Chaos Magic

Grant Morrison is one of the world’s most acclaimed comic writers, known for both metafictional stylistic experiments and his very public penchant for a comparably postmodernist form of occult bricolage commonly called chaos magic. Morrison’s practical and theoretical interests in gnosticism, tantra, etc. inform his output in overt ways and exemplify an influential contemporary approach to yogic traditions in commercial comics. This chapter explores the treatment of Tibetan Dzogchen practice in Morrison’s late 2000s work on Batman, where he applies esoteric Buddhist meditation techniques to the perennial superhero theme of secret, split identities. As Marc Singer (2012) has observed, Morrison tackled similar motifs a decade earlier in The Invisibles, but where that opus generally celebrated the disruptive potential of the titular anarchist collective’s fragmented selves, here Batman’s fractured psyche forms the story’s central conflict. Transformational ego-transcendence through a solitary ‘dark retreat’ ritual akin to sensory deprivation becomes his means for survival, but even as the details of the rites draw on Buddhist traditions, the way Morrison depicts the experience and deploys the theme of isolation throughout can be read as emblematic of an individualized initiatory ordeal rooted more in the ceremonial magic of Aleister Crowley than in Tibetan Vajrayana.

Julian Vayne  (29th September, 2010) – Drugs and Magic: The Chemicals of Chaos. The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host and compère)

In this talk entitled 'The Chemicals of Chaos' Julian will introduce the heady brew that is bubbling in the cauldron of his next literary work. By exploring the Book of Nature, and privileging direct experience over scriptural knowledge, the magician, the artist and the scientist are all engaged in a radical project. This project is political dynamite, hence the necessity for secrecy and conspiratorial action. Chaos magic is an expression of this same drive for direct illumination, aiming as it does for gnosis through practices culled from many different spiritual traditions. The use of psychoactive chemicals are one such technique for plugging directly into the numinous that obviate the need for gods, guides or gurus, and this may be why both left and right wing governments want to see them banned.
So come and join in a mystical tour that starts in prehistory, shadows the story of the Knights Templar, hides in the Invisible College and finally bursts into view with the discovery of LSD. You have nothing to loose but your mind...

Just a very short description of chaos magic and its links to postmodernism. Written for an academic milieu that does not have access to texts on that subject.

Очень краткое описание хаос-магии как явления и её связи с эпохой постмодернизма.

Статья опубликована в сборнике "Мистико-эзотерические движения в теории и практике. «Тайное и явное»: многообразие репрезентаций эзотеризма и мистицизма. Сб. материалов Четвертой международной научной конференции (2-4 декабря 2010 г., Днепропетровск)"/ Под. ред. С. В. Пахомова. – СПб.: РХГА, 2011. — 207 с. ISBN 978-5-88812-495-6

Esta pesquisa aborda os entendimentos teóricos e as vivências pessoais daqueles
que se denominam praticantes de Magia do Caos. Originada na segunda metade do
século XX na Inglaterra, a Magia do Caos desenvolveu-se como uma modalidade da
prática mágica com algumas peculiaridades. Uma destas é que, ao minimizar a
importância de se seguir tradições anteriores e ao enfatizar a centralidade da
obtenção de resultados com a magia, há uma enorme diversidade de práticas
possíveis. Assim, o campo que realizei foi marcado por esta pluralidade, onde, dentre
rituais muito diversos, é central a noção de que a magia é possível e real, bastando
às pessoas buscar como melhor realizá-la. Este trabalho é resultado de uma pesquisa
de campo prolongada, principalmente por vias virtuais, mas contando com incursões
presenciais aos lugares onde os caoístas, como são chamados, puderam ser
entrevistados. O cerne desta pesquisa deu-se com a comunidade de praticantes de
Magia do Caos que se formou em torno do podcast Vortex Caoscast. A partir das
diversas informações colhidas em campo, faço uma aproximação dos pressupostos
da prática mágica, a partir da visão dos praticantes, para adentrar na temática dos
agentes não-humanos e em como eles são mobilizados conjuntamente para se
transformar a realidade conforme a vontade do praticante. Grande parte destas
agências está situada no que pode ser chamado de outro mundo. Entendendo estas
agências, adentro nas diferentes formas de mensurar resultados e, desta maneira,
perceber como efetivamente a magia está interferindo no mundo. A magia é
importante para os magistas, essencialmente, enquanto um horizonte de práticas.
Trabalho com o tema neste sentido para poder valorizar o que é principal no grupo
estudado: com a prática mágica, resultados são obtidos e uma relação diferente com
agentes do outro mundo é realizada.
Palavras-chave: Magia, Magia do Caos, Agência não-humana, Prática Mágica

How to tell if a spell is working? Answering this question isn't easy, and that's because every spell is different. It will depend on the type of spell you cast, on your abilities as a Witch, the timing, ingredients, and a few more things. What might be an obvious sign to one person will not necessarily mean the same for another. It depends on the circumstances and the spellcaster. However, I will try to cover what most people can expect after casting a spell, based on my own experience, research, and hundreds of messages and comments from readers and friends. What to Expect from Spells ✨ Before we begin, one thing must be clear: Real Spells aren't miracle solutions that can achieve anything you want. A spell won't break the laws of physics, it won't make you y or change your physical body, for example turning you into a mermaid. They just don't work like that.

Luke, D. P. (2007). The science of magic: A parapsychological model of psychic ability in the context of magical will. Journal for the Academic Study of Magic, 4, 90-119.

This paper describes a parapsychological model of psychic ability in terms of its intrinsically magical undercurrent, thereby providing a bridge, hitherto largely unconnected, between science and magic. Initially proposed by Rex Stanford in the 1970’s, the model, seeks to explain the unconscious everyday use of ‘psi’ (precognition, telepathy, clairvoyance, or psychokinesis) as a means of serving the needs and desires of the organism. The model, termed ‘psi-mediated instrumental response’ (PMIR), is based on the principles and research of cognitive, behaviourist, and para- psychology from an evolutionary perspective. Yet it is shown that, by extrapolating the inferences of this model and by subtly re-orientating it to a magical perspective, it can serve as a useful psychology of magical operation. By drawing comparisons between Stanford’s model and the occult psychology of the chaos magic current, and with particular regard to the work of Austin Osman Spare, the essay highlights the parallels between these bodies of thought. While this demonstrates some synonymous mechanics for the manifestation of the magical desire it also offers a heuristic model for the functioning of magic that is compatible with mainstream cognitive science and which can be, and has been, tested empirically. Furthermore some consideration is given to scientific research’s magical nature, which has been unearthed in the process of searching for a science of magic. Despite objections from both magicians and scientists, by cross-pollinating the flowers of these two fields in this way possibilities emerge for the utilisation of empirical research to augment magical belief systems for those with a scientific leaning, whilst simultaneously illuminating new regions for growth in the formation of occult science.

The three centuries since the European Enlightenment have manifest rapid developments for both Science and technology. These developments have been accelerated by and proliferated across the socioeconomic structure of Capitalism. Evolving through and as the expanse of technoscientific industrialization is then an increasingly organized scientific model by which to determine what reality can and cannot do.
The world, and furthermore a greater extent of the universe, may now be understood from the perspective of scientific rationality, as a ‘disenchanted’, ordered, and logically consistent mechanistic structure free from divine interventions or supernatural forces. Entangled in the complexity of technoscientific commerce and consumer culture, these limits imposed by Science thus dictate and control development within and for society moving forward: what reality can and cannot be.

Presented here as critiques of the structured, hierarchical, and objective outlook on reality maintained through the interplay of Scientism and Socioeconomics, both Post-Structural theory and Magick provide theories and praxis for the artistic manipulation of time, causality, representation, and control as means for Postmodern ‘reality engineering’. Magick - performed across twentieth-century Occultism as both the science and art of causing change in accordance with will - does not go against the disenchanted presentation of reality, but rather works within it. So too does Post-Structural theory go to work within institutions and power structures, laboring to deconstruct the rigid organizational methods and reductions of ‘Objective’ systematization and thus expand the possibilities of thought and being into an open network of fluid possibility. 

Composed as Performance Philosophy, this work both details and demonstrates the intersection and overlap maintained between twentieth-century Occultism and Post-Structural Philosophy. Through an interdisciplinary analysis of Chaos Magick, Antonin Artaud’s Theater of Cruelty, LaVeyan Satanism, William Burroughs’ Cut-Up Method, the Esoterrorist tactics of experimental-music-organization Thee Temple ov Psychick Youth (TOPY), and the Hyperstitional Theory-Fictions of 1990s Experimental-Philosophy group the Cybernetic Culture Research Unit (CCRU), this thesis will provide a Postmodern theory for the subversive integration of non-represented elements into culture, society, and reality-models by their own means. As a work of Performance Philosophy, this theory will be utilized as the very methodology by and through which the research presented in this paper is articulated; the theory will be both explained and argued not in abstraction, but through and within its own application.
By an experimental aestheticization of information communication, this work provides a dynamic approach to questions, problems, and discourses across the Humanities through a utilization of Postmodern Aesthetics, Network Theory, and Post-Continental Philosophy of Time, functioning to deconstruct rigid historical narratives, research practices, and other dominant methods of control.

This article analyses the schism of a contemporary grouping of 'learned magic', the Illuminates of Thanateros (IOT), which took place in the early 1990s and is often referred to as the 'Ice Magick War'. After embedding the IOT's background doctrine – Chaos Magick – within the overall history of 'Western learned magic', its foundation is interpreted as a fascinating attempt at 'institutionalising religious individualisation'. Even though the IOT created grade structures, stipulated prearranged teaching documents and ritual scripts, and engaged in group events and rituals, its founders were well aware of the implications of group formation and did their best to construe the IOT as an embodiment of what Chaos Magick was in total standing for: "a current of eclecticism and a rejection of the principles of absolutism, guruship and totalitarianism" (Carroll 1997). Against this backdrop, the Ice Magick War and the schism that arose out of it seem to illustrate the tension between a strikingly individualist, anti-hierarchical, anti-dogmatic agenda on the one hand and competing dynamics of dogmatisation, authoritarianism, secrecy and power abuse on the other – and may thus point to inherent ambivalences in the notion of 'institutionalising religious individualisation'.

This is the final version published in Martin Fuchs et al. (eds.), Religious Individualisation. Historical Dimensions and Comparative Perspectives, Berlin: de Gruyter 2020, 759-96. In contrast to the version previously uploaded on academia, the final version includes novel insights based on a first-hand interview with Ralph Tegtmeier...

Discordianism, founded in 1957 and generally regarded as a “parody religion,” has only recently received scholarly consideration as a valid religious expression within modern Paganism (Cusack 2010). Yet ritual practice within Discordianism remains largely unexamined; Hugh Urban’s brief discussion of Discordian magical workings as a sub-category of Chaos Magic is the extent of academic discussion of the subject to date (Urban 2006). This article elaborates on Urban’s tantalising classification of Discordian magic. A brief history of Discordianism is sketched; then ritual and magic in the Discordian tradition is explored through an examination of key texts, including Malaclypse the Younger’s Principia Discordia (1965), and Robert Shea and Robert Anton Wilson’s Illuminatus! Trilogy (1975). Similarities between Chaos Magic and Discordianism are noted, and an analysis of Thee Temple ov Psychick Youth (TOPY), a magical order founded by British performance artist Genesis P-Orridge and others in 1981, elucidates the relationship between Chaos Magic and Discordian magic. It is argued that the essentially unorganised nature of Chaos Magic and Discordianism, and the trenchant resistance of both to any form of “orthodoxy,” justifies classifying Discordian magic as a form of Chaos Magic. Chaos magicians and Discordians both have a deconstructive and monistic worldview, in which binary oppositions collapse into undifferentiated oneness, and neither conformity of belief nor unity of practice is required to be an “authentic” Discordian or Chaote.

This dissertation together with the artworks documented in it is the result of an investigation across multiple media over a seven-year period of the cultural, artistic and spiritual legacy of the late nineteenth- and early twentieth-century Lebensreform (Life Reform) movement. In the course of this research I situate this movement with its origins in Europe and its promotion of a back-to-nature lifestyle (health foods, sexual emancipation, rational dress/nudism, pantheism/syncretic New Age religions) in a long line of radical reform projects, that lead back to the Reformation and the Anabaptist rebellions in sixteenth-century Germany, the Netherlands and Switzerland. At the same time, I link the passage to America of Lebensreform beliefs and practices to the rise of the hippy counter-culture in California and the global spread in the decades since the nineteen-sixties of today’s ecological, organic food and naturopathy/Wellness movements.

In both the dissertation and the series of artworks discussed within it I set out to unravel and confront the complicated legacy of Theosophy and Anthroposophy, the holistic systems of belief that formed the spiritual backbone of the Lebensreform phenomenon. In the process I probe the question of how it came to be, that an occult world view based on a synthesis of world religions could appeal equally to purist avant-garde proponents of abstraction such as Kandinsky and Mondriaan and to figurative painters and illustrators such as Fidus (Hugo Höppener) and Fritz Mackensen, whose work promoted an idealized ‘Aryan’ aesthetic in line with German National Socialist ideology. As such the present work forms part of the larger reappraisal currently under way among artists and scholars of the history of utopian counter-cultural thinking and alternative life-style experimentation in the West. Following in the footsteps of historians such as Peter Staudenmaier, Janet Biehl, and Susan A. Manning, I argue that this reappraisal forces us to acknowledge the anti-rational esoteric roots of Modernism along with the progressive strands in Modernist thinking and practice, that tend to be foregrounded in most historical accounts.

However my interest in this project as an artist is not conventionally historical or academic but rather personal and performative. And the way the arguments are made, for the most part through installations, drawings, sculptural objects, video works, artist statements and performances, bears little relation to the orderly modes of presentation and detached forms of analysis that mark traditional academic discourse. Instead, the project unfolded over time as a prolonged archaeological dig into two intersecting strata, the muddy history of the Lebensreform movement and my own formation as someone born into an anthroposophical/Reform Church household in Leiden. The tension between Progress (social engineering/the collaborative ideal) and ℞egression (back to nature/childhood/basics) dictates the rhythm of the dig. The excavation metaphor gets literalized as I move closer to home, and in many of the artworks (Dutch) mud and compacted soil become the primary material: both the medium in which the inquiries are conducted and the consumable message/medicine dispensed at the door in pill-form to the departing exhibition visitor.

Essa dissertação aborda a Magia do Caos, uma manifestação contemporânea do ocultismo e da tradição esotérica ocidental. A Magia do Caos (caoismo) surge no século XX, apresentando-se como uma dissidência dentro do cenário ocultista, uma vez que ela enfatiza a relevância da experiência mágica individual, em contraposição às tradições advindas das antigas ordens secretas. O objetivo dessa pesquisa é, tomando as concepções e práticas presentes na Magia do Caos como eixo descritivo, voltar à análise da magia pensando-a como um aspecto da consciência que articula distintos modos de ser, pensar e habitar no mundo, e mostrando como isso incorpora uma outra ontologia. Os rituais realizados pelos caoistas, como se autodenominam os praticantes de Magia do Caos, são feitos, em sua maioria, em âmbito individual. Devido à própria configuração do campo e à impossibilidade de acompanhar esses rituais, optei por realizar um estudo da experiência mágica e investigar a Magia do Caos de dentro. Para isso, ingressei na Jornada do CAOS, um treinamento que visa ensinar as concepções e técnicas centrais do caoismo. Além de possibilitar a inserção no campo, essa postura metodológica proporcionou um cenário mais adequado para uma análise da magia como um artifício do pensamento, que é a tese que apresento no decorrer dessa dissertação. Em conjunto, através de pesquisas de campo, realizei entrevistas semiestruturadas com os membros do Vortex, com foco nos que residem nas regiões Sul e Sudeste do Brasil, fato que tornou possível investigar com mais afinco os temas e problemas levantados na pesquisa. O Vortex é uma comunidade online de caoistas que foi fundada a partir dos criadores do Vortex Caoscast, um podcast onde são discutidas questões sobre o tema. Abordo ainda como a Magia do Caos pode ser considerada como um sistema de magia pós-moderno, tendo em vista o contexto histórico social no qual está inserida. Almejei desenvolver uma experiência de pensamento e utilizar os conceitos dos caoistas como categorias para pensar acerca da magia e de como essa está atrelada a uma compreensão específica de mundo. Os caoistas possuem como princípio fundamental a noção de que existem múltiplas formas de se perceber e de se relacionar com o mundo. Seus rituais visam a desorganização das estruturas de crença pessoais e a reorganização voluntária das percepções dos indivíduos. Para eles, a existência de outras realidades e a suspensão de dicotomias entre representação de mundo e realidade, entre humanos e não humanos, entre o corpo e a mente,
aparecem como propriedades do mundo e do pensamento mágico.

This dissertation addresses Chaos Magic, a contemporary manifestation of the occult and Western esoteric tradition. Chaos Magic (chaoism) arises in the twentieth century, presenting itself as a dissidence within the occult scene, since it emphasizes the relevance of the individual magical experience, as opposed to the traditions from the old secret societies. The aim of this research, taking the conceptions and practices present in Chaos Magic, is to return to the analysis of the magical thought as an aspect of consciousness that articulates different ways of being, thinking and inhabiting the world, and showing how this incorporates another ontology. The rituals performed by the chaoists, as the Chaos Magic practitioners call themselves, are mostly done individually. Due to the configuration of the field itself and the impossibility of following these rituals, I chose to study the magical experience and investigate the Chaos Magic from within. For that, I joined in Jornada do CAOS, a training that aims to teach the central conceptions and techniques of chaoism. In addition to enabling the insertion into the field, this methodological stance provided a more appropriate scenario for an analysis of magic as a device of thoughts, which is the thesis that I present in the course of this dissertation. Through field research, I conducted semi-structured interviews with the Vortex members, focusing on those residing in the South and Southeast regions of Brazil, which made it possible to investigate the topics and problems raised in this research more closely. Vortex is an online community of chaoists that was founded by the creators of Vortex Caoscast, a podcast where the theme is discussed. I also analyze how Chaos Magic can be considered a system of postmodern magic, considering the social and historical context in which it is inserted. Aiming to develop an experience of thought I used the concepts of the chaoists as categories to think about magic and how it is tied to a specific understanding of the world. Chaoists have as their fundamental principle the notion that there are multiple ways of perceiving and relating to the world. Their rituals aim the disorganization of structures of personal belief and the voluntary reorganization of individuals' perceptions. For them, the existence of other realities and the suspension of dichotomies between the representation of the world and reality, between human
and nonhuman, between body and mind, appear as properties of the world and of magical thinking.

IT'S HERE NOW!!! 
IT’S GOING TO BE REAL STRANGE.  PEOPLE MUST NOT BE AFRAID, IN FACT, ALL PEOPLE NEED TO BE REAL HAPPY ABOUT THIS EVENT AND BE READY TO GET OUTSIDE. GROUNDED.  THIS IS MEANT TO CLEAN ALL OF THE POLLUTION AND PROBABLY EVEN THE RADIATION FROM THE PLANET.

SOLID EVIDENCE OF THE INCOMING WAVE

THE BIRTH OF CONSCIOUSNESS IS BEING OBSERVED:

ALL LIFE IS BORN OF CHAOTIC IDIOCY AS SHOULD BE OBVIOUS BY THE SHIT SHOW THAT HAS BEEN GOING ON FOR WAY TOO LONG.

SO, WHEN WE FINALLY BREAK OUT OF THE IDIOCY BORN IN DARKNESS - THE NEW UPGRADED IDIOCY WILL BE IN THE EUPHORIC PURPLISH GRAY BOUNDARY LAYER.

Dr Patricia MacCormack (30th November, 2010) – The daemonic vulva. The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host and compère)

This talk will attempt to playfully involute demonic invocation and chaos magick through the patterning of female genitalia toward a queer feminist ethics of occultism. The vulva is threshold of internal and external, it is made up of more than one organ – clitoris, labia majora and minora, vagina, cervix, and the general perineal area – a pineal perinaeum if you like. The vulva is a conceptual gate, just like the gates through which we enter into unnatural worlds and interkingdom, interworld and interspirit alliances in enochian sex magick and necronomic chaos magick. Through ritual we can become vulvas – paradigmatically and conceptually. We can think and act like vulvas.
Like, and through chaos magick, becoming vulva is involuted and undone, creating a larval sexuality – immature and transformed at every synthesis, which acts not toward a thing but toward its metamorphosis, toward perceiving itself which cannot be perceived, toward the imperceptibility within repetition where all elements within syntheses are dissipated, disoriented and reoriented with each turn, each folding and each alteration in the aspects of involution. Vulvas and chaos offer infinity.

Alan Moore (26th October, 2010) - A story about my mate Steve Moore (no relation). The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host and compère)

Video of lecture here:
https://vimeo.com/38632214

A proposal to the worlds regarding how to approach the concept, phenomenon, and institutions of education. I offer a brief history of education, locating its origins in the Inquisitions and Witch Hunts of Europe and detail its contemporary role in spreading addiction to money as a mechanism of colonial control. I bring some concepts together from various authors toward a more functional and flexible framework of how liberation-minded people(s) might navigate in and outside of education toward a world of relations not controlled by capitalism, empire, and money. The concept of (Under)Commons of this piece is influenced by the title of Fred Moten and Stefano Harney's book "The Undercommons: Fugitive Planning and Black Studies" and also maintains an appreciation for the more widely studied concept of the Commons. "Preliminary Notes v1.0" denotes this as a work in progress that I hope to involve in wide conversation amongst a variety of audiences with stakes in life on earth as I continue to develop further versions until it becomes a complete book. As per the title, "Playing to Live, Not Living to Pay" is the primary goal here.
Please send any feedback to playingtolivenotlivingtopay@gmail.com

A proposal to the worlds regarding how to approach the concept, phenomenon, and institutions of education. I offer a brief history of education, locating its origins in the Inquisitions and Witch Hunts of Europe and detail its contemporary role in spreading addiction to money as a mechanism of colonial control. I bring some concepts together from various authors toward a more functional and flexible framework of how liberation-minded people(s) might navigate in and outside of education toward a world of relations not controlled by capitalism, empire, and money. The concept of (Under)Commons of this piece is influenced by the title of Fred Moten and Stefano Harney's book "The Undercommons: Fugitive Planning and Black Studies" and also maintains an appreciation for the more widely studied concept of the Commons. "Preliminary Notes v1.0" denotes this as a work in progress that I hope to involve in wide conversation amongst a variety of audiences with stakes in life on earth as I continue to develop further versions until it becomes a complete book. As per the title, "Playing to Live, Not Living to Pay" is the primary goal here.
Please send any feedback to playingtolivenotlivingtopay@gmail.com

La sesión consistirá en una reflexión compartida sobre las manifestaciones del cisheteropatriarcado (tanto en nosotrxs como en nuestro entorno), para acto seguido realizar y activar una serie de herramientas propuestas por la magia del caos que nos permitirán trabajar y provocar cambios en ciertas realidades del fucking egregor del Eón de Osiris que es el cisheteropatriarcado.

This paper investigates the design problem of adaptive controller and synchronizer for the Qi-Chen system (2005), when the system parameters are unknown. First, we build an adaptive controller to stabilize the Qi-Chen chaotic system to its unstable equilibrium at the origin. Then we build an adaptive synchronizer to achieve global chaos synchronization of the identical Qi-Chen chaotic systems with unknown parameters. The results derived for adaptive stabilization and adaptive synchronization for the Qi-Chen chaotic system are established using adaptive control theory and Lyapunov stability theory. Numerical simulations have been shown to demonstrate the effectiveness of the adaptive control and synchronization schemes derived in this paper for the Qi-Chen chaotic system.

This paper derives new results for the global chaos synchronization of identical Sprott L systems (1994), identical Sprott M systems (1994) and non-identical Sprott L and M systems. Active control method has been deployed to achieve the global chaos synchronization of the identical and different Sprott L and M systems. Our synchronization results have been established using Lyapunov stability theory. Numerical plots have been presented to show the effectiveness of the active synchronization results derived in this paper for the Sprott L and M systems.

Parasite are an integral part of virtually all food webs and species communities. Here we have considered a tri-trophic food chain model with disease circulating in the intermediate predator and there is an alternative food source of the intermediate predator. We have analyzed the local stability of the model system around the biologically feasible equilibria. We also introduce the ecological as well as the disease basic reproduction numbers and analyzed the community structure of the model systems by the help of these numbers. We have worked out theconditions of persistence of the model system. Our numerical results reveals that in low infection level the system shows chaotic dynamics but in high infection level chaotic dynamics becomes stable focus. So our finding contradicts predictions from previous models suggesting a destabilizing effect of parasites. We have also observed the role of alternative food on chaotic dynamics. When the alternative food increases the chaotic dynamics remain same but when the alternative food decreases chaos disappears and the infected intermediate predator is washed out from the system. KEYWORDS Disease in intermediate predator, chaos, period-doubling, limit cycle, stable focus and alternative food.

This month's episode is the first in a 2-part series about chaos magic. Dr. Christian Greer talks about the history of modern magical groups and how these earlier groups led to the birth of the chaos magic current. Christian begins by talking about why the topic of magic (in all its forms) is relevant as an area of research and study. He then gives a brief history of modern and contemporary ritual magic groups, and how these, along with other influential movements of the time, informed the major figures associated with chaos magic. We then move the discussion to talk about the larger chaos magic current in more detail.

''The universe is not a world of separate things and events but is a cosmos that is connected, coherent, and bears a profound resemblance to the visions held in the earliest spiritual traditions in which the physical world and spiritual experience were both aspects of the samereality and man and the universe were one. The findings that justify this new vision of the underlying logic of the universe come from almost all of the empirical sciences: physics, cosmology, the life sciences, and consciousness research. They explain how interactions lead to interconnections that produce instantaneous and multifaceted coherence-what happens to one part also happens to the other parts, and hence to the system as a whole. The sense of sacred oneness experienced by our ancestors that was displaced by the unyielding material presumptions of modern science can be restored, and humanity can once again feel at home in the universe''.

The paper posits a chaos magical ontology theory, as the only retreat of complementary medicine. The convincingness of some claims of CM is taken seriously but counterposed against the its failure to show up in RCTs. The conclusion is that  CM needs to retreat to basically a magical explanation but that rationalists should not treat this as a retreat into nonsense.

A proposal to the worlds regarding how to approach the concept, phenomenon, and institutions of education. I offer a brief history of education, locating its origins in the Inquisitions and Witch Hunts of Europe and detail its contemporary role in spreading addiction to money as a mechanism of colonial control. I bring some concepts together from various authors toward a more functional and flexible framework of how liberation-minded people(s) might navigate in and outside of education toward a world of relations not controlled by capitalism, empire, and money. The concept of (Under)Commons of this piece is influenced by the title of Fred Moten and Stefano Harney's book "The Undercommons: Fugitive Planning and Black Studies" and also maintains an appreciation for the more widely studied concept of the Commons. "Preliminary Notes v1.0" denotes this as a work in progress that I hope to involve in wide conversation amongst a variety of audiences with stakes in life on earth as I continue to develop further versions until it becomes a complete book. As per the title, "Playing to Live, Not Living to Pay" is the primary goal here.
Please send any feedback to playingtolivenotlivingtopay@gmail.com

Neuro-Magica II: Deepening Ecology, Cosmos & Consciousness. A three-day retreat exploring the liminal space bridging science and magic. from Thursday (evening) 9th - Sunday (evening) 12th March at Cae Mabon Eco-Retreat Centre, Snowdonia, Wales - www.caemabon.co.uk/

A three-day retreat exploring the liminal space bridging science and magic. A co-creative taught course and interactive workshop retreat lead by psychedelic parapsychologist Dr David Luke at the UK’s leading ‘natural building project’ in an ancient oak forest on the Fachwen River, next to Lake Padarn, on the side of Glyderau mountain range, opposite Snowden – one of Britain’s most enchanted spots.

The extended weekend retreat will combine lectures, seminars, and nature-embedded workshops lead by Dr David Luke and special guests (including Eric Maddern, Nikki Wyrd, Julian Vayne + possible others) and will explore Consciousness Research, Psychedelic Science, Transpersonal Studies, Parapsychology, Ecopsychology, Altered States of Consciousness & Psychonautics, Creativity and Problem Solving, Intuition, Shamanism, Mysticism, Mythology, Dream Incubation, Ethnobotany and the Anthropology of Consciousness.

Workshops include: Techniques of Altered States; Forest walk and mushroom identification (enjoy the magic of nature); Dream workshop (lucid, problem solving, precognitive, mythic and healing dreams); and Psychogeographic Storytelling (with Eric Maddern), plus more…

Dave Lee  (27th September, 2016) - Dr Strange on Acid: Adventures in Chaos Magic and Psychedelia. The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host and compère).

‘My first unambiguous encounter with ‘subtle energy’ was very far from subtle, and ambushed me in the course of a teenage LSD trip…’ Decades later, Dave Lee tells a few of the stories of his experiments with sensed energy, via psychedelics, the technique of Connected Breathwork, ‘energy healing’ and the technologies of reality-change known as Chaos Magic. Dave reports on years of magic and breathwork, examining reports of internal energy transmutations, of energy passing between people (the Chaotron) and of energy apparently travelling vast distances, and asks what we can learn from these experiences. These thoughts about sensed energy are placed in the context of embodied wisdom, and how it can help collapse the toxic thoughtform of mind-body dualism.

Dave Lee is a Chaos magician, breathwork coach and writer with a fund of bizarre experiences. He has spent decades researching effective techniques for undoing our conditioning and changing our realities, including Chaos Magic, entheogens and body alchemy. He is a qualified breathwork coach and a leading light in the Chaos Magic organization the Illuminates Of Thanateros.

Dave’s writings have appeared in more occult and underground magazines than he cares to remember and he was one of the early editors of Chaos International magazine. His non-fiction books include: Chaotopia!, The Wealth Magic Workbook, Bright From the Well, Connect Your Breath, and Magical Incenses. He is currently completing his ground-breaking book, ‘Life-Force: Adventures in Breathwork and Energy Magic’. Details of his books can be found on his website.

Dave has run workshops on magic since 1993, in UK, USA, Germany, Austria, Spain and Holland. Visit his website http://www.chaotopia.co.uk/ for details of books and talks or email info@chaotopia.co.uk for occasional updates. Experiences that are too weird to fit into his non-fiction get used to create the other realities he writes about- see his novels The Road to Thule and Twisted Power.