception as ) magically. Thesesymbols may be theories or kabbtlles, obsessions,maglclil wee pons. estrel or physiclll, or indeedlInything that relates to the prllctice of magicgenerally-anything not dedicated specifically toone of the other powers of applied magic, whosesymbols form the secondary personal arcllnll ofmagic. From the vantage point of the octarine gnosis,the magician-self should be lIble to perceive theselves of the other seven powers, and be able tosee their interrelationship within the total organ-ism. Thus the octllrine power brings some abllltyin psychiatry, which is the i!ldjustment of the rela-tionship between the selves in an organism. Thebasic difference between a magician and a civil-ian is that in the latter the octarine power is vesti-gial or undeveloped. The norm!!l resting or neu-tral mode of II civilian corresponds to a mildexpression of the yellow power that is regarded
  • 113. 112 . USER kAOSas normal personality or ego. The magic lan · self,however, is fully aware that this Is but one ofeight major tools that the organism possesses.Thus , in a sense, the normal personal ity of themagician is a tool of the magical self (and. im -portantly. vice verSll). This realization gives somelIdvlIntage over ordinary people. However. thedeveloping magical self will soon realize that it isnot in itself superior to the other selves that theorganism consists of. for then! are many thingsthey can do which it cannot. The development of the octarine powerthrough the philosophy and practice of magictends to provide the magician with a second ma-jor center amongst the selves to complement theego of the yellow power. The awakening of theocta rine power is sometimes known as M beingbitten by the serpent. Those who have been areusually as instantly recognizable to each other as.for example, two lifeboat survivors. PertJaps one of the greatest tricks of sleightof mind is to allow the magician -self and the egoto dance together within the psyche without un-due conflict. The magicillO who is unable to dis-guise him- or herself as an ordinary person. orwho is unable to act independently of his or herown ego. is no magician at all. Nevertheless. the growth o f the octarine . oreighth power of the self. and the discovery of thetype of magician one wants to be. and the identi-fication or synthesis of a god-form to represent it,tend to create something of a mutant being, who
  • 114. EIGHT MAGICS, 113has advanced into a paradigm that few others areaware of. It is not easy to turn back once thejourney has begun, though quite a few have triedto abort the voyage with various narcotics, in-cluding mysticism. It is a pilgrimage to an un-known destination, in which one awakes succes-sively from one nightmare into another. Some ofthem appear vastly entertaining at the time. Thereare worlds within us; the abysses are just theinitiations in between them. The evocation of an octarine servitor can cre-ate an invaluable tool for those engaged in magi-cal research. The main functions of such entitiesare usually to assist in the discovery of usefulinformation and contacts. Negative results shouldnot be ignored here. The complete failure of awell-prepared servitor to retrieve information aboutthe hypothetical cosmic big bang was a contribu-tory factor in the development of the Fiat Noxtheory, for example. BLACK MAGICThe death programs built into our genetic andhence behavioral and emotional structure are theprice we pay for the capacity for sexual repro-duction which alone allows for evolutionarychange. Only organisms that reproduce asexu-ally, to replicate endless identical copies of theirvery simple forms, are immortal. Two conjura-tions with the black power are of particular inter-
  • 115. 114 . LlBER KAOSest to the magician-the casting of destructionspells and the avoidance of premature death. So called Chod rites are a ritual rehearsalof death in which the death-self is invoked tomanifest its knowledge and wisdom. Traditionallyconceived of as a black-robed skeletal figurearmed with a scythe, the death-self is privy to themysteries of aging, senescence, morbidity, ne-crosis, entropy, and decay. It is often also pos-sessed of a wry and world-weary sense of humor. Surrounded with all the symbols and para-phernalia of death, the magician invokes thedeath-self in a Chod rite for one of two purposes.Firstly, the experience of the death-self and theblack gnosis brings the knowledge of what it feelslike to begin dying, and thus prepares the magi-cian to resist the manifestations of actual prema-ture death by, as it were, knowing the enemy. Ademon is just a god acting out of turn. In thecourse of various Chod rites the magician maywell experiment in shamanic style by invokingthe visualized entities and symbols that are asso-ciated with various diseases, to practice banishingthem. Thus the death-self has some uses in medi-cal diagnosis and divination. Secondly, the death-self may be invoked asa vantage point from which to cast destructionspells. In this case the invocation takes the samegeneral form but the conjuration is usually calledan Entropy rite. One should always look for any
  • 116. EIGHT MAGICS 115possible alternative to the exercise of destructivemgic , for to be forced into the position of havingto use it is 1I position of wellkness. In ellch cllsethe magician must plant 1I mechllnism in the sub-conscious by which the target could come to grief,lind then project it with the lIid of a sigil or per-haps lin evoked servitor. Entropy magic works bysending informlltion to the target which encour-lIges uto-destructive behavior. Entropy magic differs from combat magic ofthe red gnosis in several important respects. En-tropy mllgic is always performed with completestealth in the cold fury of the black saturninegnosis. The aim is a coldblooded surgical strikeof which the target is given no warning. The ma-gician is not interested in getting into a fight.merely in a quick and effident kill. The supremeadvantage of such attacks is that they are rarelyperceived as such by the targets who have noth -ing but themselves and blind chance to blame forthe disasters which befall them. Thus the assailantescapes the reaction which even magnanimity invictory does little to assuage. One disadvantage,however, is that it is rather difficult to presentinvoices to clients for effects that appear to bedue entirely to natural causes. God-forms of the black power are legion; ifthe simple form of a cloaked skeleton with scythedoes not adequately symbolize the death-self, thensuch fonns as Charon. Thanatos, Saturn, Chronos,
  • 117. 116 . LI BER KAOSHecate the Hag, Dark sister Atropos, Anubis,Vama, and Kali may serve. Servitors of the black power are rarely estab-lished for long-term general use, partly becausetheir use is likely to be infrequent and partly be-cause they can be dangerous to their owner, thusthey tend to be made and dispatched for specificsingle tasks. BLUE MAGICWealth is not to be measured in terms of assets,but rather in terms of control over people andmaterial, and thus ultimately your own experi-ences. Money is an abstract concept used toquantify economic activity, thus wealth is a mea-sure of how well you control your experienceswith money. Assuming that varied, exciting, un-usual and stimulating experiences are preferableto dull ones, and that they tend to be expensivefor this reason, then the main problem for mostpeople is to find a highly efficient form of moneyinput which has the above agreeable qualities.The aim of wealth magic is to establish a largeturnover of money that allows agreeable experi-ences at both the input and output stages. Thisdemands what is called Money Consciousness. Money has acquired all the characteristics ofa spiritual being. It is invisible and intangible;coinage, notes, and electronic numbers are not
  • 118. fiGHT MAGICS ·117money. They are merely representations Of talis-mans of something that economists cannot co-herently define. Yet. although it is itself intangibleand invisible, it c!ln create powerful effects onreality. Money has its own personality and idio·syncratic tastes, it avoids those who blasphemeit, and flows toward those who treat it in the wayit likes. In a suitable environment it will even re-produce itself. The nature of the money spirit ismovement; money likes to move. If it is hoardedand not used, it slowly dies. Money thus prefersto manifest as tumover rather than as unexploitedassets. Monies surplus to immediate pleasureshould be reinvested as a further evocation. butthe truly money conscious find that even theirpleasures make money for them. Money con-sciousness gets paid to enjoy itself. Those inmoney consciousness are by nature generous.Offer them an interesting investment and theywill offer you a fortune. Just dont ask for smallcash handouts. The attainment of money consciousness andthe Invocation of the wealth-self consists of theacquisition of a thorough knowledge of the predi-lections of the spirit of money and a thoroughexploration of personal desires. When both of thesehave been understood, real wealth manifests ef-forties sly. Such invocations must be handled with care.The blue gnosis of wealth and desire creates de-mons as easily as gods. Many contemporary suc-
  • 119. 118 . LI BER KAOScess and sales training seminars concentrate oncreating an hysterical desire for money coupledwith an equally hypertrophied desire for the meresymbols of wealth rather than the experiences thepunters actually want. To work like a possessedmaniac all day for the questionable pleasure ofdrinking oneself into near oblivion on vintagechampagne every night is to have missed thepoint entirely and to have a entered a conditionof anti-wealth. However, the majority of people who are poorin relatively free societies where others are rich,owe their poverty either to a lack of understand-ing of how money behaves or to negative feelingswhich tend to repel it. Neither intelligence norinvestment capital are required in any great de-gree to become wealthy. The popularity of talesabout the misery and misfortunes of the rich istestimony to the ridiculous myth prevalent amongthe poor that the rich are unhappy. Before begin-ning works of blue magic, it is essential to seriouslyexamine all negative thoughts and feelings aboutmoney and to exorcise them. Most of the poorpeople who win lotteries, and only the poor regu-larly enter them, manage to have nothing to showfor it a couple of years later. It is as if somesubconscious force somehow got rid of some-thing they felt they did not really deserve or want.People tend to have the degree of wealth thatthey deeply believe they should have. Blue magic
  • 120. EIGHT MAGICS, 119is the modification of that belief through ritualenactment of alternative beliefs. Blue magic rituals may necessarily involveexorcisms of negative attitudes to wealth,divinatory explorations of your deepest desires,and invocations of the wealth-self and the spiritof money during which the subconscious wealthlevel is adjusted by ritual expression of a newvalue, and affirmations of new projects for theinvestment of resources and effort are made.Hymns and incantations to money can be deliv-ered. Checks for startling sums can be written toyourself and desires can be proclaimed and visu-alized. Various traditional god-forms with a pros-perity aspect can express the wealth-self, suchas Jupiter, Zeus, the mythical Midas and Croesus. Simple money spells are rarely used in mod-ern blue magic. The tendency nowadays is tocast spells designed to enhance schemes designedto make money. If you fail to provide a mecha-nism through which money can manifest, theneither nothing will happen or the spell will fleshby strange means, such as a legacy from theuntimely death of a much-beloved relative. Seriousblue magic is never attempted by conventionalforms of gambling. Conventional gambling is anexpensive way of buying experiences which havenothing to do with increasing wealth. Blue magicis a matter of carefully calculated investment.Anyone but a fool should be able to devise an
  • 121. 110 • USER KAOSInvestment that offers better odds than conven-tional forms of gambling. REDN~GI(As soon as humanity developed the organizationand weapons te(:hnology to defeat its main naturalpredators and competitors, it seems to have ap-plied a fierce select10n mechanism to itself in theform of intemecine wllrfare. Many of the qualitieswe regard as marks of our evolutionary success,such as our oPpoSlible thumbs and tool handlingabilities . our capacity for communication bysound, our upright posture, and our capacity togive and receive commands and discipline. werealmost certainly selected for during millennia oforgan ized armed conflict between human bands.Our morality reflects our bloody history, for whileit is taboo to attack members of our own tribe, itremains our duty to attack foceigners. The onlydebate is over who constitu~ our own tribe. Whenenthusiasm for war is limited. we devise sportsand games In which to express our aggression.From the whole ethos and terminology of sport itis plain that sport is just war with extra rules. However , it should not be supposed that weris completely without rules. Wers are fought toimprove our bargaining position; in war the en-emy group Is a resource that we wish to gainsome measure of control over. Wars are fought to
  • 122. EIGHT MAGICS 121intimidate adversaries, not to exterminate them.Genocide is not war. The structure and conduct of war reflects the~fight or flight~ program built into our sympa-thetic nelVous systems. In battle. the aim is tointimidate the enemy out of the fight mode andinto flight mode. Thus , assuming there is sufficientparity of force to make a fight seem worthwhile toboth parties, morale is the decisive factor in con-flict. Indeed, it is the decisive factor in virtuallyany inter-human competitive, sporting, or militaryencounter. Red magic has two aspects, first the invoca-tion of the vitality, aggression, and morale to sus-tain ourselves in any conflict from life in generalto outright war; and second, the conduc t o f ac-tual combat magic. A variety of god-forms existin which the war-self can be expressed, althoughhybrid or purely idiosyncratic forms work just aswell. Ares, Ishtar. Ogoun, Thor, Mars, Mithras,and Horus, in particular, are often used. Contem-porary symbolism should not be neglected. Fire-arms and explosives are as welcoming to the redgnosis as swords and spears. Drums are virtuallyindispensable. Sigils drawn in flammable liquids,or indeed whole flaming circles in which to in-voke, should be considered. Combat magic is usually practiced openly withthe adversary being publicly threatened andcursed, or finding himself the recipient of an un-pleasant looking talisman, spell or rune. The aim
  • 123. 112 USER kAOSis intimidation and control of the ad.... ersary. whomust therefore be made as paranoid as possibleand infonned of the origin of the attack. Other-wise combat magic ~kes the same generel formas that used in Entropy rites, with sigils and ser-vitors c arrying auto-destructive Information to thetarget, although with sub-lethal intent. However, the real skill of red magic Is to beable to present such an overwhelming glamor ofpersonal vitality, morale, and potential for ag ogression that the exercise of combat magic isnever required. YELLOW .V:tAC,I(Most of the extant texts on what is traditionallycalled Msolar magic, c ontradict each other or suf-fer from internal confusion. Astrological commen ·taries on the supposed powers of the sun areamong the most Idiotic nonsense that disciplinecan produce. This Is because the yellow power hasfour distinct but related fonns of manifestationwithin the psyche. This fourfold division has ledto immense problems in psychology , where vari·ous schools of thought have chosen to emphl!lsizeone In particular and to ignore those which otherschools have alighted upon. The four aspect5 c an be characterized as fol-lows. First, the ego--or self-image-which is sim·ply the model the mind has of the general per·
  • 124. EIGHT MAGICS, 123sonality, but excluding most of the extreme be-havior patterns that the selves are capable of.Second, charisma, which is the degree of self-confidence that a person projects to others. Third,something for which there is no single Englishterm, but which can be called laughter-creativity.Fourth, the urge to assertion and dominance. Allthese things are manifestations of the same yellowpower; although their relative emphasis variesgreatly between individuals. Success in most human societies usually re-sults from a skillful expression of the yellow power.The strength of the yellow power in an individualseems to bear a direct relationship to levels of thesexual hormone testosterone in both sexes; al-though its expression depends on personal psy-chology. There is a complex interplay betweentestosterone levels, self-image, creativity, socialstatus and sexual urges, even if they areunexpressed. In esoteric terms, the Moon is thesecret power behind the Sun, as most female ma-gicians realize instinctively, and most male magi-cians discover sooner or later. The ego graduallyaccretes through the accidents of childhood andadolescence, and in the absence of particularlypowerful experiences thereafter, remains fairlyconstant even if it contains highly dysfunctionalelements. Any type of invocation should makesome difference to the ego, but direct work with itcan achieve much more. Several tricks are in-volved here. The very recognition of the ego im-
  • 125. 124 . LIBER KAOSplies that change is possible. Only those who re-alize that they own a personality, rather than con-sist of a personality, can modify it. For mostpeople, a preparation of a detailed inventory oftheir own personality is a very difficult and unset-tling activity. Yet once it is done, it is usuallyquite easy to decide what changes are desirable. Changes to the ego or self-image or person-ality by magic are classed as works of illumina-tion and are mainly accomplished by retroactiveenchantment and invocation. Retroactive en-chantment in this case consists of rewriting ourpersonal history. As our history largely definesour future, we can change our future by redefiningour past. Everybody has some capacity toreinterpret things which were considered to havegone wrong in the past in a more favorable light,but most fail to pursue the process to the full. Wecannot eliminate disabling memories, but by aneffort of visualization and imagination we can writein parallel, enabling memories of what might alsohave happened, to neutralize the originals. Wecan also, where possible, modify any remammgphysical evidence that favors the disablingmemory. Invocations to modify the ego are ritual en-chantments and personifications of the new de-sired qualities. Attention should be given toplanned changes of dress, tones of speech, ges-tures, mannerisms, and body posture which willbest suit the new ego. One maneuver frequently
  • 126. EIGHT MAGICS 125used in yellow magic is to practice the manifesta-tion of an altemative personality with a specificmnemonic trigger, such as the transference of aring from one finger to another. Various god-forms such as Ra. Helios, Mithras,Apollo, and Baldur are useful to structure freshmanifestations of the ego. and for experimentswith the other three qualities of the yellow power. Charisma, the projection of an aura of self-confidence, is based on a simple trick. After ashort while, there is no difference at all betweenthe pretense and the actuality of self-confidence.Anyone wishing to remedy a lack of confidenceand charisma, and uncertain as to how to beginpretending to these qualities, may find that a dayor two spent pretending to absolutely zero self-confidence will quickly reveal both the effective-ness of pretense and the specific thoughts, words,gestures, and postures required to project eitherpretense. Laughter and creativity may not immediatelyseem to be related, but humor depends on thesudden forging of a new connection between dis-parate concepts . and we laugh at our own cre-ativity in forging the connection. Exactly the sameform of elation arises from other forms of creativeactivity, and if the insight comes suddenly, laugh.ter results. If we dont laugh when we see a seri-ously brilliant piece of mathematics. then we havenot really understood it. It also takes a degree ofpositive self-esteem and confidence to laugh at
  • 127. 116 . USER KAOSsomething creatively funny. People of low self-esteem tend only to laugh at destructive humorand the misfortunes of others, if they laugh at all. Laughter is often an important factor in theinvocatlons of the god-forms of the yellow power.Solemnity is not a prerequisite for ritual. Laughteris also a useful tactic in drawing conscious atten-tion away from sigils or other magical conjura-tions once we have finished with them. The delib·erate forcing of hysterical leughter may seem anabsurd way of ending an en::hantment or an invo·cation, but It has been found to be remarkabl yeffective in practice. This is yet another sleight ofmind maneuver whIch prevents conscious delib·eration. The M pecking order within most groups ofsocial animels is uSWIlly immedietely obvious tous, and to the animals themselves. Yet within ourown society , such dominance hierarchies areequally prevalent in all social groups , althoughwe go to quite extreme lengths to disguise this toourselves. The human situation is further compli-cated by our tendency to belong to many socialgroups in which we may have different degrees ofsocial status. and status is often partiy dependenton specialist abilities other than displays of nakedforce. However, assuming that a person can appearcompetent in the specialist ability that a socialgroup requires, that persons position in the groupdepends almost entirely on the degree of asser-
  • 128. EIG HT MAGI(~ · 1l7lion and dominance that person exhibits. It is ba-sically exhibited through nonverbal behavior thateverybody understands intuitively or subcon-sciously but which most people fail to understandrationally. As a consequence, they cannot mani-pulate it deliberately. Typical dominance behav-iors involve talking loudly and slowly , using lotsof eye contact. interrupting the speech of otherswhile resisting the interruption of others, main-taining an upright posture of concealed threat.invading the personal space of others while resist -ing Intrusion into ones own, and placing oneselfstrategically in any space at the focus of attention.In cultures where touching is frequent, the domi-nant always initiate it, or pointedly refuse it. Eitherway, they control it. Submissive behavior is of course the reverseof all the above , and appears quite spontane-ously in response to successful dominance fromothers. There is a two-way interaction betweendominance behavior and hormone levels. If thelevels change for medical reasons, then the beha-vior tends to change, but more importantly, froma magical point of view, a deliberate change ofbehavior will modify hormone levels. Fake it tillyou make It. There is nothing pa rticularly occultabout the way some people are able to controlothers. We simply fail to notice how it is donebecause nearly all the behavioral signals involvedare exchanged subconsciously. Dominance signalsdo not tend to work if their recipients perceive
  • 129. U8 lIB{R KAOSthem consciously. Thus in most situatiOns theymust be delivered subtly and with gradually in·creasing intensity. One of the few situations wheresuch signals are exchanged deliberately is in mlli-tary hierarchies, but this is only possible becauseof the immense capacity for direct physical coer-cion that such systems exhibit. Break the formalrules of nonverbol communication with an officer.and the officer will have a sergeant instill somesubmission by direct means. Eventually the formalrules be:ome Intemallzed and function !utomati·cally. allowing enough ~ience to permit massself-sacrifice and slaughter. The yellow power isthe root of most of the best and the worst of wh!twe are c apable. ~REENHCICThere is inevitably a considerable overlap in whatis written in popular magic books on the subjectsof venusian love and lunar sex magic. Conse-quently. a planetary nomenclature h!s beenlargely avoided in this text. Although love magicis frequently performed in support of sexual ob-je:tives. this chapter will confine itself to the artso f making other people friendly, loyal. and affe:-tionate toward oneself. Friends are probably our gre!test asset. Myaddress book is easily my most valuable posses-sion. As with erotic attractkm. it is first necessary
  • 130. EIGHT MAGICS, 119to like ourselves before others will. This abilitycan be enhanced by appropriate invocations ofthe green power. Most people find it easy to elicitfriendliness from people that they like themselves;but making people become friendly who lire notdisposed to friendship toward us, or making peoplewho we do not like at all friendly toward us, arevaluable abilities. An unreciprocated friendship isa disability only to the person offering it. Invocations to the green power should beginwith self-love; an attempt to see the wonderfulside of every self we consist of, and then proceedinto a ritual affirmation of the beauty andloveability of all things and all people. Suitablegod-forms for the love-self include Venus,Aphrodite, and the mythical Narcissus, whosemyth merely reflects a certain male prejudiceagainst this type of invocation. From within the green gnosis, spells to makepeople friendly may be cast by simple enchant-ment or by the use of entities created for thispurpose. However it is in face-to-face meetingsthat the empathic abilities stimulated by the invo-cation work most effectively. Apart from the ob-vious maneuvers of showing interest in everythingthe target has to say and affirming and sympa-thizing with most of it, there is another criticalfactor called Mbehavioral matching, ~ which usu-ally takes place subconsciously. Basically, in theabsence of overtly hostile postures on the part ofthe target, we should attempt to match the
  • 131. no· L18ER KAQSnonverbal behavior of the target precisely . Sit orstand in the identklll bodily posture, make thesame m ovements, use the same degree of eyecontact . and talk for similar intervi!lls. As withdominance behavior, such signi!lls only work ifthey are not consciously perceived by the recipi -ent. Do not move to match the targets movesand postures Immediately. It Is also essential totry and mlltch the verbal behavior and to com ·municate with the SlIme level of intelligence, so-cial status. and sense of humor oilS the target. Before I made myself wealthy, I used to pri!lc-tice these abilities when h itchhiking. Soon. evenpeople whom I found quite ghastl y were buyingm e lunch i!lnd transporting me far out of theirway . Empathy will get you anywhere.Charlatanry, trickery, living by your wits, andthinking fast on your feet are the essence of theor!lnge power. These mer::urlal abilities were tra -ditionally i!lssociated with the god-forms whichacted as patrons to doctors, magici!!ns, gamblersand thieves. However the profession of medicinehas now partly dissocillted itself from charla tanrysince doctors discovered that antibiotics and hy ·gienic surgery actutlily woried. Nevertheless tlbout80 percent of medications are stlll basically pltl-cebos, and the profession still retains the mercu-
  • 132. EIGHT MAGIC$ ·131rial caduceus for its emblem . Similarly the pro-fession of magic has become less dependant oncharlatanry with the discovery o f the quantum-probabilistic nature of enchantment and divinationand the virtual abandonment of classical alchemyand astrology. Pure magic is now best describedas an expression of the octarine power, having aUranian character. Yet charlatanry still has itsplace in magic as in medicine. Let us not forgetthat all conjuring tricks were once part of theshamanic warm-up repertoire in which somethinglost or destroyed is miraculously restored by themagician to get the audience in the right moodbefore the serious business of placebo healingbegan. In its classical form, the magician puts adead rabbit in a hat before pulling out a Jive one. To the Jist of professions drawing heavily onthe orange power one must now add salesman,confidence trickster, stockbroker, and indeed lI:nyprofession with an extreme heart attack rating.The motive power of the orange gnosis is basi-cally fear. a species of fear which does not inhibitthe user but rather creates an extraordinary ner-vous speed that produces quick moves and an-swers in tight corners. The apotheosis of the wit-self is the ability toenter that state of mental overdrive in which thefast response is always forthcoming. This abilityis, paradoxically enough, created by not thinkingabout thinking, but rather by allowing anxiety topartially paralyze the inhibitory processes them-
  • 133. !J2 . LIB[ It KAOS selves so that the subconscious can throw out a quick -witted response without conscious deliber- ation. InvOClltions of the orange power lire best de- livered lit frantic speed, and gnosls can be deep- ened by the perfonnance of mentally demanding tasks such as adding up large lists of numbers in your head, or ripping open envelopes containing difficul t questions and answering them instantly; activities which should be persisted with until a breakthrough to the experience o f thinking with - out deliberation is achieved. Varied god-forms can be used to give form to the wit-self. Hermes, Loki,Coyote the Trickster, and the Roman Mercuriusare often emp~yed. O range magic is usual1y restricted to invoca-ti o n s designed to enhan ce ge n eral quick -wittedness in secular activities such as gambling,crime. and Intellectual pursuits. The Flllt Nox hy -pothesis. for example, came together for me inthe week following a partkularly effective Mer·cury invocation using the above techniques . En-chantments and eYOClItionS performed subsequentto an invoclltion o f the otange gnosis rarely seemto give results as effective as the invocation itself.. .In my experience. Perhllps :something should be s.aid about crimeand gambling for the benefit of those hotheadswho may misunderstand what can be done withorange mllgic in support of such activities. Theftis ludicrously easy if perfonned methodically, yet
  • 134. EIGHT MAGIO 1Hthe majority of thieves get caught after a whilebecause they become addicted to anxiety, whichthey experience as excitement, and start takingrisks to increl!lse it. The novice thief who, in astate of extreme anxiety, takes something in asituation of zero risk, does not of course getcaught. and neither does the ca reful professional.However there are few careful professionals be-cause there are far easier ways of making moneyin most societies for people with that kind of abil-ity. The great majority of thieves, however, al-ways manage to find some way of incriminatingthemselves, because once the anxiety of the theftitself fl!ldes. only the anxiety of punishment re -mains. Those quick·witted and outwardly coolenough to thieve successfully can eaSily makemore from salesmanship. There are three types of persistent gambler.The losers account for two types. There are thoseaddicted to their own arrogance, who just have toprove that they can beat pure chance or the oddsset by the organizers. There are also those ad-dicted to the anxiety of lOSing. Even if they win,they invariably throw it away again soon after-ward. Then there are the winners. These peopleare not gambling at all , either because they areorganizing the odds and stakes. or because theyhave inside informa tion. or because they arecheating. This is true orange magic. Poker is nota game of chance if played skillfully , and skillfulplay includes not playing against people of equal
  • 135. 134 . LlBER KAOSor superior skill, or people holding a Smith Wesson to your four aces. Most conventional formsof gambling are set up in such a way that the useof anything but the most extreme forms of psy-chic power will make little difference. I would notbother to bet on odds that I had reduced from anhundred-to-one to merely sixty-to-one. However,certain results obtained using double blind-pre-science with horse racing show encouraging po-tential. PURPLE MAGICA large proportion of all the cults throughout his-tory have shared one particular characteristic.They have been led by a charismatic man able topersuade women to freely dispense sexual favorsto other men. When one begins to look, this fea-ture is startlingly common to many ancient cults,monotheistic schismatic sects, and modern eso-teric groups. Many, if not the majority, of adeptspast and present were, or are, whoremasters. Themechanism is quite simple; pay the women in thecoinage of spirituality to service the men whorepay you with adulation and accept your teach-ings as a side-effect. The adulation from the menthen increases your charisma with the womencreating a positive feedback loop. It can be a nicelittle earner until old age or a police raid catchesup with the enterprise. The other danger is ofcourse that the women, and eventually the men,
  • 136. EIGHT MAGICS· 135may come to feel that constant changes of part-ners works against their longer-term interests ofemotional security and reproduction. The turn-over in such cults can thus be high, with youngadults constantly replacing those approachingearly middle age . Few religions or cults lack a sexual teaching,for any teaching provides a powerful level of con-trol. The vast majority of the more durable andestablished religions trade on a suppression ofso -called free love. This pays considerable divi-dends, too. Womens positions become more se-cure, and men know who their children are . Natu-rally adultery and prostitution flourish in suchconditions because some people always want alittle more than lifelong monogamy has to offer.So its quite true that brothels are built with thebricks of religion. Indirectly so with conventionalreligions, directly so with many cults. All this begs the question of why it is thatpeople have such an appetite for wanting to betold what to do with their sexuality. Why do peoplehave to seek esoteric and metaphysical justifica -tion for what they want to do? Why is it so easyto make a living selling water by the river? The answer, it appears, is that human sexu-ality has some built-in dissatisfaction function ofevolutionary origin . Our sexual behavior is partlycontrolled by genetics. Those genes most likelyto survive and prosper are those that in the fe-male encourage the permanent capture of the
  • 137. 136 . UBER KAOSm ost powerful male available and occasionalliai-sons (clandestine) with any more powerful matethat may be temporarily availllble _ Wherells inthe male , the genes most likely to prosper arethose encouraging the Impregnation o f as large anumber of females as he can sup~, plus perhapsa few on the sly thllt other men are supporting. Itis interesting to note that only in the human femaleis oestrous concealed. In all other mammllis thefertile time is made abundantly obvious. This ap-pears to have evolved to allow, par5doxlcally, bothadultery and increased pair bonding through sexat times when it is reproductively useless. Theeconomic basis of any particular society will usu-ally supply some pressure in favor of a particulartype of sexuality. and this pressure will be codi -fied as m orality which will inevitably conflict withbiological pressures. Thus confusion reigns _ fornothing is perpetually satisfactory . Celibacy isunsatisfactory, masturbation is unsatisfac tory _monogamy is unSlltisfactory. adultery is unsatis-factory, polygamy end polyandry are unsatisfac-tory. and presumably hom osexuallty is unsatis-factory, if the frenetic merry -go-round of partnerexchanges in that discipline is anything to go by _ Nothing in the spectrum of possible sexualitiesprovides a perfect long-term solution_ but this isthe price we pay for occupying the pinnacle ofmammalil!ln evolution. So much of our art. cul-ture_ politics and technology arises precisely outof our sexual yeamings, fears, desires, and dis -
  • 138. EIGHT MAGIC$ ·137satisfactions. A society sexually at peace with it-self would present a very dull spectacte indeed. Itis genero!llly if not invariably the case that personalcreativity o!Ind achievement are directly propor-tional to personal sexual turmoil. This is actuallyone of the major but often unrecognized tech-niques of sex magic . Inspire yourself with maxi -mum sexual turmoil and confusion if you reallywant to find out what you lire capable of in otherfields. A tempestuous sex life is not a side-effectof being a great artist, for example. Rather it isthe art which is the side·effect of a tempestuoussex life. A fanatical religion does not create thesuppressions o f celibacy. It is the tensions of celi-bacy which creo!lte a fanatical rel igion. Homosexu-ality is not a side-effect of barracks life amongelite suicide shock troops. Homosexuality createselite suicide shock troops in the first place. The Muse, the hypothetical source of inspira-tion, usually pictured in sexual terms, is the Museonly when your relationship to her is unstable.Every possible moral pronouncement on sexualbehavior has doubtless been given a million timesbefore, and it would be unseemly for a Chaoist tore -emphaslze any of it. However, one thing seemsreasonably certain. Any form of sexuality eventu-ally invokes the whole gamut of ecs.tasy. self-dis-gust, fear, delight, boredom, anger, love, jealousy,rage. self-pity, elation and confusion. It is thesethings which make us human and occasionallysuperhuman. To attempt to transcend them is to
  • 139. 138 . LI BE R KAO Smake yourself less than human, not more. Inten-sity of experience is the key to really being alive,and given the choice Id rather do it through lovethan war any day. A dull sex life creates a dull person. Fewpeople manage to achieve greatness in any fieldwithout the propulsion that a turbulent emotional-sexual life supplies. This is the major secret ofsex magic, the two minor secrets involve thefunction of orgasm as gnosis and the projectionof sexual glamors. Anything held in the conscious mind at or-gasm tends to reach down into the subconscious.Sexual abnormalities can readily be implanted orremoved by this method. At orgasm sigils for en-chantment or evocation can be empowered eitherby visualization or by gazing at the sigil taped toyour partners forehead, for example. Howeverthis kind of work is often more conveniently per-formed auto-erotically. Although the gnosis of-fered by orgasm can in theory be used in supportof any magical objective, it is generally unwise touse it for entropy or combat magic. No spell isever totally insulated within the subconscious, andany leakages which occur can implant quite det-rimental associations with the sexuality. At orgasm an invocation can be triggered,this operation being particularly effective if eachpartner assumes a god-form. The moments fol-lowing orgasm are a useful time for divinatoryvision seeking. Prolonged sexual activity can also
  • 140. EIGHT MAGICS· 139 lead to stages of trance useful in visual andoracular divination or oracular states of posses-sion in invocation. The projection of sexual glamor for the pur-poses of attracting others depends on far morethan simple physical appearance. Some of themost conventionally pretty people lack it entirely,whlle some of the plainest enjoy its benefits tothe limit. To be attractive to another person you mustoffer something that is a reflection of part ofthemselves. If the offer becomes reciprocal, thenit can lead to that sense of completion which ismost readily celebrated by physical intimacy. Inmost cultures it is conventional for the male todisplay a tough public exterior and for the femaleto display a softer persona, yet in a sexual en-counter each will seek to reveal their concealedfactors. The male will seek to show that he canbe compassionate and vulnerable as well as pow-erful, while the female seeks to display innerstrength behind the outward signs and signals ofpassive receptivity. Incomplete personalities suchas those which are machismo to the core, or con-sist of the polar opposite of this, are never sexu-ally attractive to anyone except in the most tran-sient sense. Thus the philosophers of love have come toidentify a certain androgyny in either sex as animportant component of attraction. Some havetaken the poetic license to express the quaint
  • 141. 140 . lISER KAO~ideal that the male has a female soul and thefemale a male one. This reflects the truism that tobe attractive to others you must first become at ·tracted to yourself. A few hours spent praCticingbeing attractive in front of a m irror is a valuableexercise. If you cannot get even mildly excitedabout yourself, then don t expect anyone else toget wildly exci ted. The Moon Glance technique is often effec-tive. Basically you briefly close your eyes. Mo ·mentarily visualize a lunar crescent in silver behindyour eyes-with the horns of the Moon projectingout of each side of your head behind your eyes.Then glance into the eyes of a potential loverwh ile visualizing a sliver radiance beaming fromyour eyes to his or hers. This maneuver also hasthe effect of dilating the pupils and usually ce usesan involuntary smile. Both of these are universalsexual signals , the first of which acts subcon -sciously. It is generally unwise to cast spells for theattraction of spe::ific partners. It is better to con -jure for suitable partners in general for yourself orothers. Your subconscious usuelly has a far moresubtle appreciation of who reall y Is suitable. Sexual magic is traditionally associated withthe colors of purple ( for passion) and silver (forthe Moon) . However, the effectiveness of blackclothing as either a sexual or an anti -sexual Sig-nal, depending on the style and cut, shows thatblack Is, in a sense, the secret color of sex, re-
  • 142. EIGHT MAGICS, 141fleeting the biological and psychological relation-ship between sex and death. RITES OF A MIXED NATUREThe yellow power combines well in invocationwith any of the other forces except the black.Such workings have the effect of drawing the forceallied to the yellow power more fully into the realmof the self image. Black-yellow invocations areconventionally performed in two halves as death-rebirth experiences in which the magician seeksto substantially re -create the self image followingits ritual sacrifice. Invocations and enchantmentsof a mixed green and purple nature often workwell but otherwise the forces are best used inIsolation from each other, although purple andblack rites can hllve unusua l effects and need notbe excessively hazardous to the user if carefullyconstructed. The Thanateros Ritual is an example.liS is the Azathoth Conjuration, a work of octarinemagic which should be used infrequently and withcaution. THE THANATEROS RITUALThe Thanateros Ritual is a celebration of Chaoistprinciples and a momentary invocation of thepower of Chaos itself. It allows you as a magician
  • 143. 142 . LI BER IAOSto trick your consciousness into that exalted, ec-static, magical, and creative state beyond para-dox by the use of the neither-neither effect. Theneither-neither meditation is an oriental disciplinefor reaching between concepts to tap the sourcesof subconscious power that have been locked upin them and to release them in a burst of inspira-tion and illumination. The mystic (you) meditatesfor a time on a particular idea, then meditates onits polar opposite. Existence and non-existenceare often chosen. Thirdly, you meditate on thesimultaneous presence of both qualities. Illumina-tion arrives if you can complete the fourth stageof meditating on the simultaneous absence of bothqualities, which forces the process of conceptionbeyond its normal limits. The following ritual exploits the subtle andovert paradoxes of the death of self in the act ofsex, and the birth of self in an encounter withdeath. The ritual simulates catastrophic encoun-ters with sex and death and then with both ofthese experiences simultaneously. The culminationof the ritual is the ecstatic laughter of the neither-neither, which may be experienced for itself orused to cast a spell.THE RITUAL This is a lunar-saturnine rite of illumination.The ritual consists of a statement of intent fol-lowed by three litanies, each of which is followed
  • 144. EIGHT MAGICS · 1_3by an invocation. The ritual may be spoken aloudby one or more participants or played as a soundrecording. Other participants visulllize figuresduring each litany. During each invoclltion , par-ticipants begin hyperventilation and visualize thelIpproach of and interaction with the figures, end-ing with various loud cries. The ritual is usuallyperfonned standing with eyes closed lind gesticu-lations may be perfonned at will. Participants areencouraged to reach gnostic levels of emotionalrelease and to make heartfelt noise toward, andparticularly at the culmination of, each invoclltion.The participants visualizations and cries lire asfollows:Eros: A lover, real Orgasmic moan or imaginedThanatos: Robed skeleton Scream of death- with scythe terrorChaos: Both of the Some bizarre com - above bination of both of the above followed by ecstatic laughterSTATEMENT OF INTENT It is our will to experience Chaos through ritual rehears1 of sex and death .
  • 145. 144 . LlBER KAOSLITANY 1 When Eros moves in us We are most intensely ourselves But as Eros finally takes us The self is eclipsed, destroyed In orgasm the self is lost Chaos reminds us with a joke That we are nothing Sex is the cause of Death We are divided for Loves sake That life might exist At a price some find fearful Think you to survive Death? Hal The part that thinks that, Barely has life before Death!INVOCATION 1 So come Eros, we invoke thee You who created us In the chaotic conjunction Of genetic roulette Come create us anew And kill us again! Our lovers approach Our breathing quickens As they come closer Our breathing quickens As we are clasped together Our breathing quickens At the thrill of touch Our breathing quickens
  • 146. EIG HT MAGICS· 14~ We begin to gasp We are ready to surrender Three, Two, One, ( Cry ofCilmax }lLITANY 2 When contemplating Death We fear for the loss of self Yet when staring Death in the face The intensity of self is o .... erwhelming In that moment we really li .... e Chaos reminds us with a joke That we are everything Death is the price of Sex We are assembled for lo....e·s sake That life might e ....ol ....e The benefit we accept gladly Think you to reincarnate? Ha! The part that will do so Has barely incarnated yet!INVOCATION 2 So come Thanatos, we in ....oke thee We accept your bargain Come kill us again And create us anew Our nemesis approaches Grinning skull and upraised scythe OUf breathing quickens Closer it comes and closer OUf breathing quickens
  • 147. 1.(6 . lI8ER AQS Death stlH~S us in thl!! fac~ Our breathing quickens Upraised tl!!rrlble .scyth~ We begin to gasp When it falls we shall die Three. Two. One, (Cry 0( DeaLh ·Terror)!LITANY) When Chaos moves In us We wonder who we 8r~ But when w~ ar~ Chaos Th~ bubbl~ of self Is broken A nd ex~od~ to Infinity While imploding Into Itself In Chllos we are both jokes Nought equals Two And Two equlIls Nought Nothing Is the cause of existence Existence is the price of lllughter lllughter in crelltion And III ught~r In destruction lllughtl!r Is th~ reward of existence Think you anything at all? Ha ! Chaos Is tickling matter again And your experience o f self is their ror~play!I NVOCATION) So come Chaos, we invoke thee Eros, Thanatos, C()lOe, approach us
  • 148. EIGHT MAGICS, 147 Come Sex and Death Beautiful and Terrible Our breathing quickens As two figures approach Exquisite lover, grinning corpse Our breathing quickens As we clasp our lovers Our breathing quickens At the rising scythe Our breathing quickens Moans escape our throats A cry begins to well up in us As the scythe is readied And passion peaks Three, Two, One, (Cry of ??? )! (followed by ecstatic Laughter) AN AZATHOTH CONJURATIONAttribution: Octarine magic.Application: Primary: the knowledge and conversation of Azathoth during possession. Secondary: results magic germane to the nature of Azathoth.The Power Source: Azathoth.
  • 149. 1.48 . lISER KADS Azathoth is an egregore associated with theemergence of sentience from the primeval slimeand the quest of sentience to reach for the stars.It is associated with these activities in star sys-tems other th,m our own: the next nearest beingapparently Deneb in Cygnus. Azathoth has no shape or nme for itself thatis meaningful to humans, yet it will respond tothe names Azathoth, Atazoth, and occasionallyAstaroth: although this last nme, which is a con-fused derivate from the Babylonian goddess Ishtar,should be avoided to prevent confusion. Histori-cally, this egregore was known to certain alche-mists whose nme for it, Azathoth, means an in -crease of azoth, or increasing etheric ( morphic )fields in contemporary terms. H.P. Lovecraft encountered this egregore andfeo!!lrfully described it o!!IS the Blind Mad God at theCenter of Chaos. It is blind only in the sense thatit prefers t o manifest in an opertor whose eyesare closed and will often depart If the eyes areopened, thus a blindfold or hood afe often em-ployed. It is mad only in the sense that it commu-nicates telepathically or from the subconscious(depending on ones paradigm) while , and seem-ingly only while, the operator performs psycho-babble glossolalia.THE GNOSIS During the manifestation of Az!!thoth, theoperators m ind will appellof to be functioning in
  • 150. EIGHT MAGICS, 149three modes simultaneously. Part will be creatingglossolalia, and it will generally be quite impos-sible to remember its content. Another part willreceive and translate into something comprehen-sible, communication from the egregore; while athird part will act as the querulant, mentally askingthings of the egregore. The glossolalia usually begins full of harshaggressive sounds, probably indicative of a cer-tain annoyance on the part of the egregore athaving been called. However as the operator sinksmore deeply into the gnosis, the glossolalia be-gins to take on the qualities of an incoherentsusurrating muttering during which the communi-cation between operator and egregore takes placementally. Such communication is usually avail-able to memory recall at will afterward. Azathothis one of what can be called the elder gods, rep-resenting powerful forces close to the omnipres-ent epicenter of Chaos. The operator should be-ware of angering it by summoning it for trivialreasons or asking it to do things that conflict withits nature.THE RITEPlace the Azathoth pentacle in a prominent posi-tion (see figure 11 on page 150).Ignite copious quantities of Uranian SolarJupiterian incense, the temple should be thickwith smoke.
  • 151. 150 . LI BER KAOSDraw the eight-rayed star of Chaos in the air aboveand visualize the same.Make a statement of intent.Anoint the Azathoth pentacle with fresh blooddrawn from your thumb.Gaze at or visualize the Azathoth pentacle whilemeditating on the emergence of sentience fromthe primeval slime and the quest for the stars.Close or cover the eyes.Vibrate the name AZATHOTH nine times.Shout: AZAK GRIFE DAGARSH AZATHOTH!Figure 11. Azathoth pentacle.
  • 152. EIGHT MAGICS 151Shout out the letters of the alphllbet in fllndomorder till harsh glossolalia begins of its own ac-cord.Attempt to sink into a deeper susurrlltingglossolalia .Interllction with the egregore.Banishing/ exorcism. if necessary by an assistant.till the operator(s) respond to their own nameand can perform the (G.P.R.) or similar rite.Note: G.P.R... Gnostic Pentagrllm Ritual and willbe discussed on page 181 in Appendix 2.
  • 153. APPENDICES1. Llber KKK. an extended series ofmagical operations.2. The Gnostic Pent;J.gram Ritual.3. Chaos Monasticism.4. Uber Paction/s. The structure ritualsand protocols of the Magical Pact of the//fum/nates ofThanateros.
  • 154. APPENDIX 1 LlBER k k kUbeT KKK-Kaos Keraunos Kybemetos-is thefirst complete, systematic magical training pro-gram for some centuries. It is a definitive replace-ment for the Sacred Magic of Abramelin the Mage,which system has become obsolete due to itsmonotheist trllnscendentalism and its dependencyon repressive forms of inhibitory gnosis now con-sidered inappropriate. Kaos Keraunos Kybemetosmay be liberally translated from the Greek as -thechllos thunderbolt steers all things.~ wheT KKK is presented as a series of generalmagical techniques which the magician must de-velop into II workable program using whateversymbols. instruments. and forms of gnosis tho!ltare appealing. It would be inappropriate for aChaos Magic text to prescribe any particular be-liefs or dogmlls. except that magic works if certaingenerlll principles are followed . It would be inap-propriate for any Chaos magician to slavishly ad-
  • 155. 156 . USER KAOShere to the fine detail of any system. Much canbe learned from Uber KKK in the process ofadapting general procedures to personal taste andobjectives. Uber KKK may be attempted by anyadult. The word ~ magician~ applies equally to ei-ther sex. Uber KKK is a series of twenty -five magicaloperations or conjurations. The five classical can·Ju rations of evocation. divination . enchantment,invocation and illumination are each performedon the five levels of sorcery, shamanic magic,ritull:l magic, astral magic and high magic. Thusthe whole work systematically encompasses theentire tradition of magical technique. leading themagician from simple p~ ctices and the manu ·facture of tools towards the mastery of morecomplex ex.perlments on the psychic level. It is highly desirable that the magician hassome form o f private temple for conjurations. Yetit is essential that the magkian remains active inthe world for the period of the work as a whole.The work does not entail any form of retreat fromthe world, but rather the world surrounding themagician is used as the proving ground for magic .Thus the business and social affaIrs of the magi -cian are the prime focus for magic. In performingthat magic he or she gradually defines personalstyle or spirituality. For It is senseless to definespirituality as other than the way one lives. If theway of magic is to have a spiritual component. itcan only be dis::overed through the performance;all strictures and exhortlltions are useless.
  • 156. LI 8 ER KKK . 157 There is no upper limit on the time that maybe allotted to complete the entire work, but itcannot be completed in less than a single year.Any person with the time to complete the opera-tion in less than a year should consider adoptingfurther worldly commitments as arbitrary goals,in support of which various parts of the work canbe used. Objective results are the proof of magic,all else is mysticism . Samples of the Philosophers Stone that donot transmute lead to gold will also fail as elixirsof enlightenment. The magic of Liber KKK canonly be performed in the context of a lifestyle ofrisk and uncertainty. The magician may need toconsider whether he or she needs to adopt projectsinvolving these elements before beginning thework. For the purpose of this operation, the fiveclassical magical acts of evocation, divination,enchantment, invocation and illumination are de-fined as follows:EVOCATION This is work with entities that may be natu-rally occurring or manufactured. The entities maybe regarded as independent spirits, fragments ofthe magicians subconscious, or the egregores ofvarious species of life forms, according to tasteand belief structure. In practice, evocation is usu-ally performed for enchantment, in which theevoked entities are made to create effects on be-
  • 157. 158 . II BER kAO~hlilf of the magician. Evoked entities also findsome application In divlnlltion, when they lire usedto discover information for the magician.DIVINATION Indudes all those practices in which the ma-gician attempts to extend perception by magicalmeans.ENCHANTMENT Includes lIli those practic es in which the ma -gician attempts to impose will on reality.INVOCATION This is the deliberate attunement o f con -sciousness and the unconscious with some lIf-chetypal or significant nexus of thought. Theclassical conceptions of pagan god-forms are of-ten used, but other principles may serve. Invoca ·tion creates states of inspiration or possessionduring which enchantment, divination. or occa-sionally evocation, can be performed.IlLOMINAnON Is deliberate self-modification by magic . andmay include spells of enchantment cast at one-self to repair weaknesses or increase strengths.and divination and invocation perf011 ned for in ·spiration and. direction. Thus, all magic al opera -tions are based on the use of will, perception and
  • 158. U8E R KKK· 159imagination, which is to say that they are all spe-cies of enchantment or divination. Imagination isthat which occurs when will and perceptionstimulate each other. The five levels of magical activity, sorcery,shamanic, ritual, astral, and high magic are forthe purposes of this operation defined in the fol -lowing section.SORCERY Simple magic that depends on the occultconnections which exist between physical phe -nomena is called sorcery . It is a mechanical artwhich does not require the theory that connec-tions exist between the mind of the operator andthe target. Any effects arising from such a con-nection can, however. be regarded as an addedbonus. Working on the sorcery level, the magiciancreates artifacts, tools and instruments which in-teract magically with the physical world and whichcan be used again in more subtle ways on theother levels. The sorcery level work should beperformed thoroughly, for simple as its practicesseem, they are the foundati on on which the higherlevel work rests.SHAMANIC MAGIC This works on the level of trance, vision ,imagination and dream. It opens the magicianssubconscious by negating psychic censorship withvarious techniques. The magician faces consider-
  • 159. 160 . lIB£R KAOSable danger on this level and may have frequentrecourse to sorcery techniques or banishing ritu·als if it threatens to obsess or overwhelm.RITUAL MAGIC Combines the abilities developed on the sorcery and shamanic levels. The magician bringstogether the use of tools from the sorcery levelwith the subconscious powers liberllted on theshamanic level and combines their use in a disci-plined lind con trolled fashion.ASTRAL MAGIC This magic is performed by visualization andaltered states of consciousness, or gnosis, alone.Physical paraphernalia is not used, although thetools and Instruments from the previous levelscan be used In the form o f visualized images. Atfirst the m agician will probably require seclusion.silence. darkness and considerable effort at con·centration and trance to succeed with such magic,but p ract ice will allow it to be performed any ·where .HIGH MAGIC High mllgic is that which occurs when thereis no impediment to the direct magical effect ofwill. no bllrrier to direct clairvoyance and pre·science, and no separation between the magicianand any form of rapport or consciousness he or
  • 160. LlSER KKK ·161 she chooses to enter into. For most people, the portals of high magic open at a few peak mo-ments in a lifetime. As the magician progressesthrough training, the momentum he or she ac -quires will force open the gates to the miraculousmore often. No procedures are given here for thefive conjurations of high magic. High magic rep -resents the point where technique gives way tointuitive genius, and each magician must intuitthe key to unleashing such powers . The first twenty conjurations teach the fullgamut of artificial tricks and techniques forthrowing and catching the magical thunderbolt.In high magic the primordial Chaos at the centerof our being grabs or hurls the thunderbolt byitself. The five conjurations on each level may beattempted in any order, but all five should becompleted before beginning on the next level. Themagician should prepare to begin the whole op -eration on a date that is auspicious or personallysignificant- perhaps a birthday or a seasonalturning point. A book is prepared in which themagician is to record successes with each of thetwenty -five conjurations. Only successful resultsare noted, and the magician must modify the ap -proach to each conjuration until results worthy ofrecording are achieved. Lesser results may berecorded elsewhere for reference. The record ofthe Liber KKK operation, however, should conta inan account of notable successes with each of the
  • 161. 162 . LlSER KAOStwenty -five conjurations. A single success witheach should be regarded as an absolute mini ·mum, while five successes with each of the twenty-five conjurations can be regarded as thoroughwork. With the possible exception of acts of highmagic, all conjurations should be planned in de-tail beforehand. Upon entering the temple andbeginning work, mllglclans should know preciselywhat they intend to do. Most mllgldtlnS prefer towrite out a rubric for 1I conjuration even if theyrarely use the written form as a cue. They willoften have to do more than is planned as inspira-tion and necessity move them . Yet they shouldnever fail to carry out what has been planned orbegin work with a vague Idea of doing somemagic.THE GNOSTlC PENTAGRAM RITUAL During the period of the perfonnance of theUber KKK operation. magicians may need to de -fend themselves against the results of their ownmistakes and hostile psychic Inftuences. They mayalso need to replenish their own health and psy -chic forces. For these purposes, the Gnostic Pen-tagram Ritual may be used. It Is a technicallycompact and powerful conjuration of ritual en -chantment for all of the above purposes. It maybe used freely during the work as a whole andparticularly as a prelude and an ending to each ofthe first fifteen conjurations. See Appendix 2.
  • 162. lI8ER KKK ·163 -SORCERY LEVEL MAGIC- CONIURATIONS ONE TO FIVESorcery depends on exploiting the psychic con-nection between physical phenomena and onlysecondarily on establishing psychic connectionsbetween the mind and physical phenomena. Eachof the conjurations requires the use of physicalinstruments which can be used again on otherlevels. It is highly desirable that the magician makethese instruments by his or her own hand. How-ever, the magician may adapt existing objects foruse if such objects are especially significant, orunique IHtifacts, or designed by the magician , orif such objects become available to the magicianin an unusual or meaningful manner. It is no accI-dent that sorcery techniques often resemble certainchildhood behavior patterns. Children often havea natufo!ll familio!lrity with the simple principles ofmo!lgic even if they lack the persistence or en-couragement to make them work. The adult ma-gici,, is seeking to regain that childlike sense ofimagination, flUidity and wishful thinking, and tumit into something of rei!!ll power.CONJURAT10N ONE-SORCERY EVOCATION You, the magician, create ( with your ownhands) a physical representation of a fetish entityby carving, molding or assembly. Its functions are
  • 163. 14 . lI lER KA O Sin general to attntct success, to protect by repel-ling mi sfortune and to act as a reservoir of powerfor you. It is usually shaped to resemble somekind of actull.l living being or chimerical beingwhose form suggests its function. If it Is vaguelyhumanoid in shape, It Is known 8san homunculus.It may be ml)de to contain parts of the maglcilmsbody or be anointed with blood or sexual fluids.The magicien treats the feti sh 85 a living being ,speaking your will to it, commanding it to exertits Influence in your favor and carrying it on yourperson when on critical errends. Some magiCiansprefer to make two fetishes. one to implementwill , the other to bring knowledge end Informa·tion.CONJURATION TWO-SORCERY DIVINATION The magician prepares e simple model of theuniverse for use as e divinatOf} tool , A set of runesticks or rune stones is most excellent for thispurpose. Occidental geotnency sticks provide asomewhat sJmpl~ 1TIOde!I, while the systems oftarot or I Ching can prove too complex for laterwork on the shamanic levels unless abbreviatedIn some way, The mag/cien should perform di vi-natioo both for genertll trends and for answers tospeciflc questions. The elements of the divinatorytool should be treated as having a feirly directrelationship to the parts of reality they represent.
  • 164. lI8ER KKK ·165and the procedures of sortilege should be regardedas a mirror of the process by which reality takesits decisions. Divinatory activity should be pitchedat a frequency and complexity which allows an·swers to be remembered. It is preferable to divinefor phenomena which are likely to confirm or ne·gate the divination within a relatively short timeperiod.CONJORAnON THREE-SORCERY ENCHANTMENT For the work of the third conjuration, you mayneed to prepare or acquire a variety of instru·ments, but chief among these should be a singlespecial tool or magical weapon for enchantment.A small, pointed wand or a knife are especiallyconvenient. This special instrument or weapon canalso be usefully employed to trace the pentagramsin the Gnostic Pentagram Ritual. A fist·sized pieceof modeling clay or other plastic material may bethe only other instrument required . To performsor:ery enchantment. as the magician. you makephysical representations of will and desire. Wherepossible the magical weapon should be used tohelp make or manipulate these representations.You should perform one or several conjurations ofthis type per week. As always, you should aim toinfluence events before nature has made her mindup, and you should not put too great a strain onnature by conjuring for highly improbable events.
  • 165. 166 . LI BER KAOSCONJURATION FOUR-SORCERY INVOCATION The aim of the fourth conjuration is to createradical changes in behavior by temporarily alter-ing the environment. There is no limit to thevariation of experience the magician may wish toarrange. You might, for example, after somecareful background research, depart in disguiseto some strange place and play out a completelynew social role. Alternatively, you may wish toequip your temple and yourself in such a waythat you experience being an ancient Egyptiangod for a time. In sorcery invocation the magi-cian tests to the limit the ability to create arbitrarychange by modifying the environment and behav-ior.CONJURATION FIVE-SORCERY ILLUMINATION In works of illumination the magICIan aimsfor self-improvement in some precisely definedand specific way. Grandiose plans for spiritualenlightenment should be abandoned in favor ofidentifying and overcoming the more obviousweaknesses and increasing existing strengths. Forthe work of illumination the magician makes oracquires some object to represent his or her questas a whole. This object is technically known as alamp, although it may take the form of any-thing from a ring to a mandala. The lamp is used
  • 166. 1I8ER ICICK · 167as a basis over which to proclaim various oathsand resolutions. Such oaths and resolutions mayalso be marked onto the design of the lamp. Themagician may need to perform various supple·mentary acts of invocation. enchantment, divina·tion and even evocation to make progress withthe work of illumination. It is not unusulli for themagician to destroy and rebuild the tamp duringthe work of illumination. -SSH*N.. *NI( LEVEL ..tIt.~I(­ CONJURATIONS SIX TO TENShamanic magic depends on the use of alteredsUItes of consciousness in which active visualiza·tion and passive vision seeking can most easilyoccur. The altered states which are easiest andsafest to access are those of half-sleep, dreZlmand light trances brought on by quiet meditation.However, any method of gnosis can be used ac·cording to taste, but in initial exercises it is wiseto avoid certain dangerous Zlnd ecstatic practiceswhich can lead to a loss of control. In general it ispreferable to try and deepen the trance by con·centratlng on visualization and vision than todeepen it by exlreme gnosis beforehand. In sha ·manic magic, the magician is seeking to discoverand estllblish connections between mental imagoery and phenomena in the world. Visions fre·quently occur in symbolic language, thus for ex·ample, diseases take on the appearance of insects
  • 167. 168 - lI BER KAO~o r loathsome animals, and fears or desires mayappear as spirits. The magidan or shaman shoulddeal with such things as the images in which thl!ypresent themselves, ~nishing or invoking suchforms by force of visualization and interpretingtheir physica l meaning where necessary. Sh,, ·manic magic tends to be:ome a very idiosyn-crtic and free -fonn exercise in wh ich the magi -cian also explores his or her symbol synthesizingfa c uities.CONJURATION SIX-SHAMANIC EVOCATION In thi s work , you, as the magician , strive toestablish a vision of an entity which you projectto do your b idding . It is o ften useful to work withthe visualized forms of the entities used for thesorcery evocation , although o ther forms can bechosen. In general , entities are used to encoura gedesired events to materialize, or to seek out infor·mation, in situations which are too complex forsimple spells or divinations to be formulated. En -tities act as semi· intelligent spells with a limiteddegree of independent ectio n. You seek to buildan increasing rapport with the entities you haveconjured by imagination until they begin to havereal effect upon the world. Some of the best workwith entities can often best be achieved by inter-acting with them in dreems.
  • 168. LlSER KKK· 169CONJURATION SEVEN-SHAMANIC DIVINATION In Shamanic magic, divination consists of avision quest for answers to particular questions.However, the traditional term vision quest shouldbe understood to include a quest for an answersensed in any way, be it hallucinatory voices,tactile sensation or whatever. In general, you, themagician, concentrate on the question you wishto put as you enter your state of dream, half-sleep, or trance and then allow a flow of images,voices or other sensations to arise within yourself.A completely free-form vision can be attemptedand later interpreted, or the magician may attemptto structure experience by looking for specialsymbols, particularly those chosen for the sorcerydivination work.CONJURATION EIGHT-SHAMANIC ENCHANTMENT In shamanic enchantment, you seek to im-press your will upon the world by a direct or sym-bolic visualization of your desire. Thus, while inyour chosen form of trance, you summon up animage of the target phenomenon and visualizeyour desire coming to pass. As a magician, youwill often find it helpful to visualize yourself in thespirit vision traveling to the person or situation
  • 169. 170 . LlSER KAOSyou wish to influence. You then visualize animaginative enactment during which the situationor the persons behavior changes to fit your de-sire. It is not unusual for the visualization to be -come somewhat symbolic, distorted or colored byyour imagination. In general these distractionsshould be banished by greater concentration onthe desired visualization. However, if they are per-sistent, they may reveal some knowledge aboutthe target or your relationship to it which you canuse to improve your enchantment. For example,if a target person repeatedly appears to have somekind of aura or animal form in a vision, it is oftenbest to work your visualization directly upon this.Similarly, if a target situation seems to have somekind of characteristic vibration or feel about it inthe spirit vision, then you will often succeed byworking magic upon a visualization of this ratherthan of the actual substance of the situation .CONJURATION NINE-SHAMANIC INVOCATION In shamanic invocation, the magiCian drawsknowledge and power from atavisms, normallyanimal atavisms. A number of ingenious expla -nations exist as to why such experiences are pos-sible. The human genetic code contains a hugeamount of apparently unused information. Muchof this must relate to evolutionary history. The
  • 170. Ll8{R KKK· 171human brain has developed by a process of ac-cretion rather than by complete modificlltion. Theolder parts of the brain contain circuits and pro-grams identical with those in other animals. Somemagicians consider that the psychic part of hu-mans is built up from the psychic debris of manypast beings, Including animals, in much the samewlly as the physical body. Others consider thatthe colle::tive psyches of the various animlll spe-cies are available telepathically. To perform shamanic invocation, the magi-cian strives for some kind of possession by ananimal atavism. The selection of a particulllT lInl-mal form is a very personal matter. It may be thatthe magicilln has had some affinity with a partie-ulllr animal since childhood, or has some charac·teristic, physical or mental. which suggests ananimal, or it may be that an intuition builds up orthat II sudden visionary revelation occurs. To de-velop the invocation. you, the magician, shouldtry to visualize yourself in animal form while intrance and even to project yourself in lIstrlll travelliS lin animal. It is often useful to physically actout the behavior of the animal in a suitllble envi-ronment. With practice, varying degrees of splitconsciousness can be achieved in which it is pos-sible for you to interrogate your atavism uponmatters it understands, and to ask it to provideyou with such of its powers as your physical oretheric bodies can support.
  • 171. 172 . lI8[R KAOSCONJURATION TEN-SHAMANIC ILLUMINAnON The so-called medicine journey of shamamicillumination is a quest for self-knowledge, self-renewal or self- improvement_ It can take manyforms. Traditionally it often takes the form of adeath and rebirth experience in which you, themagician, visualize your own death z md the dis·memberment of your body, followed by a rebuild-ing of your body and spirit and a rebirth . Some-times this process is 8ccompanied by physicalprivations such as sleeplessness, fasUng and painto deepen trance. Another method is to conducta series of visionsI) journeys summoning up the Pso-called spirits of natural phenomena. animals,plants and stones, and asking them to yieldknowledge. The simplest method of all is to retirefor some days to a wild and secluded place farfrom the habitlltions of humans, and there to can·duct a complete review of your life up to thatpoint and also of your future expectations. -RITUAL .*;AI(-CONJURATIONS ELEVEN TO FIFTEENIn ritual magic . the physical use of magical in-struments is combined with altered states of con-sciousness in a series of structured ceremonies.You. the magiCian, also begin to incorporate cer·tain magical theories into the deSign of your workto make it more precise and effective. In partlcu-
  • 172. USER KKK· 173lar, you should seek to broaden your use of tranceby using various techniques of gnosis. This hasthe effect of bringing the unconscious parts of themind, which actually do the magic. more fullyinto play. In ritual magic, considerable use is madeof various systems of symbolic correspondence.analogiclll thinking, and sigils. These are used tocommunicate with the unconscious lind to preoc·cupy the cons:ious mind while magic is beingworked. Ritulll magic is always structured as an indi-rect approllch to desire on the conscious level.The ritulll magician never works with a direct rep-resentation or visualization of whllt he or shewants , but rather with some sigil or symbolicanalogy which in a gnostic state stimulates theactual desire in the unconscious .CONJ(JRA TlON EI EVEN-RIT(JAL EVOCATION For ritual evocation, magicians may chooseto continue using the entity forms employed [nthe sorcery or shamanic levels or may wish toexperiment with trllditional forms from the classi-cal grimoires of spirits. Altematively they mayattempt to build up their own entity forms. Tradi-tion has it that a magician should not seek tomaintain more than four entities at the same time ,and in practice this seems a good rule of thumb.In ritual evocation a material basis is always used
  • 173. 174 . LlBERKAOSeven if this is merely a graphic sigil on paper. Inthe initial evocations, the mag ician builds up astrong visualized image of the entity using fullgnosis. In subsequent evocations, you addressvarious commands and directions to the materialbasis of the entity or else seek to receive infor -mation from it. The material basis should behandled ritually and while in a gnostic statewhenever possible . When not in use, it should beconcealed.CONJURATION TWELVE-RITUAL DIVINATION In ritual divination some kind of physical in-strument is manipulated to give a symbolic oranalogical answer while in the state of gnosis.Deep states of gnosis tend to preclude the use ofcomplex divinatory instruments such as theKabbala or I Ching for many people. Others mayfind that very simple systems such as bone cast-ing tend to yield too little information for th is kindof work , whi le systems of intermediate complexitysuch as runes, tarot or occidental geomancy areoften most useful. Before the divination , the ma -gician should ritually charge the divinatory instru -ment with a sigil or analogical representation ofthe question. The divinatory selection is then madeunder gnosis. The interpretation may be madeunder gnosis also or on return to ordinary con -sciousness.
  • 174. LI BE R KKK· 175CONJURATION THIRTEEN-RITUAL ENCHANTMENT For ritual enchantment, the magician maywell choose to use the special instrument of en-chantment from the sorcery level work, unlessparticularly inspired to create a better tool. Theinstrument of enchantment or magical weaponis used to trace sigils in the air, and also wherepossible in the manufacture and manipulation ofvarious spells. All ritual enchantments depend onthe use of some kind of spell to occupy and bypassthe conscious mind and bring the more powerfulunconscious into action. A spell can consist ofvirtually anything from the manufacture and con-secration of a sigil, to the manipulation of waximages, or a ritual enactment of some analogy ofdesire. In all cases, the magician must use gnosisand concentration upon the spell itself, rather thanthe desire it represents to work effective enchant-ments.CONJURATION FOURTEEN-RITUAL INVOCATION In ritual invocation, you, the magician, seekto saturate your senses with experiences corre-sponding to, or symbolic of, some particularquality you wish to invoke. Thus you may dressyour temple and person with the colors, smells,symbols, numbers, stones, plants, metals, and
  • 175. 176 . LIB ER t.AOSsounds corres~nding to that which is to be in-voked. You also adapt your behavkr, thoughts,and visualizations while in gnosis in an attempt tobecome possessed by what you invoke. In prac -tice, the classical god-forms are frequentl y usedas the pagan pantheons offer a spectrum of quali -ties resuming the whole of psychology. You shouldnot confine yourself to invoking only those quali -ties for which you have a personal sympathy.Any particularly successful invocation should befollowed by an invocation of quite different quali -ties at some later time. A thorough progrllm ofritual invocation should encompass success withat least five completely different invocations.CONJURATION AF IEEN-RITUAL ILl.UMlNAnON In ritual illumination, as a magician, you applyvarious ritual acts of divination , enchantment.evocatJon, and invocation to yourself for self-Im-provement. As with all acts of illumination, thechanges attempted should be specific rather thanvague and general. You may find it useful to pre-pare a more elaborate -lamp perhaps In the formof a mandala representing your self or soul forthis conjuration. One effect of ritual illuminationis often to force the magician to choose betweenAlman and Anatta. If you work within the para-digm of Anatta, the hypothesis of no-soul , thenillumination is til matter of the !!Iddition or the de-
  • 176. LIllER KKK ·1nletion of certain patterns of thought and behavior.If the magician works within the paradigm ofAtman. the doctrine of personal soul , or HolyGuardian Angel, then he or she faces a morecomplex, dangerous, and confusing situation. If apersonal soul is presumed to exist but without atrue will. then the Atman magician can proceedas if he or she were an Anatta·ist. If a true will ispresumed to exist. then the conjuration must bedirected toward its discovery and implementation.I have avoided treading too far 1I10ng this pathbut have observed the process go spectacularlywrong in numerous cases. Those who wish toattempt it are counseled to avoid accepting astrue will anything that conflicts radically with ordi-nary commonsense or ~ower will, ~ as it is calledin this paradigm. -ASTRAL MAGIC- CONJURATIONS SIXTEEN TO TWENTYAstral magic is ritull i magic performed entirely onthe plane of visualization and imagination. Unlikeshllmllnic magic, where 1I fairly free-form use ofimages and visions is explored, this magic re-quires the precise and accurllte visualization ofan internal landscape. In this landscape. you, themagician, carry out processes designed to bringknowledge of the ordinary world or to change theworld or yourself. Astral magic has to be ap-
  • 177. 178 . LI BER KAOSproached with at least as much preparation andeffort as is put into ritual magic, or else it cantend to become a brief series of excursions aroundthe imagination to little magical effect. Properlyperformed, it can be source of extraordinarypower, and it has the advantage of requiring nophysical equipment. Astral magic is usually be-gun in some quiet, secluded place while the ma-gician is comfortably seated or couched withclosed eyes. There may be few outward signsthat anything is happening apart from perhaps avariation in breathing rates or posture or facialexpressions as the magician enters gnosis. Toprepare for astral magic, a temple or series oftemples needs to be erected on the plane of visu-alized imagination. Such temples can take anyconvenient form, although some magicians pre-fer to work with an exact simulacrum of thephysical temple. The astral temple is visualized infine detail and should contain all the equipmentrequired for ritual, or at least cupboards whereany required instruments can be found. Any ob-jects visualized into the temple should always re-main there for subsequent inspection unless spe-cifically dissolved or removed. The most importantobject in the temple is your image of yourselfworking in it. At first, it may seem that you aremerely manipulating a puppet of yourself in thetemple, but with persistence, this should give wayto a feeling of actually being there.
  • 178. UBER IIK ·179 Before beginning astral magic proper, the re-quired temple and instruments together with animage of the magician moving about in it shouldbe built up by a repeated series of visualizationsuntil all the details are perfect. Only when this iscomplete should the magician begin to use thetemple. Each conjuration that is performed shouldbe planned in advance with the same attention todetail as in ritual magic. The various acts of as-tral evocation, divination, enchantment, invocation,and illumination take on a similar general form tothe acts of ritual magic, which the magician adaptsfor astrlll work . -HIGH MAGIC- CONJURATIONS TWENlTlyt-ONE TO TWEN I (-FIVEAll the techniques of magic are really just so manyways of tricking some indefinable parts of our-selves into performing magic. The universe is ba-sically It magical structure and we are all capableof magic. The really useful theories of magic arethose which explain why magic tends to work soerratically and why we have such enormous inhi-bitions about believing in it. making it work andrecognizing that it has worked. It is as if the uni -verse has cast a spell upon us to convince us weare not magicians. However, this spell is rather aplayful cosmic joke. The universe challenges us
  • 179. 180 . LlBER KAOSto shatter the illusion by leaving a few cracks init. No details are presented for the five conjura -tions of high magic, nor can they be given ; read -ers are referred back to the remarks made in thissection s introduction. Magicians must rely on themomentum of their work in sorcery, shaman ism,ritual and astral magics to carry them into thedomain of high magic, where they evolve theirown tricks and empty-handed techniques forspontaneously liberating the chaotic creativitywithin. KAOS KERAUNOS KYBERNETOS
  • 180. APPENDIX 2 THEGNOSTI( PENTAGRAM RITUALMBanishing Rituals as they afe commonly known,serve several purposes. At the beginning and endof longer rituals they serve to establish or reestab-lish concentration , balance and control. They mayalso be used for visualization practice or for shut-ting out unwanted influences. The traditional lesserbanishing ritual of the pentagram devised byGolden Dawn adepts is becoming progressivelyless useful as time advances. Nowadays, fewpeople are sufficiently committed to Hebraicmysticism or kabbalistic studies to derive muchpower from the god names and angelic images.The persistency of the increasingly inappropriatelesser banishing ritual of the pentagram and imI-tative variants of it in other traditions is evidenceof a con tinuing requirement for a ritual of thistype. Thus, I present the Gnostic Pentagram Ritual.This fullfills all the aforementioned functions o f a
  • 181. 181 . LI BEFt ICAOSbanishing ritual without being limited to any plIIr·tic ular s~arian symbolk system. It is addition ·ally epplkable as a healing technique. THE RITUALThe Gnostic Pentagram Ritual begins with a visu·allzation of radiance In five areas of the body. Each visualization Is assisted by a vibration ofone of the vowels sounds I, E, A, 0 , U. The soundsare vibrated loudly and each Is sustained for anentire slow exhalation. Each should produce aphysical sensaUon in the ~rt of the body to whichit is attributed. In effect the body Is being playedlike a musical instrument with each ~rt resonat·ing in sympathy to a particular tone . Subsequently, pentagrams are drawn In theair at four points around the operator. The penta·grltms are drawn and an anti-clockwise quartertum of the whole body is executed after eachpentagram thus returning the body to Its originalposition . The pentagrams should be strongly vi·sualized with the eyes opened or closed as de ·slr~. Each should be ltCCOm~nled by a loudintonation of all five vowel sounds I. E. A, 0 . U,in a single exhalation, with one bar of the penta ·gram being drawn for each sound. The lEAQUmantra Is used here largely to block discursivethought. Anally, the opening sequence In whichthe visualization of radiance in vDrious areas of the
  • 182. THE GNOSTIC PfNTAGItAM RITUAL ·1 83body. reinforced by the individual I. E, A. O . Umantras, is repeated. The ritulSl may be elabonltedat will. for example. by adding colors to the visu-ISlized rad iances or by adding supplementarypentagrams above and below to form a spherearound the operator. This ritulil clSn be used in a number of ways: To establish balance, concentration and control before and after more complex rituals. As visualization practice at any time. As a preliminary exorcism of unwlInted mental or psychic phenomena. As an aid to healing, partJcullirly self- healing. The techniques employed in the ritual are:mantra vibration. visulSlization assisted by ges-ture, breath control. The ritual entails the visualization of imagesof radiance within specific areas 01 the body. Theseareas correspond with the bodily chakrlls of s.omeorientlSl traditions but not others. There is lIctu-lilly little congruen ce between the various orientalsystems. Whllt all these systems are designed todo is to create psychic images of vllrious parts ofthe body to facilitate grellter psychosomatic con·trol. The Gnostic Pentagram Ritual Is nllmed in
  • 183. 184 . USER KAOScommemoration of certain of the magical schoolsof antiquity which designated the magical forceof the universe lAO:RITUAL PROCEDURE1) Stand facing any preferred direction.2) Inhale fully. Exhale slowly sustaining the soundI (a high-pitched ieeeee! sound) while visualizinga radiance of energy in the head area.3) Inhale fully. Exhale slowly sustaining the soundE (a lower-pitched eeeeh! sound) while visualiz-ing a radiance of energy in the throat area.4) Inhale fully. Exhale slowly sustaining the soundA (a deep aaaah! sound) while visualizing aradiance of energy in the heart and lungs, whichspreads to the muscles of the limbs.5) As in 2, but the sound 0 (ooooh!) in thebelly area.6) As in 2, but the sound U (a very deepuuuur!) in the genital/anal area.7) Repeat 6. Then 5, 4, 3, 2, working backtoward the head.
  • 184. THE GNO STI( PENTAGRAM RITUAL 1856) Inhale fully. Exhale slowly, forming each ofthe IEAOO sounds in tum while, with the left ann,drawing in the air a pentagram. whk h is alsovisualized strongly.9 ) Make e quarter tum to the left and repeat 8,then continue to tum and dro!lw the remainingpentagrams with mantra and visualization untilreturning to the starting position.10) Repeat steps 2 · 7 inclusive.HEAUNG To assist in heating any part of the body,intone the sound and visualize the radiance whichcorresponds to the affected part continuously for5 . 10 minutes, or for as long as concentrationcan be maintained.
  • 185. APPENDIX 3 CHAOS MONASTICISMAt any time members of The Pact (see Appendix4) may elect to follow the observances of theMonks and Nuns of Chaos for as long as it pleasesthem. These observances come in three forms:the lesser. greater, and extreme. Their purpose isto renew lind strengthen ones dedicl!ltion to theGreat Work of Magic. The observances o f 8 Monkor Nun of Chaos should not be undertaken for aperiod of less than one week. There is no maxi-mum period. but when observances are under-taken for an unspecified period they should beended at some Itlter point in a definite way ratherthi!ln be allowed to fall into gTlldual disuse. ChaoistMonks and Nuns m(lY be fully itinerant, and unlessotherwise specified by choice, the monastery isnotionally defined as the entire planet, althoughsome form of retreat may facilitate the more rig-orous observances. The observances given are to
  • 186. 188 . Ll B£R KAO Sbe regarded as a minimum to which further ob-servances may be added at will. To begin theobservances of a Chaoist Monk or Nun , the can-didate takes an oath over a staff dedicated tomagic which is then carried throughout the periodof the observances. The staff should not be smallerthan a walking stick, and although it may be leftin a room or building that the monk or nun mayhave entered, it should always be close to hlmdand carried from place to place. The general formo f the oath and the observances is as follows:THE OATH I, Soror/ Frater do elect to performthe lesser/Greater/ Extreme observances of a Nun!Monk of Chaos, from henceforth, for a period of_---:_:-_ / for as long as it pleases me, Inas-muc h that I avow that I will: (the chosen set ofobservances plus any personal additions are thenenumerated).THE LESSER OBSERVANCESI ) Carry a magical staff at all times.2 ) Perform a banishing ritual on awaking and re- tiring.3) Keep a full record of dreams.4) Perform a full magical ritual each day.5) Dedicate any sexual gnosis to magic .
  • 187. CHAOS MONASTICISM 189THE GREATER OBSERVANCES1) Perform the five Lesser Observances.2) Perform a second full magical ritual each day.3) Visualize the Sigil of Chaos at least once dur- ing each waking hour.THE EXTREME OBSERVANCES1) Perform the seven Lesser and Greater Obser- vances.2) Perform a third full magical ritual each day.3) Visualize the SigiJ of Chaos at least once dur- ing every hour.NOTES AND OBSERVATIONS The daily full magical rituals might, for ex-ample, consist of a Mass of Chaos or some otheract of evocation, divination, enchantment, invo-cation or illumination of similar length. By dedicating any sexual gnosis to magic,the monk or nun affirms that any sexual act per-formed during the period of observances will beused to cast spells for divination or invocation orsimilar magical purpose. The hourly visualizationof the Sigil of Chaos is facilitated by the use of analarm watch, and a powerful alarm clock maywell be useful for the night time visualizations ofthe Extreme Observances. The considerable in-
  • 188. 190 . Ll BER KAOSconvenience of bearing a magical staff serves toincrease vigilance and acts as a constant reminderto complete the other observances. It also servesas a badge of office, and other members of ThePact should accord the monk or nun whateverassistance they require with their work wherepossible. If the work goes poorly and the obser-vances are largely not met, then the staff shouldbe destroyed . If the work proceeds satisfactorily,then the staff should be kept as an object of power.It is customary to engrave upon the staff a recordof the observances performed. Thus 127 signifiesthe Lesser Observances for twenty-seven days,333 the Extreme Observances for thirty-threedays. The Pact tries to ensure that ~he Sigil ofChaos is visualized once an hour on the hoursomewhere on Earth.
  • 189. APPENDIX 4 LlBER PACTIONISMost occult traditions have complex and highlyordered otherworld cosmologies and metaphysi ·cal theories. Yet their accompanying magicaltechniques lire frequently a shambles. In contra ·distinction to all this, one of the fundamental in·sights of Chaos Magic Is that if magiclil techniqueis sharply delineated it will work because the uni-verse itself is more of a shambles than it appears.Or, perhaps r should more respectfully say that ithas the mllgical property of confirming most ofthe interpretations placed upon it. Thus a widevariety of metaphysical paradigms can be madeto fit, even if mutually exclusive. So when selecting from the superrnllrket ofbelief, the critical question for the ehtloist is: howeffective are the accompanying magical tech-niques? Hence Chaoist magic is characterized byits cavalier attitude to metaphysics and its puri-tanical devotion to empirical techniques.
  • 190. 192 . lI8ER KAOS For some time, Chaoist orthodoxy has had itthat ci!lvi!llier memphysics and do-it-yourself (DIY)mythology are incompatible with the formalstructure of a magical teaching order. However,this need not be so if it Is only technique thet ;sbeing taught and practiced. Experience has shownthat people can come together and engage inhighly productive exchanges of practical exper·tise , and that a fonnal structure and a division oflabor encourage this. The Magical Pact of the Illuminates ofThanateros, or The Pact. for short, is an organiza-tional structure for those wishing to performChaos-type magic In company with others of likemind. The Pact exploits the device of a gradedhierarchy. with certain checks and balances . andis delighted to admit candidates with the driveand initiative to rise rapidly through its structure. Every occult revival begets a magical c hildor two, and Chaos Magic is the major synthesisto emerge from the occult renaissance of the lasttwenty years. The Pact is among the prime ve-hicles designed to develop and carry forward thatsynthesis well into the next millennium. It is likelythat the Pact will be to the end of this century andthe beginning of the next, rather more than whatthe Golden Dawn was In its time a century ago. In practice a number of the fonnal devices ofThe Pi!lct are treated somewhat more lightly thanthe written conventions might lead one to sup-pose. with members styling themselves with suchoddities as Frater Vacuity or Sorar Impropriety
  • 191. LIBER PACTIONIS 193and so on, in deliberate parody of tradition. Theprime functions of the grade structure are to pro-vide a mechanism for the exclusion of certainpsychotic misanthropes and neurotic creeps whoare sometimes attracted to such enterprises, andto ensure that which needs organizing is duly at-tended to. TH E MAGICAL PACT OFTHE ILLUMINATES OF THANATEROSSince the inception of the Chaos Magic currentsome individuals have elected to work alone whileothers have worked in concert, in a loose con-figuration of allied groups. The Magical Order ofthe lOT has in practice functioned as a highlycreative disorder. This creative disorder hasspawned, among other things, a structure knownas The Pact. The Pact is, in contradistinction tothe usual implications of such a name, a friendlysociety for mutual support and encouragement inthe field of magic. The Magical Pact of the lOTrepresents another phase of the current of ChaosMagic in which its practitioners elect to work asan integrated force. The Pact is a vehicle for thepursuit of the Great Work of Magic and the plea-sures and profits attendant upon this quest. ThePact also acts as a psychohistoric force in thebattle for the aeon. Historically, all magical and mystical organi-zations have used the Hierarchical Gambit to cre-ate pressure for excellence on those working at
  • 192. 194 . tiBER KAO Sall levels of the hierarchy. Yet, positions of mas -tery within these: organiU!ltions have often de-pended more on questionable claims to authorityfrom concealed sources than from technic al ac -complishments. Inevitably, the calling of suchbluffs has led to the undoing of these organizations.Ho wever, this old mechanism Is not without itsmerits. The Guru and Chela put each other underenormous pressure, and if the Chela finally rebelsboth may gain greatly, although it can as easilyend in disaster. Now, whereas most individuals are relativelysane and competent, m ost organizations act asthough mad and stupid, because most organiza -tions permit only positive feedback from below.Tho se at the top are condemned to bask in de-cei tful renections of their own expectations and toissue ever more inappropriate directives. The structure of The Pact overcomes these:traditional problems while retaining the invaluablepressure created by a hierarchical structure. Withinthe temples of The Pact, all members are encour-aged to volunteer techniques and concepts forexperiment lind appraiSllI. and the grade struc-ture merely recognizes technical magical compe-tence o!Ind organizational responsibility. Those in higher grades must refrain fromcommenting on the lifestyle, personal behavior,to!lstes and morality of other members. Yet thestructure of The Pact forces a constant streo!lm of
  • 193. U SER PACTI O N IS . 19~negative feedback to arise from below by institu-tionalizing rebellion in the office of Insubordinate.Thus as soon as a fair mastery of technique andorganization is attained. the Magister Templi ,Adept or Magus suddenly becomes subject to in-tense criticism as a teacher and individual, andthis is counted as a great reward. The Pact is constituted in four grades: Neo-phyte, Initiate , Adept and Magus , numbered re-spectively 4°, 3°, 2, 1°. In addition there are fiveoffices: The Priest or Priestess of Chaos may be taken as a side degree of the 3 or 2. The office of Supreme Magus is held by the Head of The Pact and is designated 0°. The office of Magister Templi designates the coordinator of the activities of a particular temple and may be held by any member. The Archivist is responsible for the records of a temple. The office of Insubordinate mlly be held by anyone of the 3°. The Insubordinllte is a personal assistant to another member of The Pact and acts as a goad, inspector and c ritic to that member.
  • 194. 196 . lI8ER IeAOS The Pact is a self·perpetuating oligarchy . Ad·va nc ement into a grade occurs at the invitation ofthose in that grade and in higher grades. TheSupreme Magus can only be repla ced by unani·mous action by all the membership of the 10. Thebasic agreement implicit in membership of ThePact is that higher grades provide organization,facilities, tuition and material. in return for whichthe lo wer grades provide whatever mundane ormagical services may be reasonably demanded ofthem . Ultimate appeal may be made to the 0 .THE TEMPLES OF THE PACT A temple of The Pact may only be foundedby an Adept or Magus, or by an Initiate spon -sored by an Adept or Magus, who will periodicallyinspect the work of the temple. A temple consistsof an assembly of its members and may be con·vened in any enclosed or open space where pri -vacy can be assured. The Magister Templi willkeep a record of addresses through which mem ·bers o f the temple ctln be contacted. Such recordsmust not be kept in such a wa y that they revealmembership details to outsiders. The MagisterTempli o f a temple will also supply superiors inThe Pact with an address through which the templecan be contacted, and they will keep It in lik efashion. Members may belong to m ore than onetemple. For example, an Initiate in a sponsoredtemple may need to join the temple o f his spon -
  • 195. LlBER PACTIONIS 197soring Adept or Magus to receive specializedteaching and advancement to the next grade. Alltemples adopt a characteristic name by whichthey are known within The Pact.SPONSORED TEMPLES [t may be that by some accident of geogra-phy a group of persons aspiring to membershipof The Pact forms in an area remote from centersof Pact activity. In this case one or more repre-sentatives of the group may, by arrangement,present themselves before an Adept or Magus ofThe Pact bearing from each member a handwrittenor signed letter making the Neophyte assertionsin full, together with any other evidence that thesponsor may require. Then at the discretion ofthe Adept or Magus the representatives may begiven the 4 ° and the 3° and empowered to open atemple and conduct work in these grades.THE OFFICE OF MAGISTER TEMPLI The activities of a temple are coordinated bya Magister Templi, either appointed by an Adeptor Magus sponsoring the temple or chosen bythose of the highest grade present. The MagisterTempli ensures that only members of the appro-priate grade or candidates for that grade are ad-mitted to the temples rituals. Visiting membersof other temples must give the appropriate signs
  • 196. 198 . LlBER KAOSand words to the Magister Templi in private. TheMagister Templi may delegate one or more assis-tant Magister Templi.THE OFFICE OF ARCHIVIST The Archivist keeps a record of the activitiesof a temple. The records use only the formalmagical names or numbers of those present. Therecords detail the time and place of temple activi-ties, together with a brief description of whateverwork was done and what results were achieved. Ifit is not possible to avoid recording confidentialinformation, such information may be encodedbut not enciphered by some means approved bythe Magister Templi. The Archivist is personallyresponsible for the security of the records and willensure that they will be destroyed rather than lostor stolen. The records of a temple may be in-spected by any Initiate or higher grade of thattemple. The records of a sponsored temple areopen to their sponsor and a Magus may inspectthe records of any temple.THE GRADES AND GRADE RITUALS Candidates for the Neophyte grade are ac-cepted on the basis of interviews and briefings bymembers of The Pact arising from personal rec-ommendation or petition to The Pact. No personcan be admitted to any other of The Pacts ritualsand activities without first having undergone the
  • 197. UBER PACTIONIS· 199 Neophyte ritual. The Neophyte ritual demands that the candidate exhibit some commitment by pro- viding a robe and ring to specifications approved by The Pact, and is revealed to be of an open mind free from dogmatic belief. Most of The Pacts ordinary business and most of its magical work are conducted with the temple opened in the grade of Neophyte. The Neophyte grade provides a period of as· sessment during which The Pact and the Neo· phyte test their commitment to each other. The Neophyte is at liberty to resign at any time lind may be dismissed at any time. The Initiate ritual m8rks the full acceptance of a candidate into The Pact. The Pact is not bound to accept the reSlgn8· tion of an Initiate. The confidential business and magical activities of the temple are conducted with the temple opened in the grade of Initiate. The Initi8te seeks proficiency in 811 fonns of m8gic and begins work on liber KKK . and if desired. work lellding to the side degree of Priest or Priest· ess of Chaos. The Adept ritual marks the candidates profi· ciency in mllgic and acceptance of the obliga·_tions to teach, to defend The Pact, and to admln· ister its structure and traditions. It is not normcJly necessary to open a temple in this grade. No ritual for the recognition of Magus is pre- sented here. This grade is conferred on those ex- hibiting outstanding magical ability end potentlcl for leadership within The Pact.
  • 198. 200 . LI BER KAOSTHE INSIGNIA OF THE PACT The minimum furnishing of a temple, whetherconvened in an open or enclosed space, is theeight-rayed star of Chaos prominently displayed.This may be presented in the form of a banner oraltar cloth, a chaosphere, or by the star mountedon a staff. All grades wear plain full robes withsleeves and hoods. The robe is most commonlyblack, but individual temples may elect to arraytheir members in robes of some other hue. Thering of the order is silver and bears an eight-rayed star of Chaos. It may be worn freely at anytime but is not in itself proof of membership orgrade. Members of The Pact choose a single wordname and a number of three or four digits bywhich they shall be formally known in The Pactand by which their deeds and comments are re-corded in the temple archives. Female membersare denoted Sor. (Soror or Sister), males as Fra.(Frater or Brother). Thus a full formal title mightbe Fra. Aleph 251, 3° lOT.THE SYMBOLISM OF THE GRADE RITUALS The rituals presented here constitute theminimum requirements for opening and closingthe temple and for recognizing candidates in thegrades of Neophyte, Initiate and Adept. Templesmay elect to add additional material to the ritu -als. The Neophyte ritual is a marriage to The
  • 199. U BER PACTION IS . 201Pact, although. as in modem tradition. divorce ispermitted at any time. The ctlndidate is asked toassert the four qualities o f the so-called WitchesPyramid: To Know, To Will, To Dare, To KeepSilent. The candidate is welcomed with raucouscheering and applause as befits such a bold andromantic gesture. The Initillite ritual marks a total commitmentto The Pact, and candidates offer to the Pact whatpowers they have in the four magical virtues o fwill , perception, imagination and concentration.The seriousness of the undertaking is marked bysome moments of utter silence which concludethe ritual. The Adept ritullil marks the candidates ac-ceptance of executive powers and responsibilitieswithin The Pact. The ritual resumes the symbol -ism of the four elemental weapons of pentacle,cup, sword and wand. The new Adept is welcomedwith laughter to lighten the burdens assumed.THE SIGNS AND THEWORDS OF THE GRADES The signs and the words of the grades pro-tect The Pact aglllinst infiltrllltion and imposture.They consist of words and gestures suffiCientlydiscreet to be exchanged in cllsual social inter-course without their being revealed as marks o frecognition to outsiders. The signs and words areperiodically changed by the 10.
  • 200. 101 . lIBER KA OS.NOTES ON THE RITUALS OF THE PACT Although the rituals are presented as beingled by the Magister T empH. the y may be led byany deputy of the approprii!lte grade that theMagister T empli appoints. It is customary for theMagister Templi to frequentl y delegate in this wayto provide other members o f the temple withpractice in ritual leadership.
  • 201. LlBER PACTIONIS 203 THE OPENING RITUAL AND THE CLOSING RITUALThe Magister Templi calls the temple to order.The M.T. then leads the temple in the GnosticPentagram Ritual (G.P.R.). The M.T. then pro-claims: I open/close this temple in the grade of Neo-phyte/Initiate/ Adept, with the signs and the wordsof a Neophyte/Initiate/Adept. The M.T. then gives the appropriate signs andwords and further proclaims: For the pursuit of the Great Work of Magic.
  • 202. 204 . LlBER KAOS THE NEOPHYTE RITUALThe M.T. calls the temple to order and asks:Does any person here object to this candidate?(If there are no objections the M.T. leads the G.P.R.The M.T. then addresses the candidate:)Candidate, I call upon you to make the assertionsof a Neophyte. Candidate, do you know that theremay be no ultimate truths?Candidate: I do.Candidate, do you dare to practice the philoso-phy and techniques of magic?Candidate: I do.Candidate, do you agree to keep silent about thesigns and passwords of this Pact and its privatebusiness and not to revea I the identities of itsmembers to outsiders without their consent?Candidate: I do.Candidate, do you take this robe and ring as marksof the will to be a magician?
  • 203. USER PACTIONIS · lOSCandidate: I do.(The candidate takes the robe and ring)Candidate, by what name and number will you beknown in this Pact?(The candidate gives his or her chosen name andnumber)Candidate, I recognize you as a Neophyte of thisPact and I open this temple in the grade of Neo·phyte with the signs and words of a Neophyte.(The M.T. gives the signs and the words and pro·claims:)For the Pursuit of the Great Work of Magic.(A few moments of raucous cheering and ap·plause follows.)
  • 204. 206 . USER KAOS THE INITIATE RITUALThe candidate will have provkied himself or herselfwith some token of Inltillte status previously liP-proved by The Pact. This may. for example, be amagica l wellpon, an amulet or some design toadorn a robe.(The M.T. calls the temple to order and leads theG.P.R. The M.T. then addresses the candidate: )Candidate, I call upon you to reaffirm your Neo-phyte assertions.The candidate repeats all four. substituting T for- 00 you in each phrase.Candidate, J call upon you to make your submis-sion and to take the oath of lin Initiate.The candidate disrobes and lies Hat on the ground.Various ritullis may be performed. The candidatethen proclaims:I offer to this Pact such powers of will. imagin,,-tion, perception and concentration liS , possess. Ibind myself to the services of this Pact. Should Iever break its trust. may I be stripped of all pro-tection .The M.T. then addresses the candkiate:
  • 205. LtBER PACTtONIS, 207Candidate arise and take up these marks of anInitiate.(The cllndidllte re-robes emd tllkes his or hermark)Candidate, I recognize you as an Initiate of thisPact and I open this temple in the grade of Initiatewith the signs and the words of an Initiate.The M.T. gives the signs and the words and pro·claims:For the pursuit of the Great Work of Magic. A few moments of utter silence follow in whichall members stand giving the sign of an Initiate.
  • 206. 208 . lIBER KAOS THE APEPT RITUALThe candidDte will hDve provided himself or her-self with some object to mark adepthood.The M.T. ctlils the temple to order Dnd leads theG.P.R. The M.T. then addresses the candidate:Candidate, [ call upon you to reaffirm your Neo-phyte assertions.(The ca ndidate reeffirms them in full. )U!ndidate, I :ai 4XA you to lCaffiI, I ,ycu ntiates oath.(The candidate reeffirm s it in full. )Candidate, I cell upon you to meke the obliga -tions of an Adept.The candidate holds aloft his or her mark ofadepthood and procleims:1 offer myself as a shield for the defence of ThePact, and its members. [ offer myself es a vesselthrough which The Pact may pour out teachingsof magic. I offer myself as a sword to The Pact, tosmite and confound its enemies. I offer myself asa staff which wilt uphold The Pact.The M.T. then proclaims:
  • 207. tiBER PACTION IS ·209Candidate, I recognize you as an Adept of ThePact and I open this temple in the grade of Adeptwith the signs lind the words of an Adept.The M.T. gives the signs and words and proclaims:For the pursuit of the Great Work of Magic.A few moments of mindless unrestrained laughterfollows.
  • 208. 110 . lIBfR kAOS THE OFFICE OF INSUBORDINATEEvery Magister Templi is 8ttended by a personalInsubordinate chosen by members of the templeother than the M.T. In addition, aU actively teach-ing Adepts and Magi of The Pact are attended bypersonal Insubordin8tes c hosen by their peers.Insubordinates five duties as follows :1 ) To ensure that 811 teachings and instructionsare comprehensible and to criticize and dem2lndclarification of those that are not. This is the dutyof the Fool, to displ8y ignorance or pretend toignorance, where others pretend to understtlnd.2) To convey criticism with a certain levity. Thisis the duty of the Jester, to poke fun at that whicho thers find more politic to ignore.3) To point out personal fai lings and blind spots.This is the duty of the Chaplain, to treat personalmatters Impartially.4 } To receive accounts of some aspects of per-sonal magical progress, though not necessarily tocomment on them. This is the duty o f the Con-fessor, whose existence is a safeguard againstsloth or complacency.5) To hold the right to veto any instruction and tonotify the 0 or the 1 of its exercise. This is the dutyof the Inquisitor, to drcunvent abiKeS of position.
  • 209. USER PACTIONIS ·111 Holders of the office o f Insubordinate choosea two-word title to c h~Hllcterize their expressionof the role. Such two ·word titles may be chosenfrom any combination o f the words Fool. Jester,Chaplain, Confessor or Inquisitor. Traditionally oneword is chosen to denote the function the candi -date is most tem~ramentally indined to exer·cise, lind one is chosen for the function least fa-vored. Thus, the Insubordinate may choose to bestyled Inquisitor-Jester. Chaplain-Fool. or Con-fessor -Inquisitor and 50 on. Any particular o ffice of Insubordinate lapseswhenever a fresh Insubordinate is appointed inplace of an existing one , or when an Initiate hold-ing the office become recognized as an Adept.Some temples prefer to rotate the office of Insub·ordinate lit ellch meeting either randomly or bytum. In other situations the post may be longer-term lind the pllrties involved may elect to markthe assumption o f this relationship with the In -subordinate ritual. Otherwise the necklace whichis the rnllrk of office of the Insubordinllte, andwhich is dispillyed when exercising the Insubordi-nate functions, is simply passed to the new holderof the office. The Insubordinate will normally conduct offi-cial business with the R~ipient of Insubordinationin private. The Recipient may choose to brief theInsubordinate beforehand about any controversialinstructions in order to prevent public exercise ofIl veto.
  • 210. 111 . lI B£R KAOS THE INSU80RPINATE RITUALThe temple being already opened in the grade ofInitiate or Neophyte.The candidate hands a previously prepared neck-lace to the person who will be the Recipient of theinsubordination.The Recipient places the necklac e about his orher neck and kneeling before the candidate asks:R: Will you lest me as my Fool, so that all mayunderstand?C: I will.R: Will you test me as my Jester, if none else willcriticize?C: I wit!.R: Will you test me as m y Chaplain, that no faul tlie unremedied?C: I will.R: Will you test me liS my Confessor, lest I neglectmy own progress?C: I will.
  • 211. tiBER PACT IONI$ · 213R: Will you test me as my Inquisitor. If I exceedmy lIuthority?c: I will.R: Then how will you be known?c: As your _ _ _ _ _ _R: Then take this neckillce my _ _ _ _ _ _ to remind us of your duties.(The R. then gives the neckillce to the C. )(The ritual is concluded by a brief barrage ofinsulting no ises directed by all at the Rec ipi-ent. )
  • 212. 214 . tiBER KAO~ TEMPLE ACTIVITIESThe activities of the temple will vary according toneed and circumsumce and according to thegrill des and accomplishments of those present.The following sections give some lndicilition o ffrequent temple actlvlties in the sequence in whichthey are commonly performed. The Magister Templi will ensure that the pri-lIecy of the temple is assured and that eny visi-tors are of an appropriate grade. The M.T . willannounce any apologies for absence and give anypreliminary briefings required .OPENING The temple is opened either with a GradeRitua l or with the Opening Ritual.TRAINING AND PRACTICE Various members of The Pact will, at the dis-cretion of the M.T., lead exercises in particularmagical disciplines. These may include mindcontrol exercises, practice with the techniques ofgnos!s and practice with various magical instru-ments and techniques. Lectures and demonstra-tions may be given and papers read.MAGICAL ACTION At the discretion of the M.T ., verious spellsand rituals of evocation, divination, enchantment,
  • 213. USER PACTIONIS 215invocaHon and illumination may ~ an~mpted insupport of th~ needs of The Pact, the temple orindividuals. Th~ Mass of Chaos may ~ perfonnedas a celebration or to ordain a Priest or Priestessof Chaos or for some other purpose.DISCUSSION The M.T. chairs a discussion of various mat·ters of administration, planning, personal progressand research. Individuals may report on their workwith U~ r KKK and other r~searches _ Pubiica·tions and communications from other temples ofth~ Pllct mlly ~ reviewed.CLOSING The temple is closed with the Closing ritullllind if necessary opened in anoth~r grade for spe-cIal purposes with selected participants. It is cus·tornary for the work of a temple to ~ fO/lowed bysome refreshment and SOCializing.PACT BOSINESS Few ritullis of The Pact are ever conductedusing written cues. Any ritual that cannot becommitted to memory prior to performance mustbe reg.uded as urgently in need of Simplification.In g~neral . when a complex training exercise orritual is being performed. one member fully briefs
  • 214. 216 . LI BER KAOSthe participants beforehand and then leads themain sequence giving instructions to other par-ticipants to deliver their own contributions at theappropriate pOints if necessary. The M.T. mustobtain prior approval from a Magus of The Pact ifa temple is to undertake paid magical work onbehalf of outsiders or other institutions. Approvalmust also be obtained if a temple is to launchany form of magical attack, although this may bewaived in compelling circumstances.EXCOMMUNICATION In the event of a Pact member exhibiting in-tolerable behavior, the members of a temple mayforce an excommunication from The Pact by asimple majority, the M.T. having the casting vote.In the event that the candidate for excommunica-tion is the M.T., then the Insubordinate has thecasting vote. Excommunicants are barred fromPact activities until further notice and memberswill not discuss Pact or magical activities withexcommunicated people. Willful treachery maybe rewarded with Excommunication with ExtremePrejudice, in which case The Pact may adopt amore active response towards the miscreant.
  • 215. REFERENCESCarroll. Peter J. Uber Null £ Psychonaut. York Beach,ME: Samuel Weiser, 1991. (lhe i!luthor suggests youread this book prior to Liber Kaos.)Crowley, AJeister. Titles available through SamuelWeiser, York Beach, ME. (Read what you can;there is too much.)Gleick, James. Chaos, Making a New Science.New York: Penguin, 1988. (Flawed but interesting.)Ho!Iwking, Stephen. A Brief History of Time. NewYork: Bantam, 1990. (One of the more importantinfluences on physics. )Pratchett, Terry. The CO/OUf of Magic. London:Corgi Books, 1991 (Humor. )Spare, Austin Osman. Titles available throughBeyond the Rising Sun Publications, Glasgow.Scotland. (Read it all; there is not much.)
  • 216. 218 . tiBER KAO~Wilson . R. A. Quantum Psychology. ScolSdale,AZ; Falcon Press, 1990. (Read 1111 his books.) ASTROLOGYI was bom 8th January 1953. 1:30 ,.,.,..,., 5Oc 50N ,0025W, a Capricom with my Sun opposite Ura-nus. Apparently this explains a lot.
  • 217. us 516.95/.ibn KIlos 1.$ ~ complete, ..:Ivanced INIgK:.l1 (nun-InR cou ~ for the mdivKhal 01 for glOl.lps. wlIhdtiaib ... t tlll author, INgiCal ()f(kor, an OUIIIIIf forJetling up • temple. and lNtructiOn. forltI)Inguul tho:- ~ntl.ll 01 Chao6 MireCa rro l, 01 iongmne pr.ctlClllg magiDlm wllO brouthmugh ltv bound.l~ Df trw;iitioo.l1lNIgK In hisduuble-volume Libtf NidJ IFf JItIWI, h~guides th~ reaMr thtough the sleighl of mllldtech n ique. nKHnry for Hi gh and ResultsMaglC--.:ruclII pnncpln of INlgOl mgll1ftnngIn .I cieolT detailed styli:, C.lrroll pteKntJ the ,tIieomlC.lJ IIde ID sua: rfullNlgic_ ~ Indudes 31fresh loo k I HOnICI. ((I8mogeMJlS, lune magiC.ind J~()W tune. as weU u duclmtmg ltv technt-cal . ide Df tprl1. and eqwotion.......-dl1K1ibn~ I~ex.ICI strps taken lID clU~ .Illy parApl)dlOlogoleffect.Th is advanc~ trntise 00 the theory. phlloso.phy.and prac1~ of Chaot Mas K: is • Ie(e5,flty inr IUnDin INIglClall,W E I 5E RB oO K 5 h......... oJ ~d Wheel/WelM tBonon, MMYom Bnch. MEl(w~r poiinln@: by IUcNrd StodartCowr design by Phillip Augum