HERMETIC MAGICK

The Origins of Hermetic Magic

The Western Mystery Tradition
The Origins Of The Hermetic Theory Of Magic
Ceremonial Magick and Sorcery
Practical beginnings for Hermetic Ceremony
Hermetic Mantram
The Pattern Of The Trestleboard

THE ORIGINS OF HERMETIC MAGIC

By Eric Pommer © 1997
Very little attention has been given the the origins of Hermetic Magic in most Ars Magica
supplements. Houses of Hermes makes mention of Hermes Trismesgistos, but doesn't go
into detail. After doing some research, I discovered a wealth of historical and legendary
information that can be incorporated into an Ars Magica saga.
The information is provided below as it might be written in Hermetic texts. Obviously, the
information is highly mythified. This is currently the accepted history of Hermetic magic
in the Thorendon saga, though it is hotly contested by some magi.

Hermes the Thrice-Great

All ye of our Order, bear witness to the secrets I have discovered, for
they tell a tale of our place in the world that is good and worthy to the
ear. Trust not that our Order began with Bonisagus and his magic, nor
even the cults of Rome; our Order is eternal, though like Almighty
God it manifests on earth in varied and mysterious ways.
Nowhere is it written from whence Hermes Trismegistos did come.
The Egyptians did call him a god, and wrote that he came from the
sky; but no true god was he, for it is known that he did die in the days
before Rome. Strong was Hermes in the magical arts, and from him
all knowledge of magic did flow.
In the days before Noah, Hermes did found an Order of learned men,
trained in the ancient rites of our Art. Skilled in prophesy, these men
of the first Order of Hermes, our eldest forefathers, foresaw the
coming of the Great Deluge, which God did send to punish man for
his wickedness. Fearing for the loss of their knowledge and their
ceremonies, they used their magic to build certain winding apartments
beneath the ground at a place called Syringes. On great stone pillars
hidden in these secret vaults, they transcribed the mysteries of their
Order in the sacred tongue of Hermes. Plato himself speaks of these
secret halls in his Timaeus and Critias.
After the Flood

While his followers perished in these vaults during the flood, Hermes
himself was able to hide aboard the Ark in the shape of a raven. Thus
was Hermetic Magic able to survive the Flood. It was Hermes who
helped the sons and grandsons of Noah to rebuild and repopulate the
earth. He scribed a great work called the Corpus Hermeticum, which
consisted of forty-two texts in all. Fifteen of these books detailed the
Magical Arts, while the rest were devoted to music, to medicine, to
mathematics, and other worthy knowledges. The most important of
these was the Ma'ar, the book of Truth, for Hermes was wise in the
rule of law.
The sons of Noah divided the nations of the earth after the flood, and
with the help of Hermes did they build cities, for all the earth was of
one speech, and all men open to the ways of magic. Soon did the sons
of Noah and their sons build a great tower in the city of Babel, which
they would by magic raise unto Heaven, that they might might see the
throne of God. But God came down to see the tower they did build,
and was displeased. He confounded their tongues, and scattered them
across the earth. Even did he close the minds of men to magic, that
they would not work as one any longer.
Until this time, it is thought, all men had the Gift, and all could learn
the magic of Hermes. After the scattering of tongues, many could no
longer understand the mysteries, or were confused by them. It is likely
the birth of the exotic traditions began here, at Babel, called Babylon
in the Greek.
Soon after this time, and before the time of Abraham, Hermes did
look for those who could understand the mysteries, for even now did
many men fear them. And so did he find Menes, Pharoah of Egypt, a
wise and goodly man. The Pharoah called Hermes by name of Thoth,
and proclaimed him a god, for he had much knowledge and power.
And Hermes taught the Pharoah many things, even the Magical Arts,
which the Pharoah was eager to learn. With the wisdom of Hermes
did the Pharoah do many great things; he united the Kingdom of
Egypt, he built the great City of White Walls. even did he hunt many
great beasts and turn them to stone.
The Egyptians

Hermes gave to the priests of Egypt the writings of the Corpus

Hermeticum, and even to them did he teach how to read and
understand his work. And it came to pass that all the scribes of Egypt
did learn the sacred tongue of Hermes, that they could communicate
to each other without words, which men had not done since Noah's
time. And those who could grasp the mysteries did Hermes take for
himself, and so did he teach them, and they became the second Order
of Hermes, which men called the Priests of Thoth.
And Menes, Pharoah of Egypt, ruled well and honoured justice and
law. And so did the Priests of Thoth follow the laws which Hermes
had made. And there was peace and good harvests upon the land for
all the days of Menes the Pharoah. And when he died, his people
worshipped him as a god, and so Hermes built a great pyramid of
stone, and made it to be a tomb, and used great magics that the body
of Menes should not age, or turn to dust. And so even did the people
of Egypt raise such pyramids for their favoured Pharoahs for the rest
of their days, and they did also study the Arts of Necromancy, that
they might keep their bodies as Hermes had done. And ever still does
the tomb of Menes shame even the largest fortress of Europe, and
even so the tombs of the other pharoahs, of which none approach the
size of that built by Hermes.
And it came to pass that Hermes was greatly saddened by the death of
Menes, for they had been as father and son. And so did Hermes think
to depart from Egypt. To his High Priest did he give a great gift, the
Book of Thoth, which was a work of the most powerful magics. Even
did Hermes say to his High Priest, Make thee a casket of shittim
wood, and overlay it with pure gold inside and out, and onto it place
guards and wards of great strength. And make thee a magical key of
pure gold, that this key be the only means to open the casket. Keep
this key always, and let no other take it from thee. And Hermes said,
Place thou the book within the casket, and let no one but thyself and
thy successors read its pages, for it contains great knowledge. And
even did the High Priest obey the commands of Hermes, and so the
casket was hidden in the innermost sanctum of the temple, and none
but the High Priest himself was permitted its secrets.
And the secrets of the Book of Thoth were these; how to attain
everlasting youth and vigour on the earth; also did it teach men to
capture the spirits of demons and angels, that they might be placed
inside statues with help of herb and gem, even so they might speak
and make prophesy. And the secrets of transformation, that a man
might forever control the substance of the four elements, even was it
written therein. And all these secrets were known to the High Priest of
Thoth, of the second Order of Hermes.
And so it came to pass that Hermes departed Egypt and travelled into
the wilderness, and was not seen for many years. And the Priests of
Thoth taught the Corpus Hermeticum to the people of Egypt, and
practiced the Magical Arts, and built great cities and temples. Yet the
Priests of Thoth loved the mysteries more than the law, and so did
they stop teaching the Ma'ar, and even so did justice and truth fade
from their hearts. And the priests began to fight amongst themselves,
even did they argue with their elders, and neglect their duties. And
without the strength of law which binds men together, the Priests
could accomplish nothing, for as at Babel they had no common
tongue.
And it came to pass that the Shepherd Kings from the East invaded
Egypt, and brought with them powerful sorcerers. And the Priests of
Thoth were not united, and so did they fight as children against the
sorcerers of the Hyksos. And the High Priests feared for the Book of
Thoth, and they took it from the inner sanctum and fled with it to a
land where the ancient mysteries are not covetted by men. Even do
they await the return of Hermes, that the book be again given to his
chosen people.
And it was two hundred years upon the earth when Hermes returned
to Egypt. And he saw the rule of the Shepherd Kings, and how the
sorcerers of the Hyksos did raid his temples, and great was his anger.
And he spake unto the winds of the sky and the stones of the earth,
and they did raise for him an army against the invaders. And his army
made war with the Shepherd Kings, and did defeat them, and Hermes
did humble the sorcerers of the Hyksos with his power, and even did
he cast them from his temples. Yet his anger dwelt still with his
priests, who had foresaken his laws, and he said unto them, No more
shall I teach thee, nor call thee my people.
The Prophesy

And Hermes did prophesy: Unto the people of Egypt shalt many
hardships be delivered, and thy knowledge will be forgotten. And I
shalt inscribe upon an Emerald Tablet the heart of the mysteries, and
it shalt be forever hidden from thee. And it shall come to pass that a
learned man shall lead great armies unto Egypt, and its people shall
fall before him. And unto him shall I grant the knowledge of the
mysteries, and even will he build with them a great empire.
Unto the desert did Hermes return, and never again was he seen in
Egypt. And his priests had not his wisdom nor the Book of Thoth to
guide them, and even did they move about like a beast without a head.
And so were many of the Arts forgotten, and even did the magicians
of Egypt practise false arts, that they might please their Pharoah. And
it came to pass that Moses came unto Egypt, and brought with him the
wrath of God, and there was much hardship in the land of Egypt. And
the magicians tried to stop the plagues and could not, for they were no
longer true to the mysteries.
And it came to pass, as was fortold by Hermes, a learned man did lead
great armies into Egypt. And this man was Alexander the Greek, pupil
of Aristotle, and wise in many things. And his armies did fall upon the
armies of Egypt, and devoured them like lions. And Alexandar did
conquer Egypt, and did built a city to bear his name.
And unto Alexander was brought Manetho, whose name means Gift
of Thoth, and he was a gifted scribe. Even did he scribe the long
history of Egypt, and even the forgotten mysteries did he translate into
Greek. And Alexander was much amazed at the wisdom of Hermes,
and commanded a great library be built to house the work of Manetho,
for Alexandar loved wisdom. And even did they build the library in
Alexandria.
And Alexandar studied the mysteries and was desirous to learn more,
and so he did travel to the Oracle at the Oasis of Ammon, that he
might learn where Hermes had hidden the Emerald Tablet. And the
Oracle was strong in prophesy, and knew that unto Alexander would
the tablet be given. And so he did tell Alexandar of the crypt of
Hermes, and even did he tell him where to find it, and Alexandar
made haste to journey there. And he went into cave, and even did he
look upon the body of Hermes. And the body did look as if in sleep,
yet no life did dwell therein. And at the feet of the body was the
tablet, and Alexandar did take it and depart. Thus was the prophesy of
Hermes fulfilled.
The history of Hermetic Magic between the destruction of Alexandria
and Bonisagus' interpretation of the Emerald Tablet is still being
debated.

THE WESTERN MYSTERY TRADITION

By Dolores Ashcroft-Nowicki ©
In the late eighteen-hundreds Helena Petrovna Blavatsky introduced
the West to the Mysteries of the East. In doing so she re-vitalised the
way in which we in the west think about religion: she changed us for
good. Theosophy became all the rage and group and societies sprang
up all over Europe and England. A great deal of good came out of this
because it made it obvious to those who thought deeply that the East
held a lot of magical knowledge we had never heard about. It made
the West hungry for more.
But it was not enough. There were those who, while they admitted the
importance of what Blavatsky had done, felt that the West should seek
out its own ancient ways of the higher Mind. They turned to Greece,
to Rome, to Sumeria and of course to Egypt seeking to understand
what the ancient believed in and how they worshipped. The East, they
argued, has much to offer, but it most benefits those of Eastern
descent. The romance of it all caught the imagination of many, but, as
always, for some it was the research, the study, the serious side of it
all that beckoned.
Slowly, gradually they began to unravel the long forgotten rites and
beliefs of the Western Tradition. This was very different to that of the
East. Thousands of years lived in a cold, harsh, and dangerous climate
had made life a hazardous business. It made Westerners evolve in a
very different way. They are people of action and intent, motivated to
search and build and so their belief system needs a more postive
approach and a philosophy to match. A more active discipline that
emphasise the Westerners' need to overcome obstacles. Then the
Golden Dawn burst upon the scene and within a few short years our
world had changed beyond belief and would never be the same again.
This lecture, however, is not about history, rather it is about the way
of the Western Tradition itself, its many off-shoots, its ways of
training, its beliefs and sources. However before one even begins to
think about training it is important to know something of the subject
itself.
With the possible exception of sex, the occult and all things pertaining
to it must be the most misunderstood, misinterpreted and misjudged
subject of our time. Bring up the word magic in casual conversation
and 90% of the time your listeners will equate it with BLACK
MAGIC, blood sacrifices, spiritual and moral degradation, ritual
abuse of children and wholesale perversion. They will listen politely if
they are British, with blatant disbelief if they are European and then
mark you down as mad, bad, and dangerous to know.
Now while it is true that there will always be those who delight in the
pain and humiliation of others, who seek not knowledge and wisdom
but simply power over others, they form a very small part of the
occult. What is more to the point, you will find an even higher
percentage of such people in the orthodox religions and/or the
ordinary walks of life. Those who rage hysterically against the occult
are often to be found among those who support vivisection, commit
incest, beat up their wife and families and run amok with guns. They
forget the nine million men women and children who were hung,
burnt, and tortured to death during the Burning times.
Most of these objectors see occultists as people who run around naked
luring young and innocent youths and girls into lives of perversion. If
only one tenth of this were true, virgins would be an endangered
species and the rest of us would be dying like flies of exhaustion and
double pneumonia. In Britain very few people go sky-clad or star clad
for two very good reasons: 1) the climate, you would have chilblains
and frost bite in very tender parts of your anatomy, and 2) there are
very few places in Britain private enough to do such things. More
often than not a group of Scouts or Guides will tramp past, or a posse
of leather shorted tourists will decide to have their picnic in the
middle of your circle, or , worst of all, a delegation of Japanese
businessmen will appear and take photographs.
Remember that here we are speaking of The Old Religion, which is
just one aspect of the Western Way. There are a few of them that still
work in the old ways but most of them have long warm woolen wood
cloaks in which to hold their rites, while the ceremonial magician
often wears vestments that may have been handed down over a
hundred years or more. The majority of occultists work actively with
the Forces of Light and those great Beings responsible for the Cosmic
Laws of the universe.
Those who today study the ancient mysteries practice the teachings of
wise men and women who lived and taught when the world was
younger and more stable. For the most part they are deep-thinking
people who search for ways to bring the best of the old ways into
alignment with the best of the new, in order to serve the needs of the
future. But persecution is by no means dead. The modern occultist is
still denied the right in many places to believe and to worship as they
wish. This despite the UN charter giving all the basic right to worship
as they please. The pyre and the rack may have gone, but the threat of
publicity, the tabloid press, loss of jobs and social ostracism still pose
a threat.
Despite this people still search for entry into schools such as the
Servants of the Light because they hold an inner vision. They feel, and
rightly so, that by entering one of the sacred contacted schools they
will become part of the living tradition that has never ceased to
practice the ancient mysteries.
Of those ancient mysteries most used today the best known are the
Eleusinian or Greek, the Egyptian, Celtic, and Qabalistic, as well as
those pertaining to the mysteries of the great School of Alexandria
and its wonderful library, deliberately set on fire - though more was
saved than is generally known. These are the Traditions that have had
- and still have - the greatest influence upon the Western world.
The Western mind inquires, dissects, experiments, probes and puzzles
out the secrets of the world about it. It is not enough to know, they
must also know Why and How, When and Where. Then comes a need
to improve, change and adapt what they have discovered. In the East
there is acceptance of the higher will, a way evolved over many
centuries, a willingness to allow Fate to have the last word, something
that is not acceptable to the West. Both ways are valid for those born
to them, but when a choice of teaching is offered it is better to choose
one's own racial type.
Sumeria, Chaldea, Egypt and Greece were the cradles of the Western
Way. Greece was the birthplace of abstract thought, and philosophers
like Thales of Miletus, Anaxamander and Anaxagoras taught a
thought process that was excitingly new to Western minds. It opened a
cosmic-sized pathway along which the curiosity-ridden mind of the
West could travel. These new ways of thinking enabled the human
mind to really see and understand the true nature of the world around
and within him. From this sprang the first new mode of thought since
the decline of the great Egyptian temples of learning. Once its value
was recognised, its used was expanded and incorporated into the
training of the neophytes and used to its full potential. In many ways
our present position as we come to the end of both a century and an
Age is analogous to what happened in ancient Greece. Our mental and
physical capabilities have expanded so fast and so far that we do not
always take enough time to consolidate them and are in danger of out-
running ourselves. We are in the middle of learning how to think in
new and sometimes very strange ways.
While the Greeks were learning to think around corners, the school of
Alexandria concerned itself with the collection and preservation of
what was ancient knowledge even then. Within its walls a cross-
section of the finest minds of the time might be found. Herbalists from
Cathay exchanged ideas with Therapeutoi from the Desert Peninsula
and astrologers from Sumeria, white robed Druids walked with the
dark-skinned priests of Nubia. The Rune Masters of the cold, far
North taught their art to the shaven headed Egyptian priests from
Heliopolis, and the scribes copied it all down. It was a place where the
known and often unknown world sent its finest minds to both learn
and teach. Such harmony between nations has never been surpassed,
rarely has it even been equalled.
In the mist-wrapped islands of the far North there were other, older
colleges of learning whose founding priests had come as survivors
from the drowned lands of the West. Theirs was perhaps the most
ancient of all schools; the primal source of the Mysteries as we know
it - the fabled Atlantis. On the shores of Britain and the surrounding
islands, once perhaps the furthest outposts of their empire, the
Atlanteans raised places of learning to train those who proved
themselves worthy of the teaching. It is from this time that so many of
the legends and myths of the Celts have come down to us. There are
still faint echoes of this ancient world, and it surfaces in our old
customs and festivals. It was from this source that the Celts received
their love of poetry and music.
All Western schools lay emphasis on personal effort, both mental and
physica, as a means of obtaining self-knowledge. Time has not
changed this aspect of the Western Mysteries. You will find no real
school of the Mysteries that offers knowledge without effort - none,
that is, that has anything of value to teach. In the East, humanity lived
at a slower pace, in a warmer and more productive climate foodwise.
A more introspective approach was taken which suited the lifestyle,
but for the West a more active way was needed.
In our time the mind of humanity is stirring once more and preparing
to make another leap of understanding of the cosmos in which we live
and of ourselves, both mentally and physically. As a species we are
changing, becoming taller, stronger and developing new areas of the
brain. Once more men and women are beginning to approach the
Pylon Gate of the Mysteries because those ancient priests had
experienced the same kind of leap and left records and clues that can
and will help us to make our own transit in the coming Age. Some
look and pass on, others hesitate, enter, then retreat back to the safe,
warm known world. But there are always a few who will enter and
stay and find what they have been seeking within its walls. It is not
always the same thing; each man and woman is different and find
what it is meant for them to find, which is not always what they want
or would like.
As we move towards the end of this century, material, teachings,
knowledge that was prepared for us hundreds if not thousands of years
ago, and hidden against the time when it would be needed, will come
to light. Old manuscripts, reprints of books not fully understand when
they were first written, a fuller understanding of facts, fables, myths
long forgotten as well as new scientific discoveries that will underline
them will come into the open. We are already finding material with
which we may build a bridge across the gulf of time that separates one
era from another .
Reluctantly and screaming every step of the way, sceince is being
forced to look at what they call The Paranormal, and admit its
existence. They have discovered, as did the Egyptians 3,500 years
BC, that the mind is an incredible tool that has in no way reached its
full potential, The ancient search to Know Thyself has been resumed in
earnest. When you come to the Pylon Gate you are answering the
same call as did those young hopefuls who assembled outside the
temples of On, Eleusis, and Alexandria, waiting and hoping to be
chosen for training by the priests. Only the years stand between you;
the urge to know is still the same, but we have no need to travel far
from home and family: communications, e-mail, fax machines and so
on mean we can search the libraries of the world for information. But
- the need for dedication, time and study is still there, more so in fact.
We also have the Qabalah with which to compare and file what we
find.
The symbol of the Tree of Life is so wonderfully flexible that it can
and does incorporate all tradition within itself. Though pertaining in
its highest form to the purest mystical traditions of the Jewish faith, it
lends itself without difficulty to the ways of all Western thought. To
do justice to it requires a lifetime of dedicated work. The Western
tradition does not use it or even fully understand it as do the learned
Rabbis of the the ancient city of Sefat in Israel, but we do treat it with
the respect it merits. In those Western schools where it forms the basis
of the curriculum, great effort is made to see that it is not debased.
One of the first rules you learned in Alexandria was never to decry the
faiths and belief systems of others. Share the teaching of your own
path, and listen to the wisdom of a different way, but do not seek to
turn anyone away from the path of their race. If they wish to change
they must seek it for themselves.
The Western Mystery Tradition uses the Tree of Life for its capacity
to hold, explain, unite, and expand the multi-patterned universe in
which we live. Its study gives a firm foundation to Jew, Gentile,
Christian, Craft, Orphic or Egyptian tradition.
The call that rings you to the Pylon Gate of the Western Way will also
take you into dangerous, un-mapped and even lawless regions of the
Inner Kingdom of the mind. Your first need is to reclaim that
kingdom for your own and learn to rule it wisely and well. This is
known as The Quest and it is the subject of many a myth and fairy tale
all over the world. The Prize at the end of the Quest changes from
from race to race, but it is always there for the seeking. The Western
aim is the integration of the whole person, not a casting away of the
physical, but a recognition of its vitality, its powers and potential.
This kind of knowledge and the wisdom that comes from the study,
use, and practice of it is not something you can learn in a weekend
seminar. It requires a solid basis of data, theory, and years of practice
and constant updating. It must be pursued with the same dedication
and determination and respect you would give to years of studying for
a Ph.D. Only you can do the work; the teacher simply shows you how
to use what you are learning. Asking questions is good, for a question
is intended to obtain a clearer view of the subject; any school that
does not encourage questions on the subjects it teaches should be
viewed with suspicion. A student comes to a school like an onion with
many layers built up over the years. Those layers have to be peeled
off, and this is neither easy nor painless. It should be regarded in the
same way as a Rite of Passage undergone in order to gain a greater
sense of Self. Such a time marks the passing from one kind of
existence to another and much wider one.
The Western Way is not meant to be exclusive, but rather it is for as
many as will come seeking it. The values, ideals, and principles of the
Western Mysteries may appear strange to some, for they are used to a
world where everything must be seen to have a high monetary value
in order to have worth. The Mysteries follow the law that stipulates
that those who come to the Gate of the Mysteries are judged on their
abilities and their capacity for hard work, not what they may or may
not have in worldly wealth. In the old days on acceptance into the
temple a neophyte stripped naked before the door and ceremoniously
knocked for entrance. He/she was then bathed and given a coarse
robe, sandals and a cloak, and fed bread, salt and wine and anointed
with oil; thus the body and the soul were cared for and welcomed into
the Temple. When you come to the Door in the modern world, this
should be held in the mind as an example.
At this time, close the end of what is possibly the most momentous
and most crucial century in the recorded history of humankind, we are
reaching back into the past for clues to help us through the next
decade, to unite the simplicity of the old with the impetus and
knowledge of the new. If we succeed we might possibly make it to the
next century. But such gifts of the mind as trained by the methods of
the Mysteries are not to be had just for the asking, nor will all who
come to the gate pass through to attain the high levels they hope for.
We have become too used to the idea that what we want, we are
entitled to have. Unfortunately this is not the way it happens.
Some minds are peculiarly adapted to working in such ways, but it is a
talent like music, singing, being able to paint or write or sew. It
requires certain gifts, an ability to imagine things visually so well that
the everyday world seems strangely unreal when you return to it. A
lucid and adaptable memory that can supply information rapidly,
concisely and cross index items with ease and correctness. A mind
that is encyclopaedic in its ability to store information of all kinds,
with insatiable curiosity. Total dedication to the study, sometimes to
the exclusion of all else. A certain dramatic flair for ritual, a love of
silence and loneliness for what it can offer to the still mind.
But unless you try, you will never know if you could have succeeded.
If you do try, the least of your rewards will take you far beyond what
you would have been. Your concentration and ability to cope with
Life's storms will be increased, you will be able to cope with
situations others find impossible. You will have more ability to
control your environment and your life and will enjoy it more.
Some of those who do pass through may go a certain way and decide
to go no further: this is enough for them in this lifetime. They may
return to it in another time and go on from where they have left off.
We say in the Mysteries that it takes three lifetimes to make an
initiate.The first when you come to it new and uncertain, touching the
edges so to speak; the second where you enter the Mysteries and go as
far as you can or wish to go; the third life you progress rapidly to
where you stopped last time and go on from there.
What does such a training offer a candidate? A priceless gift, that of
knowing yourself. To many who seek immediate power over others
this seems like a big let down. But the wise ones of ancient times
knew very well that the love of power can corrupt even the finest and
most dedicated. They always trained their pupils to look first of all at
themselves, to know and be able to assess their best and worst traits
and talents. This is a long and tedious job, it takes years and often the
impatient ones leave because there is no excitments, no battle on the
astral, no moments when they are THE MIGHTY MAGICIAN
THAT CONQUERS ALL. If that is your airm, forget the Mysteries,
train as an actor, become a writer of fantasy books, become a dreamer,
you will do better that way.
Some people dream of doing great things; wise people stay awake and
do them.
If you cannot control yourself, you cannot control others well and
wisely, or your environment.
The Magi of the West aim to lift physical matter to the higher levels
of spirituality, not to abandon it . To study and practice the Western
Mysteries does not mean you have to abadon the orthodox faiths of
your upbringing. All faiths truly based on the Light are part of the
greater whole. But you will alwys reach a deeper level of
understanding with regard to that faith, because your perception of its
underlying principles will have been brought into a much sharper
focus.
Those new to the Mysteries are at first filled with enthusiam about all
of this. They want to tell everyone about it. This is understandable;
you are like those that were called to serve the Saviour of thePiscean
age, you become evangelistic, the spreader of good news. But you will
meet with doubt, hostility and even at time violence. The age of
persecution is not yet past. We have been fortunate for many years in
being tolerated but our beliefs are not yet fully accepted. But the
pendulum is always swinging and it may yet fall back to outright
condemnation of our ways and when that comes it will be a great
testing time. You may well find yourself nailed to an emotional cross.
As you go deeper into the Mysteries, the world in which you once
lived will be turned upside down. This is made clear to everyone who
enters a contacted school. The Inner Plane Teachers accept nothing
without testing it, sometimes almost to destruction. You will be called
upon to accept any changes in your life, if not right away then
certainly within the year. This does not mean you have done anything
wrong; you are simply being cleared of all that has become un-
necessary in your life and in your way of thinking. It is the first part of
the cleansing of the Channel of Light you were intended to be. For
those who are destined to become channellers of the Teacher
themselves this is even more traumatic and far reaching. In actual
practice there are no absolutely clear channels, we all have areas of
blockaege in our mental and spiritual make-up.
Many students who enter our school give up by the fifth lessons of the
main course. It is not exciting enough fo them, they are frightened by
the amount of change occurring in their lives, or they find the work
too difficult. Of all these, about one third return, often years later,
having adjusted their lives, or arranged it so that the dues of the
Hearth Fire have been met, or simply because they have grown up
enough to cope with it.
This kind of training is long, hard, arduous, demanding, time-
consuming and at times dull and boring to boot. Endless repetitions
are required, not so much for memory as for the purpose of getting
you to react the the same experience on different levels of
understanding. but the personality sees this as the same thing and
hates it. But there are good times as well as bad, the elation of finally
understanding something you have been working with for months.
Realisation when you pick up a book and are able to grasp every
nuance of what the author is saying. Long conversations with friends
of like mind and training. Or simply understanding the universe
around you and knowing that you are part of it and it is a part of you.
Every day brings unseen advances more control over one's mind and
emotions. A stronger, better character emerging out of the old one.
Better, deeper relationships, the ability to do one's every day work
with better control and enthusiam. The days when someone comes to
you because they feel you will understand their pain or trouble, or that
they can trust you. The one will become the many and your time of
service will have begun. Time and again people come to the gate of
the Mysteries asking what it can offer; when you pass through, it
changes to "How May I Serve?"
Many come seeking magic in the Disney sense. That is a beautiful
fantasy: save it for pathworkings. Real magic causes changes inside
the mind, body, and soul. It is caused by your own desire to change
and grow. It has nothing to do with your teacher; he or she is merely a
rung on a ladder which you are climbing to get a better view of
yourself. The change you undergo is all to do with your desire to
know in order to serve. The same instinct causes the legendary
phoenix to cast itself into the fire of its desires and rise renewed from
the flames. Every phoenix starts out as an unhatched egg. You can
either let life boil you and bash your head in with a spoon, or roll
along until you find a warm place in which to grow and hatch out.
When you do, you will be like the ugly duckling: clumsy and
unsightly and untrained. You will go through many moultings and
many changes of plumage before you obey the summons to the
mountain-top and begin to build your fiery bed on which you will
endure the final change.
Does all this sound as if I am trying to put you off joining a Mystery
School? Well, in a way I am.
Unless you come to us knowing what you are in for, you will get
discouraged and dejected and will finally leave, unable to believe in
what is before you. You will lose and we will lose. Don't just look at
one school, look at many. You are an individual, schools are different.
What suits one will not suit another. We know we cannot be the
school for everyone - not everyone is the right pupil for us. Choose
carefully, and ask questions if you wish. Wait for the feeling that says,
"this is the one".
When you find it, sit down and think over its' material and what it will
be asking of you. Family must be considered. The changes you will go
through will also affect them. Sometimes - often in fact - partners will
be violently opposed to your studies. Sometimes the changes involved
will mean a change of job, house, country, beliefs and even... partners.
Ask yourself if you can accept the discipline involved. Can you spare
the time for reading and study? It is no good if you will have to give
up in six months' time. Many never even start because the first lessons
are not magical enough for them. Others because they do not begin
doing rituals right away. Well, you don't put nitroglycerine into a
baby's cup and then hand it to him to throw on the floor. Ritual work
for the unprepared is just as dangerous and not just for the student. If
 you prove to be a good student, your supervisors will work you even
harder and be even tougher on you. Only the best is good enough for
the Masters.
Don't think you can make it to the top in a year... Take a look at a few
of the things you will need to have in your mental data bank. Biology,
psychology, and chemistry, physics, archaeology, geology,
philosophy and literature - your own and other countries' - history, art,
mathematics, music, languages, voice training, things like sewing and
cutting out robes, woodwork for making your own wands and altar.
Anthropology, comparative religions, dancing, singing, astrology,
tarot, geomancy, memory training, palmistry, crystals, healing,
colours and vibrations... there are some more but I do not want to
frighten you too much. You won't have time to get bored if you are
serious about this.
The aim of a school is not to grab as many students as it can, but to
turn those they have into fully trained, responsible occultists. So many
begin with enthusiasm and then tail off when studies interfere with a
full socisl life , dancing, clubs, cinema, television etc. It is heart-
breaking and annoying to spend time and effort on a promising pupil
and then see them drop out often without even the courtesy of a letter.
Your time is precious; so is ours. If you mean it, be welcome: we will
train you hard and well. Every tutor has been through what you are
experiencing, they can help you recognise the stumbling blocks and
help you over them, if you really want to do that. There are no doors
in the Pylon gates - but only the most determined get through.

THE ORIGINS OF THE HERMETIC

THEORY OF MAGIC
by Mark D F Shirley

The copyright of this article remains with the original author. Articles may be copied or
distributed freely for personal non-profit use, provided that the author is properly
credited.
The origins of the Hermetic Theory of Magic, by Cogitabunda
scholae Bonisagi.
I have already described the magical practises that existed
before the formation of the Order of Hermes, and that still exist
today, beyond its purview. In this essay I intend to examine the
origins of the magic of the Order. To do this I must first look at
the life and works of Bonisagus, who formulated the Theory of
Hermetic Magic. I will then proceed to identify the magics of
the other eleven Founders, and how they contributed to the
theory of magic.
Bonisagus was born circa AD 710 in what is now the German
Empire of Rome. He was one of the few remaining heirs to the
magics of forgotten Rome, more specifically the Cult of
Mercury. The Temple of Mercury was one of the foremost
priesthoods in Rome before the Empire. This priesthood used
its powerful ritual magic to help defend Rome from its worst
enemies and to protect her conquering armies as they united
the Mediterranean world. In the second century BC, the high
priest Plentarch of the Pompeii temple had codified the rituals
of the Cult of Mercury into thirty-eight spells, each of which
had to be studied separately. Most of these spells were
elaborate rituals that required scores of wizards who were
tightly bound to each other by training and purpose - the more
that were gathered, the more powerful was the spell. With the
coming of the Empire, trouble came to the Mercurian
priesthood. Infighting and jealousy of the relative standing of
various temples with the emperor began to fragment the
Mercurians. Soon, the emperors themselves became fearful of
the power wielded by these Mercurian priests, and their agents
contributed to the disunity within the order. By the middle of
the second century, no two temples were on speaking terms,
and some temples overtly threatened and attacked others,
looting their precious stores of knowledge and wealth. The
emperor Septimus Severus finally declared the Temple of
Mercury outlaw, revealing that its priests did not offer worship
to the pagan gods or to the divine emperors, but instead,
worshipped the power of magic itself. Throughout the empire,
Mercurian priests hid from the legions, seeking places of power
far from human habitation and taking their knowledge of
magical power with them.
It is from these priests that many of the Founders where
ultimately descended. Their power was drastically reduced
because of their enforced separation from each other, but
distrust and selfishness had prevented them from getting
together. Instead, they started to study other magics than the
Theurgy (see my previous essay) that had been the mainstay of
the Cult of Mercury's power. Much of this magic came from the
days before Rome, magic that the Cult had eschewed in favour
of the rituals of Mercury. Pliny the Elder and his Naturalis
Historia became the new authority, having recorded the natural
magic of ancient philosophers such as Aristotle, Hippocrates
and Sophocles, along with the lore of the Celts and Gauls. Few
wizards retained their Mercurian pasts, and so few were
worthy of note by the middle of the ninth century.
Then came Bonisagus. His teacher, Albertus, was one of the few
that had retained the rituals of Mercury, though he was unable
to use any but the simplest of these magics. Upon taking
Bonisagus as a student, Albertus resolved to seek out other
wizards and gather the lore of the Cult together once more.
Through diplomacy, invieglement and downright theft,
Albertus and Bonisagus managed to obtain thirty of Plentarch's
38 spells. This was perhaps more of the Cult's magics gathered
in one place that had ever been since the death of Christ. This
was the legacy handed to Bonisagus, and this, coupled with his
razor-sharp brilliance, were two of the three essential
ingredients that were to facilitate the formulation of Hermetic
Theory. The third ingredient was Bonisagus' own native magic.
As well as the learning that Albertus had given him, Bonisagus
had the gift of prophecy. He was given to sudden and violent
fits in which he would experience visions of startling clarity.
These mystic insights were the final keys to unlocking the
theories brewing in the mind of the young Bonisagus.
Throughout his travels with his master, he had witnessed many
different types of magic. This, coupled with studying the
assembled lore of Mercury, brought him to wonder whether
there was an overall guiding principle of magic. He wondered
whether it would be possible for a single magus to display all
of the magical powers that he had seen. By examining these
magical traditions, he discovered similarities. Mercurian magic
gave him the Forms of the Elements. Natural Magic indicated
the importance of animals and plants in any coherent view of
magic. Being a Christian and believing in the Divine status of
the rational soul, as separate from the souls of animals, he saw
the need for a Form that would deal with humans as opposed
to other creatures. Two traditions of magic gave him two more
Forms - a Dinaric spirit-master by the name of Guorna the
Foetid demonstrated to Bonisagus (nearly at the cost of his life)
the power of the mind, and a now-forgotten group of
mysterious wizards called the praestigia taught him the uses of
illusion. The Ars Vis is only required in a coherent system of
magic, which is what Bonisagus was trying to achieve. This
final art seemed natural to follow from his studies, and while
he took the precedent from Aristotle's "fifth element" - the Form
of Magic Itself was a creation wholly of the Master.
Use of these powers, though, was somewhat erratic, and he had
by no means mastered them all. Bonisagus sought a way in
which these ten basic Forms could be controlled. The ancients
showed him the way. From the teachings of the Neoplatonists
(Plotinus and his successors), Bonisagus adopted the act of
creation as the first of his Techniques. This gave him the idea of
the Verb-Noun structure of modern Hermetic magic, and he
pursued the art of destruction through the Atomists -
Democritus and Epicurus. Continuing his inspiration from the
Ancients, Bonisagus developed the concept of transformation
from the writings of Apuleius, especially The Metamorphoses.
Divination was the source of the Ars Intellegentiae, as practised
by the soothsayers of Rome and Greece. The art of Control
stemmed mainly from the worthies of the Cult of Mercury such
as Plentarch and Martius of Tyre.
I don't want the readers of this essay to get the impression that
Bonisagus was no more than a plagiarist, or at best a collector
of Lore. He was so much more than this. The concept of
coupling Technique and Form that is the mainstay of Hermetic
Magic was derived in its entirety from the genius of Bonisagus.
The identification of the five Techniques and the ten Forms was
genius in itself, for it encompasses every action that a magus
would desire to perform through magic, with very few
exceptions - and those exceptions are believed to be
fundamental limits of magic, like piercing the Lunar Sphere.
The symbol of House Bonisagus of two crossed keys symbolises
the feat of the Founder - the golden key represents Tradition,
the silver Innovation, and the symbol as a whole the
harmonious interaction of the two.
The other major feat of Bonisagus was the invention of the
parma magica. To him, it was an intellectual exercise, separate
from his opus of Hermetic Theory, but related to it. However, it
was the parma magica that allowed the existence of the Order of
Hermes in the first place, and this is where the maga Trianoma
enters the story. Trianoma hailed from the Carmargue, and
through her hard work she had managed to form an uneasy
alliance of wizards to face the threat of the Moors in Iberia.
They were called the Pyrenean Alliance, for they considered the
Pyrenees to be as far as they were prepared for the Moors to
get. The Alliance worked, for a while, and they were able to aid
the Franks, lead by Charles Martel, to keep the Moors in Iberia.
However, the Alliance was one of necessity - it only existed
because of the mutual threat of the Umayyad Caliphate. It was
fraught with distrust and treachery, for at this time, magical
power was gained through taking it, by force if necessary, from
others. Trianoma first came into contact with Bonisagus when
searching far afield for more allies. She had heard stories about
him from other wizards, and went to see if she could recruit his
help. Bonisagus was unwilling to get involved in a magical
battle, however, he was more than willing to teach Trianoma
what he knew. For five years Trianoma became Bonisagus's
apprentice, learning his new theory and the parma magica, and
fully realising the potential of what she learnt. With this
knowledge, particularly the parma magica, wizards could meet
in relative safety, and there would be no need for distrust. With
magical knowledge vastly superior to that wizards already
practised made freely available, the need for theft and double-
dealing would be negated.
With her new-found magic, Trianoma went in search for her
former colleagues of the Pyrenean Alliance. The first she
approached was Mercere, who was affable and reasonable, and
became excited about the concept of an order of mages. The
two of them then approached the other members of the
Alliance, but only managed to persuade Flambeau, Jerbiton,
Verditius and Guernicus of the benefits presented by
Bonisagus's new magic. The others were wary (believing it to
be a trap), arrogant or sceptical. Guernicus proved the hardest
to convince, and only signed up with Trianoma when he
realised the calibre of those he would face were he not a
member. These four went to the home of Bonisagus in the Black
Forest with Mercere, while Trianoma continued to roam
Europe in search of other wizards. The five who arrived at
Durenmar were taught Hermetic magic in the meantime, and
through their knowledge (for they were all powerful wizards in
their own rights), Bonisagus refined his theories.
Trianoma travelled first to Ireland, but of all the native
magicians there, she was met nothing but ridicule from all bar
one. The druids had their own order already, however
informal, and their own teaching methods, and saw nothing of
worth in the rigid spells of Bonisagus. The exception was a
young druid by the name of Díedne, and she travelled to
Germany while Trianoma continued searching. She next went
to the northern wilds of Jutland, following rumours that she
had heard about a witch-bear. This proved to be an
inexperienced wizard by the name of Bjornaer, who, having her
own enemies, was all too eager to improve her own meagre
skills. Bjornaer suggested that Trianoma travel next to the
Bialowecza Forest and seek a priestess of the Goddess by the
name of Merinita, whom she had heard of. It took her a year of
searching to locate Merinita, who was a legend even at that
time. The priestess was all too willing to share her knowledge
in a new order, and needed little coaching. Next stop for
Trianoma was the Dinaric Alps in what is now the Kingdom of
Hungary. She was looking for the feared witch Guorna the
Foetid, but she had passed on. However, Trianoma did locate
two of her former apprentices, by the names of Tytalus and
Tremere. Both were accomplished spirit-masters, and once
Tytalus had been convinced to join, Tremere followed, not
wishing to be threatened by his 'brother'. Trianoma continued
to search for wizards in the lands of Byzantium, but failed to
find any who were willing to join the Order, so she returned
home. Meanwhile, a thirteenth wizard had arrived at
Durenmar, unbidden by Trianoma or any of the other wizards.
No-one had ever heard of this Criamon before, and his magics
proved to be completely different to that of the others.
Bonisagus accepted him as his final advanced pupil, and the
Order was formed.
So what of the magic of the Founders?
Bjornaer was one of the youngest Founders, older only than
Tremere. She came from an ancient line of shapeshifting
wizards whose only magic was the ability to take different
shapes. She had broken tradition of her people by learning the
skills of the cunning folk, and was ostracised by them for that.
She found the teaching methods of Bonisagus utterly alien to
her, not being descended from the tradition of the Cult of
Mercury; and of all the Founders, she adapted to Hermetic
magic least well. It was Merinita that taught her Hermetic
magic - the priestess had picked up Bonisagus's theory with
consummate ease, and was able to teach Bjornaer because their
traditions were similar. Bjornaer's contribution to the Order's
magic is overlooked in this modern age, but it was by no means
inconsequential. She assisted Bonisagus with the art of
transformation, which had been based up to then on natural
philosophy - which had proved useless with living beings. Her
knowledge of the form of Animal was likewise important in the
formation of the modern concepts of this power.
Criamon practised the purest magic of all of the Founders, for
he was the only one amongst them that used theurgy to the
exclusion of all other magic. He lived an ascetic life, and was
able to elevate himself to a higher mental state, and thereby use
magical powers born purely of his will. His lineage is now
obscured in the records of his House, but it is generally
accepted that he was of a cadet line of the main Cult of
Mercury, who practised theurgy according to the teachings of
Plotinus. The rest of the Cult couched their magical practises in
complicated rites and incantations, whereas Criamon's
ancestors enacted magic by entering a meditative state and
contemplating their god. Criamon himself was keen to promote
the Order's foundation because he saw it as a means to insure
his privacy, and stop him being bothered by other wizards;
leaving him time to pursue the Enigma in his meditative
journeys. Criamon taught the Order the ability to control
Twilight, which now forms a mainstay of an apprenticeship.
Without this specialist knowledge, many more magi would be
lost to Final Twilight in their prime.
Díedne, like Bjornaer, was a member of a magical tradition
which was not rooted in the Cult of Mercury. Some opposed
her joining the Order, seeing her as a threat, but she was backed
by Trianoma, Bonisagus, Merinita and Jerbiton. Her people
practised a form of natural magic, and were also skilled seers.
What attracted Bonisagus though, was her facility to improvise
spells - mostly minor magics, but requiring no lengthy
incantations or set formulae. This skill of Díedne's tradition was
incorporated into Hermetic magic as Spontaneous spells, but he
was frustrated that he could not give Hermetic magi the full
power in these magics possessed by Díedne and her followers.
Díedne was a druid, a role which encompassed teacher, priest,
advisor and magician to the Brythonic, Gaelic and Gaulish
people. Of the few remaining druids, many refused to give up
their roles in mundane society according to the edicts of the
Order.
Flambeau was born a noble in Iberia, at a time that the
Umayyad Caliphate was strongest. He was the most powerful
member of the Pyrenean Alliance, and many respected his
magic. His control over the elements was goetic magic - lengthy
rites in the Mercuric tradition gave him the power to call upon
the destructive power of fire at a moment's notice. His master
was probably most similar to what we would nowadays refer
to as a 'spirit-master', calling upon terrible spirits of death and
destruction, though these are generally not considered to be
demons. Flambeau inherited these powers as well, thus his
magical strategy in battle was flexible and brilliant: he could
alternately provide an excellent distraction with a dazzling
column of flame or silently remove his opponents and their
steeds without a sound. Despite the popular opinion of House
Flambeau, their Founder was clear-headed and slow to anger,
and once he had been convinced of the advantages of the
Order, he was its strongest proponent.
Guernicus was originally known for his skill with the element
of Earth. He shared some skills with Flambeau, for he had
bargained with a multitude of earth spirits and enlisted their
aid. His knowledge of the occult virtues of gemstones was also
unrivalled, and he was able to tap their powers to create
magical effects. Guernicus was better known for his great
scepticism over the success of the order, estimating that it
would last no longer than the lifespan of its youngest member.
Trianoma, sick of his cynical comments, manoeuvred him into
accepting the role of magistrate, policing the other wizards,
keeping peace and enforcing the Code. He studied the arts of
Intellego and Mentem with fervour, and passed this knowledge
onto his apprentices. He also worked with Jerbiton to develop
rituals that would be unique to his House, and enable his
successors to do their job efficiently.
Jerbiton was another who was a noble by birth, a member of an
old Roman patrician family that had survived into the Dark
Ages. He was well-known for his fine taste for the human
pleasures - music and other arts. He travelled a lot after
inheriting his magical powers from his master, and grew
excited about the prospect of the Pyrenean Alliance, seeing it as
a chance for wizards to co-operate in peace and develop
traditions of art and philosophy. This was clearly not the case,
and he was therefore somewhat sceptical when he heard about
the Order of Hermes from Trianoma. He went to study with
Bonisagus, and soon saw the wisdom of the Order, and became
very involved in its organisation, basing its structure on the
government of Rome. Jerbiton was a natural magician, though
his knowledge was somewhat piecemeal, absorbing different
aspects of magic as he came across them. He was therefore
pleased to learn a more coherent form of magic. His biggest gift
to the new Order was some texts he had inherited from his
master detailing magics of the Cult of Mercury hitherto
unknown to Bonisagus. Jerbiton was the most knowledgeable
of the Founders of Ritual magic because of this inheritance, and
he was happy to share his knowledge with the rest of the
Order.
Mercere was a natural magician and alchemist. Like many
wizards of the age, he had a wanderlust, but his was surpassed
by none. His travels took him to distant Araby and Persia,
where he learnt the secrets of alchemy. He was probably the
most powerful natural magician of the day, and taught
Bonisagus nearly as much as he learnt, refining the art of
transformation in Hermetic theory. After the magical accident
which put pay to his Gift, Mercere continued to support the
Order with his enthusiasm and determination.
Merinita, as already mentioned, was a priestess of the Goddess,
whom she referred to as 'Moist Mother Earth', 'the Eternal
Spirit of the Wilds', and 'the Queen of the Heavens', among
other names. Her magic was powerful and mysterious, born of
the very earth itself, and there is little doubt that she was the
most accomplished of the Founders in matters of magic, saving
perhaps only Bonisagus. Her magic was in tune with nature,
but bore remarkable similarities to the Roman magic of the Cult
of Mercury, and it is possible that she was descended from the
priesthood of Roman deities such as Juno, Ceres, or terrible
Cybele. She assisted Bjornaer to get over her mental block with
Hermetic magic, and taught the other Founders the secrets of
Longevity potions. With Bonisagus she developed the Three
Cords of binding a familiar, while ensuring that a bond could
not be established without mutual trust and agreement
between man and beast. Her knowledge of living things,
particularly plants, was unrivalled. After spending a couple of
decades assisting the formation of the Order and her House,
she returned to the wilds. The modern focus of House Merinita
with the fae was a product of the first primus Merinitae,
Quendalon, who is widely believed to have been a faerie
himself. Faerie magic is only nominally Hermetic.
Tremere was the youngest and weakest of the Founders, and
was considered for joining the Order on the strength of his
master's reputation. Guorna the Foetid was a powerful spirit-
master, though Tremere found it difficult to learn her arts fully.
Tremere had the power of Enchantment, and was somewhat
skilled at manipulating the minds of others, but this proved to
be of little use in the Order, with the development of the parma
magica. Tremere was prolific at training apprentices - he took to
Hermetic magic well, because he was not already deeply
entrenched in another magical tradition, like all of the other
Founders. His greatest contribution to the Order was the rite of
certámen, which he developed with the assistance of Bonisagus
- this was a boon to the Order as it enabled magi to settle
differences without causing loss of life. Tremere became the
master of certámen through his own secret tricks, which he
taught to all his apprentices but no other. Through the political
power that mastery over certámen gave, the House of Tremere
soon became a leading force in the Order, lead by Tremere
himself, who was the longest living of all of the Founders.
Trianoma appears to modern eyes as a paragon of virtue, and a
veritable polymath. Not only was she a skilled wizard (she
managed to hold her own against the assaults of Tytalus), but
she was a puissant diplomat, a clever theoretician and, most of
all, a visionary. Her importance is overlooked today, for, when
the Order was big enough to divide into Houses, she and her
apprentices decided not to form their own House but to
become part of House Bonisagus. She continued to work
behind the scenes, smoothing over the schism in House
Merinita upon the return of Quendalon, covering up the
depravations of Crasseus, a Criamon who went mad at the end
of the ninth century, and various other deeds for which she is
rarely properly accredited. Little is known about her magic
before she learnt Hermetic magic, except that she was of the
Roman tradition. It is likely that she was a natural magician,
but it was her facility to absorb learning from Bonisagus during
her advanced apprenticeship that she is best known for. She
mastered the intricacies of the theory in remarkable time, then
immediately went out to demonstrate its advantages, sending
magi on to Durenmar to be taught by her mentor.
Tytalus was the most pugnacious of the Founders, and the
threat that he posed was one of the main driving forces to the
creation of an Order where magi could live in peace. He was a
powerful spirit-master, having been trained by Guorna the
Foetid, and commanded many spirits which he sent against his
enemies - who were, as far as he was concerned, all other
wizards. He had a fair bit of knowledge about the spirits
controlled by the Cult of Mercury, this knowledge having been
passed down from Guorna. They used earth spirits to guard
their temples, water spirits to guide Roman ships, and air
spirits to carry messages. Spirits of darkness would see of their
enemies, and planetary spirits would advise the high priests of
the cult. Tytalus knew of all these spirits and more, and didn't
want the Order to form at first, because this would mean a
dilution of his power. Once Trianoma had demonstrated the
versatility of Hermetic magic to him, his opinions changed. He
saw the Order as a breeding ground for more worthy
opponents, and joined, turning his violent attentions towards
those that didn't. It was perhaps this fascination with spirits
that lead to the disgrace of the House in the tenth century.
Tytali nowadays avoid the magical tradition of their Founder,
realising its perils.
Verditius hailed originally from Sicily, though his tradition
harked back to Ancient Greece. At the time of the foundation of
the Order, Verditius and his young apprentice were perhaps
the only two priest of Vulcan left in Europe. The cult of Vulcan
was important in days of Rome for Vulcan was the god of the
River Tiber as well as of volcanoes and artificers. Verditius was
well-known for his inability to cast spells; however, his skill lay
in awakening and enhancing the natural magic of inanimate
objects. He practised astral magic, calling down the power of
the stars and locking them into items of his own manufacture. It
was his apprentice Fenistour who discovered how to bypass
this spell-casting inhibition by guiding the magic through
specially prepared objects which were created according to the
principles of astral magic. Verditius possibly contributed more
to the magic of the Order than any other of the Founders,
Díedne excepted. Before he and Bonisagus met, there was no
provision in Hermetic theory for the creation of magical objects,
for it was a skill that Bonisagus knew nothing about. After
learning Hermetic magic, Verditius was able to adapt what he
knew about creating magical items so that it fitted in with
Bonisagus's theory. There were still some things that the two
found difficult to adapt, which is why the Verditii are the
Order's premier creators of magical objects, as they still practise
the remnants of Verditius's original magic.

CEREMONIAL MAGICK AND SORCERY

By Manly P. Hall
 An Holy Excerpt from his Greate
Alchymeckal Worke of 1928:
The Secret Teachings of All Ages:
An Encyclopaedic Outline of
Masonic, Hermetic, Qabbalistic
and Rosicrucian Symbolical
Philosophy
"The majority of modern mediumistic apparitions are but elemental
creatures masquerading through bodies composed of thought
substance supplied by the very persons desiring to behold these
wraiths of decarnate beings."
"...in the arcanum of magic it is declared that 'he controls the soul
who controls the blood of another.' "
CEREMONIAL magic is the ancient art of invoking and controlling
spirits by a scientific application of certain formulae. A magician,
enveloped in sanctified vestments and carrying a wand inscribed with
hieroglyphic figures, could by the power vested in certain words and
symbols control the invisible inhabitants of the elements and of the
astral world. While the elaborate ceremonial magic of antiquity was
not necessarily evil, there arose from its perversion several false
schools of sorcery, or black magic.
Egypt, a great center of learning and the birthplace of many arts and
sciences, furnished an ideal environment for Transcendental
experimentation. Here the black magicians of Atlantis continued to
exercise their superhuman powers until they had completely
undermined and corrupted the morals of the primitive Mysteries. By
establishing a sacerdotal caste they usurped the position formerly
occupied by the initiates, and seized the reins of spiritual government.
Thus black magic dictated the state religion and paralyzed the
intellectual and spiritual activities of the individual by demanding his
complete and unhesitating acquiescence in the dogma formulated by
the priestcraft. The Pharaoh became a puppet in the hands of the
Scarlet Council -- a committee of archsorcerers elevated to power by
the priesthood.
These sorcerers then began the systematic destruction of all keys to
the ancient wisdom, so that none might have access to the knowledge
necessary to reach adeptship without first becoming one of their order.
They mutilated the rituals of the Mysteries while professing to
preserve them, so that even though the neophyte passed through the
degrees he could not secure the knowledge to which he was entitled.
Idolatry was introduced by encouraging the worship of the images
which in the beginning the wise had erected solely as symbols for
study and meditation. False interpretations were given to the emblems
and figures of the Mysteries, and elaborate theologies were created to
confuse the minds of their devotees. The masses, deprived of their
birthright of understanding and groveling in ignorance, eventually
became the abject slaves of the spiritual impostors. Superstition
universally prevailed and the black magicians completely dominated
national affairs, with the result that humanity still suffers from the
sophistries of the priestcrafts of Atlantis and Egypt.
Fully convinced that their Scriptures sanctioned it, numerous
medieval Qabbalists devoted their lives to the practice of ceremonial
magic. The transcendentalism of the Qabbalists is founded upon the
ancient and magical formula of King Solomon, who has long been
considered by the Jews as the prince of ceremonial magicians.
Among the Qabbalists of the Middle Ages were a great number of
black magicians who strayed from the noble concepts of the Sepher
Yetzirah and became enmeshed in demonism and witchcraft. They
sought to substitute magic mirrors, consecrated daggers, and circles
spread around posts of coffin nails, for the living of that virtuous life
which, without the assistance of complicated rituals or submundane
creatures, unfailingly brings man to the state of true individual
completion.
Those who sought to control elemental spirits through ceremonial
magic did so largely with the hope of securing from the invisible
worlds either rare knowledge or supernatural power. The little red
daemon of Napolean Bonaparte and the infamous oracular heads of de
Medici are examples of the disastrous results of permitting elemental
beings to dictate the course of human procedure.
While the learned and godlike daemon of Socrates seems to have been
an exception, this really proves that the intellectual and moral status of
the magician has much to do with the type of elemental he is capable
of invoking. But even the daemon of Socrates deserted the
philosopher when the sentence of death was passed.
Transcendentalism and all forms of phenomenalistic magic are but
blind alleys -- outgrowths of Atlantean sorcery; and those who forsake
the straight path of philosophy to wander therein almost invariably fall
victims to their imprudence. Man, incapable of controlling his own
appetites, is not equal to the task of governing the fiery and
tempestuous elemental spirits.
Many a magician has lost his life as the result of opening a way
whereby submundane creatures could become active participants in
his affairs. When Eliphas Levi invoked the spirit of Apollonius of
Tyana, what did he hope to accomplish? Is the gratification of
curiosity a motive sufficient to warrant the devotion of an entire
lifetime to a dangerous and unprofitable pursuit? If the living
Apollonius refused to divulge his secrets to the profane, is there any
probability that after death he would disclose them to the curious-
minded? Levi himself did not dare to assert that the specter which
appeared to him was actually the great philosopher, for Levi realized
only too well the proclivity of elementals to impersonate those who
have passed on. The majority of modern mediumistic apparitions are
but elemental creatures masquerading through bodies composed of
thought substance supplied by the very persons desiring to behold
these wraiths of decarnate beings.
The Theory and Practice of Black Magic
Some understanding of the intricate theory and practice of ceremonial
magic may be derived from a brief consideration of its underlying
premises.
First. The visible universe has an invisible counterpart, the higher
planes of which are peopled by good and beautiful spirits; the lower
planes, dark and foreboding, are the habitation of evil spirits and
demons under the leadership of the Fallen Angel and his ten Princes.
Second. By means of the secret processes of ceremonial magic it is
possible to contact these invisible creatures and gain their help in
some human undertaking. Good spirits willingly lend their assistance
to any worthy enterprise, but the evil spirits serve only those who live
to pervert and destroy.
Third. It is possible to make contracts with spirits whereby the
magician becomes for a stipulated time the master of an elemental
being.
Fourth. True black magic is performed with the aid of a demoniacal
spirit, who serves the sorcerer for the length of his earthly life, with
the understanding that after death the magician shall become the
servant of his own demon. For this reason a black magician will go to
inconceivable ends to prolong his physical life, since there is nothing
for him beyond the grave.
The most dangerous form of black magic is the scientific perversion
of occult power for the gratification of personal desire. Its less
complex and more universal form is human selfishness, for selfishness
is the fundamental cause of all worldly evil. A man will barter his
eternal soul for temporal power, and down through the ages a
mysterious process has been evolved which actually enables him to
make this exchange. In its various branches the black art includes
nearly all forms of ceremonial magic, necromancy, witchcraft,
sorcery, and vampirism. Under the same general heading are also
included mesmerism and hypnotism, except when used solely for
medical purposes, and even then there is an element of risk for all
concerned.
Though the demonism of the Middle Ages seems to have disappeared,
there is abundant evidence that in many forms of modern thought --
especially the so-called "prosperity" philosophy, "will-power
building"metaphysics, and systems of "high-pressure" salesmanship --
black magic has merely passed through a metamorphosis, and
although its name be changed its nature remains the same.
A well-known magician of the Middle Ages was Dr. Johannes
Faustus, more commonly known as Dr. Faust. By a study of magical
writings he was enabled to bind to his service an elemental who
served him for many years in various capacities. Strange legends are
told concerning the magical powers possessed by Dr. Faust. Upon one
occasion the philosopher, being apparently in a playful mood, threw
his mantle over a number of eggs in a market-woman's basket, causing
them to hatch instantly. At another time, having fallen overboard from
a small boat, he was picked up and returned to the craft with his
clothes still dry. But, like nearly all other magicians, Dr. Faust came at
length to disaster; he was found one moming with a knife in his back,
and it was commonly believed that his familiar spirit had murdered
him. Although Goethe's Dr. Faust is generally regarded as merely a
fictional character, this old magician actually lived during the
sixteenth century. Dr. Faust wrote a book describing his experiences
with spirits, a section of which is reprinted below. (Dr. Faust must not
be confused with Johann Fust, the printer.)
"While the black magician at the time of signing his pact with the
elemental demon may be fully convinced that he is strong enough to
control indefinitely the powers placed at his disposal, he is speedily
undeceived. Before many years elapse he must turn all his energies
to the problem of self-preservation. A world of horrors to which he
has attuned himself by his own covetousness looms nearer every
day, until he exists upon the edge of a seething maelstrom, expecting
momentarily to to be sucked down into its turbid depths. Afraid to
die -- because he will become the servant of his own demon -- the
magician commits crime after crime to prolong his wretched earthly
existence. Realizing that life is maintained by the aid of a mysterious
universal life force which is the common property of all creaeures,
the black magician often becomes an occult vampire, stealing this
energy from others. According to mediaeval superstition, black
magicians turned themselves into werewolves and roamed the earth
at night, attacking defenseless victims for the life force contained in
their blood."
Extract From the Book of Dr. Faust, Wittenberg, 1524
(An abridged translation from the original German of a book ordered
destroyed.)
"From my youth I followed art and science and was tireless in my
reading of books. Among those which came to my hand was a volume
containing all kinds of invocations and magical formulae. In this book
I discovered information to the effect that a spirit, whether he be of
the fire, the water, the earth or the air, can be compelled to do the will
of a magician capable of controlling him. I also discovered that
according as one spirit has more power than another, each is adapted
for a different operation and each is capable of producing certain
supernatural effects.
"After reading this wonderful book, I made several experiments,
desiring to test the accuracy of the statements made therein. At first I
had little faith that what was promised would take place. But at the
very first invocation which I attempted a mighty spirit manifested to
me, desiring to know why I had manifested him. His coming so
amazed me that I scarcely knew what to say, but finally asked him if
he would serve me in my magical investigations. He replied that if
certain conditions were agreed upon he would. The conditions were
that I should make a pact with him. This I did not desire to do, but as
in my ignorance I had not protected myself with a circle and was
actually at the mercy of the spirit, I did not dare to refuse his request
and resigned myself to the inevitable, considering it wisest to to turn
my mantle according to the wind.
"I then told him that if he would be servicable to my desires and
requests and needs for a certain length of time, I would sign myself
over to him. After the pact had been arranged, this mighty spirit,
whose name was Ashteroth, ["Ashtar" -B:.B:.] introduced me to
another spirit by the name of Marbuel, who was appointed to be my
servant. I questioned Marbuel as to his suitability for my needs. I
asked him how quick he was, and he answered, 'As swift as the
winds.' This did not satisfy me, so I replied, 'You cannot become my
servant. Go again whence you have come.' Soon another spirit
manifested itself, whose name was Aniguel. Upon asking him the
same question, he answered that he was swift as a bird in the air. I
said, 'You are still too slow for me. Go whence you came.' In the same
moment another spirit by the name of Aciel manifested himself. For
the third time I asked my question and he answered, 'I am as swift as
human thought.' 'You shall serve me,' I replied. This spirit was faithful
for a long time, but to tell you how he served me is not possible in a
document of this length and I will here only indicate how spirits are to
be invoked and how the circles for protection are to be prepared.
There are many kinds of spirits which will permit themselves to be
invoked by man and become his servant. Of these I will list a few:
"Aciel: The mightiest among those who serve men. He manifests in
pleasing human form about three feet high. He must be invoked three
times before he will come forth into the circle prepared for him. He
will furnish riches and will instantly fetch things from a great
distance, according to the will of the magician. He is as swift as
human thought.
"Aniguel: Serviceable and most useful, and comes in the form of a
ten-year-old boy. He must be invoked three times. His special power
is to discover treasures and minerals hidden in the ground, which he
will furnish to the magician.
"Marbuel: A true lord of the mountains and swift as a bird on the
wing. He is an opposing and troublesome spirit, hard to control. You
must invoke him four times. He appears in the person of Mars [a
warrior in heavy armorl. He will furnish the magician those things
which grow above and under the earth. He is particularly the lord of
the spring-root. [The spring-root is a mysterious herb, possibly of a
reddish color, which mediaeval magicians asserted had the property of
drawing forth or opening anything it touched. If placed against a
locked door, it would open the door. The Hermetists believed that the
red-capped woodpecker was specially endowed with the faculty of
discovering spring-root, so they followed this bird to its nest, and then
stopped up the hole in the tree where its young were. The red-crested
woodpecker went at once in quest of the spring- root, and, discovering
it, brought it to the tree. It immediately drew forth the stopper from
the entrance to the nest. The magician then secured the root from the
bird. It was also asserted that because of its scructure, the etheric body
of the spring-root was utilized as a vehicle of expression by certain
elemental spirits which manifested through the proclivity of drawing
out or opening things.]
"Aciebel: A mighty ruler of the sea, controlling things both upon and
under the water. He furnishes things lost or sunk in rivers, lakes, and
oceans, such as sunken ships and treasures. The more sharply you
invoke him, the swifter he is upon his errands.
"Machiel: Comes in the form of a beautiful maiden and by her aid the
magician is raised to honor and dignity. She makes those she serves
worthy and noble, gracious and kindly, and assists in all matters of
litigation and justice. She will not come unless invoked twice.
"Baruel: The master of all arts. He manifests as a master workman and
comes wearing an apron. He can teach a magician more in a moment
than all the master workmen of the world combined could accomplish
in twenty years. He must be invoked three times.
"These are the spirits most serviceable to man, but there are numerous
others which, for lack of space, I am unable to describe. Now, if you
desire the aid of the spirit to get this or that, then you must first draw
the sign of the spirit whom you desire to invoke. The drawing must be
made just in front of a circle made before sunrise, in which you and
your assistants will stand. If you desire financial assistance, then you
must invoke the spirit Aciel. Draw his sign in front of the circle. If
you need other things, then draw the sign of the spirit capable of
furnishing them. On the place where you intend to make the circle,
you must first draw a great cross with a large sword with which no
one has ever been hurt. Then you must make three concentric circles.
The innermost circle is made of a long narrow strip of virgin
parchment and must be hung upon twelve crosses made of the wood
of cross-thorn. Upon the parchment you must write the names and
symbols according to the figure which follows. [see GIF included in
this series] Outside this first circle make the second as follows:
"First secure a thread of red silk that has been spun or twisted to the
left instead of the right. Then place in the ground twelve crosses made
of laurel leaves, and also prepare a long strip of new white paper.
Write with an unused pen the characters and symbols as seen on the
second circle. Wind this latter strip of paper around with the red silken
thread and pin them upon the twelve crosses of laurel leaves. Outside
this second circle make a third one which is also of virgin parchment
and pinned upon twelve crosses of consecrated palm. When you have
made these three circles, retire into them until at last you stand in the
center upon a pentagram drawn in the midst of the great cross first
drawn. Now, to insure success, do everything according to the
description, and when you have read off the sacred invocation
pronounce the name of the spirit which you desire to appear. It is
essential that you pronounce the name very distinctly. You must also
note the day and the hour, for each spirit can only be invoked at
certain times."
While the black magician at the time of signing his pact with the
elemental demon may be fully convinced that he is strong enough to
control indefinitely the powers placed at his disposal, he is speedily
undeceived. Before many years elapse he must turn all his energies to
the problem of self-preservation. A world of horrors to which he has
attuned himself by his own covetousness looms nearer every day,
until he exists upon the edge of a seething maelstrom, expecting
momentarily to to be sucked down into its turbid depths. Afraid to die
-- because he will become the servant of his own demon -- the
magician commits crime after crime to prolong his wretched earthly
existence. Realizing that life is maintained by the aid of a mysterious
universal life force which is the common property of all creaeures, the
black magician often becomes an occult vampire, stealing this energy
from others. According to mediaeval superstition, black magicians
turned themselves into werewolves and roamed the earth at night,
attacking defenseless victims for the life force contained in their
blood.

Form of pact with the spirit of Jupiter:

"The aforesaid Bond of Spirits, together with the seal and character of
the planetary angel, must be written on virgin parchment and laid
before the spirit (for signature) when he appears; at that time the
invocant must not lose confidence but be patient, firm, bold, and
persevering, and take care that he asks nor requires nothing of the
spirit but with a view to the glory of God and the well-being of His
fellow creatures. Having obtained the desires of the spirit, the
invocant may license him to depart."
"Form of Bond of Spirits Given in 1573
"I, Pabiel, ministering Spirit and messenger of the presiding and
ruling Spirit of Jupiter, appointed thereunto by the Creator of all
things visible and invisible, do swear, promise, and plight my faith
and troth unto thee in the presence and before the great [Heb.] Yod
Heh Vau Heh and the whole company and host of Heaven, and by all
the Holy Names of God do swear and bind myself unto thee by all the
contents of God's Sacred Writ, by the Incarnation, Death, and Passion,
by the Resurrection and glorious Ascension of JC, by all the holy
Sacraments, by the Mercy of God, by the Glory of Joys of Heaven, by
the forgiveness of sin and hope of eternal salvation, by the Great Day
of Doom, by all Angels, Archangels, Seraphim, Cherubim,
Dominations, Thrones, Principalities, Powers and Virtues, above
rehearsed, and by whatsoever else is holy or binding, do I swear,
promise, and vow unto thee that I will appear, come, and haste unto
thee and at all times and places and in all hours, days, and minutes,
from this time forward unto thy life's end wheresoever thou shalt call
me by my name or by my office, and I will come unto thee in what
form thou shalt desire, either visibly or invisibly, and will answer all
thy desires and give testimony thereof and let all the powers of
Heaven witness it.
"I have hereunto subscribed my hand and confirm my seal and
character unto thee. Amen."
From The Complete Book of Magic Science (unpublished)

Modus Operandi for the Invocation of Spirits

The following condensed extract from an ancient manuscript is
reproduced herewith as representative of the ritualismm of ceremonial
magic. The extract is from The Complete Book of Magic Science, an
unpublished manuscript (original in the British Museum), with
pentacles in colors, mentioned by Francis Barrett in his Magus.
"Opening Prayer
"Omnipotent and Eternal God who hath ordained the whole creation
for thy praise and glory and for the salvation of man, I earnestly
beseech thee that thou wouldst send one of thy spirits of the order of
Jupiter, one of the messengers of Zadkiel whom thou hast appointed
governor of thy firmament at the present time, most faithfully,
willingly, and readily to show me these things which I shall ask,
command or require of him, and truly execute my desires.
Nevertheless, O Most Holy God, thy will and not mine be done
through JC, thine only begotten Son our Lord. Amen.
"The Invocation.
[The magician, having properly consecrated his vestments and
utensils and being protected by his circle, now calls upon the spirits to
appear and accede to his demands. ]
"Spirits, whose assistance I require, behold the sign and the very
Hallowed Names of God full of power. Obey the power of this our
pentacle; go out your hidden caves and dark places; cease your hurtful
occupations to those unhappy mortals whom without ceasing you
torment; come into this place where the Divine Goodness has
assembled us; be attentive to our orders and known to our just
demands; believe not that your resistance will cause us to abandon our
operations. Nothing can dispense with your obeying us. We command
you by the Mysterious Names Elohe Agla Elohim Adonay Gibort.
Amen.
"I call upon thee, Zadkiel, in the Name of the Father, and of the Son,
and of the Holy Ghost, blessed Trinity, unspeakable Unity.
"I invoke and intreat thee, Zadkiel, in this hour to attend to the words
and conjurations which I shall use this day by the Holy Names of God
Elohe El Elohim Elion Zebaoth Escerehie lah Adonay
Tetragrammaton.
"I conjure thee, I exorcise thee, thou Spirit Zadkiel, by these Holy
Names Hagios O Theos Iscyros Athanatos Paracletus Agla on Alpha
et Omega loth Aglanbroth Abiel Anathiel Tetragrammaton: And by
all other great and glorious, holy and unspeakable, mysterious,
mighty, powerful, incomprehensible Names of God, that you attend
unto the words of my mouth, and send unto me Pabiel or other of your
ministering, serving Spirits, who may show me such things as I shall
demand of him in the Name of the Father, and of the Son, and of the
Holy Ghost. Amen.
"I intreat thee, Pabiel, by the whole Spirit of Heaven, Seraphim,
Cherubim, Thrones, Dominations,Witnesses, Powers, Principalities,
Archangels, and Angels, by the holy, great, and glorious Angel
Orphaniel Tetra-Dagiel Salamla Acimoy pastor poti, that thou come
forthwith, readily show thyself that we may see you and audibly hear
you, speak unto us and fulfil our desires, and by your star which is
Jupiter, and by all the constellations of Heaven, and by whatsoever
you obey, and by your character which you have given, proposed, and
confirmed, that you attend unto me according to the prayer and
petitions which I have made unto Almighty God, and that you
forthwith send me one of your ministering Spirits, who may willingly,
truly, and faithfully fulfil all my desires, and that you command him
to appear unto me in the form of a beautiful Angel, gently,
courteously, affably, and meekly, entering into communication with
me, and that he neither permitting any evil Spirit to approach in any
sort of hurt, terrify or affright me in any way nor deceiving me in any
wise. Through the virtue of Our Lord JC, in whose Name I attend,
wait for, and expect thy appearance. Fiat, fiat, fiat. Amen, Amen,
Amen.
"Interrogatories.
[Having summoned the spirit unto his presence, the magician shall
question him as follows:]
"'Comest thou in peace in theName of the Father and of the Son and
of the Holy Ghost?' [And the spirit shall answer:] 'Yes.'
"'Thou art welcome, noble Spirit. What is thy Name?' [And the spirit
shall answer:] 'Pabiel.'
"'I have called thee in the Name of Jesus of Nazareth at whose Name
every knee doth bow in heaven, earth, and hell, and every tongue shall
confess there is no name like unto the Name of Jesus, who hath given
power unto man to bind and to loose all things in his most Holy
Name, yea even unto those that trust in his salvation.
"'Art thou the messenger of Zadkiel?' [And the spirit shall answer:]
'Yes. '
"'Wilt thou confirm thyself unto me at this time and henceforth reveal
all things unto me that I shall desire to know, and teach me how I may
increase in wisdom and knowledge and show unto me all the secrets
of the Magic Art, and of all liberal sciences, that I may thereby set
forth the glory of Almighty God?' [And the spirit shall answer:] 'Yes.'
"'Then I pray thee give and confirm thy character unto me whereby I
may call thee at all times, and also swear unto me this oath and I will
religiously keep my vow and covenant unto Almighty God and will
courteously receive thee at all times where thou dost appear unto me.'
"License to Depart.
"'Forasmuch as thou comest in peace and quietness and hath answered
unto my petitions, I give humble and hearty thanks unto Almighty
God in whose Name I called and thou camest, and now thou mayest
depart in peace unto thine orders and return unto me again at what
time soever I shall call thee by thine oath, or by thy name or by thine
order, or by thine office which is granted thee from the creator, and
the power of God be with me and thee and upon the whole issue of
God, Amen.
"'Glory be to the Father, and to the Son, and to the Holy Ghost.'
[Note:]
"It would be advisable for the invocant to remain in the circle for a
few minutes after reciting the license, and if the place of operation be
in the open air, let him destroy all traces of the circle, et cetera, and
return quietly to his home. But should the operation be performed in a
retired part of a house, et cetera, the circle may remain, as it might
serve in a like future operation, but the room or building must be
locked up to avoid the intrusion of strangers."
The agreement set forth above is purely ceremonial magic. In the case
of black magic, it is the magician and not the demon who must sign
the pact. When the black magician binds an elemental to his service, a
battle of wits ensues, which the demon eventually wins. With his own
blood the magician signs the pact between himself and the demon, for
in the arcanum of magic it is declared that "he controls the soul who
controls the blood of another." As long as the magician does not fail,
the elemental will fulfil to the letter his obligation under the pact, but
the demon will try in every possible way to prevent the magician from
carrying out his part of the contract.
When the conjurer, ensconced within his circle, has evoked the spirit
he desires to control and has made known his intention, the spirit will
answer somewhat as follows: "I cannot accede to your request nor
fulfil it, unless after fifty years you give yourself to me, body and
soul, to do with as I may please."
If the magician refuses,other terms will be discussed. The spirit may
say: "I will remain in your service as long as on every friday morning
you will go forth upon the public street giving alms in the name of
Lucifer. The first time you fail in this you belong to me."
If the magician still refuses, realizing that the demon will make it
impossible for him to fulfil his contract, other terms will be discussed,
until at last a pact is agreed upon. It may read as follows: "I hereby
promise the Great Spirit Lucifuge, Prince of Demons, that each year I
will bring unto him a human soul to do with as it may please him, and
in return Lucifuge promises to bestow upon me the treasures of the
earth and fulfil my every desire for the length of my natural life. If I
fail to bring him each year the offering specified above, then my own
soul shall be forfeit to him. Signed..............[Invocant signs pact with
his own blood.]
The Pentagram
In symbolism, an inverted figure always signifies a perverted power.
The average person does nor even suspect the occult properties of
emblematic pentacles. On this subject the great Paracelsus has written:
"No doubt many will scoff at the seals, their characters and their uses,
which are described in these books, because it seems incredible to
them that metals and char- acters which are dead should have any
power and effect. Yet no one has ever proved that the metals and also
the characters as we know them are dead, for the salts, sulphur, and
quintessences of metals are the highest preservatives of human life
and are far superior to all other simples." (Translated from the original
German.)
The black magician cannot use the symbols of white magic without
bringing down upon himself the forces of white magic, which would
be fatal to his schemes. He must therefore distort the histograms so
that they typify the occult fact that he himself is distorting the
principles for which the symbols stand. Black magic is not a
fundamental art; it is the misuse of an art. Therefore it has no symbols
of its own, It merely takes the emblematic figures of white magic, and
by inverting and reversing them signifies that it is left-handed.
A good instance of this practice is found in the pentagram, or five-
pointed star, made of five connected lines. This figure is the time-
honored symbol of the magical arts, and signifies the five properties
of the Great Magical Agent, the five senses of man, the five elements
of nature, the five extremities of the human body. By means of the
pentagram within his own soul, man not only may master and govern
all creatures inferior to himself, but may demand consideration at the
hands of those superior to himself.
The pentagram is used extensively in black magic, but when so used
its form always differs in one of three ways: The star may be broken
at one point by not permitting the converging lines to touch; it may be
inverted by having one point down and two up; or it may be distorted
by having the points of varying lengths. When used in black magic,
the pentagram is called the "sign of the cloven hoof," or the footprint
of the Devil. The star with two points upward is also called the "Goat
of Mendes," because the inverted star is the same shape as a goat's
head. When the upright star turns and the upper point falls to the
bottom, it signifies the fall of the Morning Star.

PRACTICAL BEGINNINGS FOR

HERMETIC CEREMONY
 by FRA. LVX et NOX ©
The Thirteenth Principle of Hermetic Magick is that the reciprocal
nature between fundamental inner traits and Cosmic traits allows the
conscious will to assume communion through contact with
environmental correspondents, symbols, and especially alertness of
one's own vital power; and to encode the appropriate force with ones'
focused intent, as in the case of Magick, or to encode one's
subjectivity and environmental responses to the theme of the force, as
in the case of the mysticism.
At one time, mysticism or the Ascending tendency of the Kabballah,
and Magick, or the Descending tendency of the Kabballah were seen
as hostile; yet this century has seen a wiser approach by linking the
two.
For it is necessary to achieve a sympathetic shift in consciousness to
make the links needed for Magick, and there is a conscious use of this
link and often of environmental correspondents to bring about a
modification of subjectivity by a magickal force.
Recall that when a force is summoned, encoded, and sent to perform a
task, this operation is called Evokation, and when subjectivity is
infused to create new competence, the operation is known as
Invokation.
The key is shaping the consciousness with a theme and focusing it
into a will, that gathers and then encodes the power appropriate to the
theme. Evokation tends to a four--step process resembling the
elemental cycle, and Invokation tends to a three--step process
resembling the elemental cycle; and Invokation tends to a three--step
process resembling the union of the three principles. The Magus
becomes Fire or Sulphur, by forming a coherent will; the force
responds as Water or Mercury, the empowered trait becomes Salt, or
the conscious correspondent of intent and force, through symbols,
ritual structure, theoretical and thematic understanding becomes Air;
and then a target situation or result brings the work to Earth. More
sophisticated ceremonies recapitulating the Secret Ascent or the
Worldly Cycle of the Zodiac, or the structure of the Kabballist Tree of
Life, could also be useful.
Having an actual script for a Magickal Rite is not only very useful for
the technical part of the Work; but it will be shown to be extremely
valuable for strengthening the Artistic and Venusian aspect of the
work of this Manifesto.
The scheme above, scripted or not, does have to call forth real power
as well as being psychologically evokative. For we repeat that this
Manifesto affirms the literal truth of Hermetica; and there is more to
Magick than psyching yourself out, or to put it another way, having
touch only with Water and Air.
Deep rhythmic breathing while keeping still in body and thought will
either put you to sleep, or if you maintain your alertness, will bring
you, in a very Earthy way, into contact with the Power. By meditating
on the practical way that an Element or Planet or Zodiac sign is seen
in life, you will find an Earthy touch with each power, as well as
working on the artistic possibilities of each; seeing the entire scheme
working together while engaging in this kind of breathing will put one
into contact with these powers at their actual work.
Doing this meditation for an hour and then a simple but well--
understood ceremony on a daily basis, for a month will surely give the
needed contact, even if the meditation does not appear to produce
anything spectacular.
Once any practical effect is willed and achieve while having an earthy
touch with the power, an inner or an Outer result being the emphasis,
one will have what can only be called a Fiery touch with the power
also.
There is another method, not exclusive with the above.
By preparing a symbol of one's purpose, raising one's power, and
directing one's power of concentration to that symbol as singly as
possible, one can often bring that symbol to reality. This often
requires a longer period for more objective effects, as this is a more
Lunar operation which allows the subconscious to weave magical
forces to this symbol.
This sort of Magick is known as Astral or Virtual Magick when done
on it's own. However, developing an ability to make representative
symbols that can be visualized as strongly as possible, it will become
clear, is a quite powerful adjunct to Ceremony; we will once more
draw upon this point..
In this Manifesto, we add a special aspect of Venus as well as the
traditional Lunar auspice of this technique, inasmuch as we
understand that successful Art compliments our more Mercurial
powers in working Magick as a complimentary purpose of our artistic
work.
For doing artwork while preparing to become proficient at ceremony,
in general and especially with this work, is the best way to call power
and awaken the faculty to use the power.
Also, the Power is in the environmental correspondences, including
the traditional "weapons" or ikons of Hermetic Magick, and knowing
and using these will hasten the approach of magickal powers.
There are good books on power--exercises and upon the many
correspondences, especially the 777 of Aleister Crowley.
The simplest and most powerful are colors, herbs, incense, and
numbers. For visual artists and text artists who know how to give a
good description or carry off a good chapter structure all of these will
be useful in keying their art to their ceremony.
The most useful colors are indigo for Saturn, blue for Jupiter, red for
Mars, green for Venus, orange for Mercury, yellow or sometimes gold
for Sol, and violet or silver for Luna.
For the Elements, red is traditional for Fire, blue for Water, yellow for
Air, and black or all the first three and black for Earth; Sulphur is red,
Mercurius blue, and Salt yellow.
The planetary colors represent the refracted light of the rainbow, and
the elements represent reflected light, since they are more tangible in
the world of Earth. The middle, Green stripe is symbolic of Venus as
the marriage of the Planets. The Zodiac, for ritual purposes, uses the
seven colors, in the Roy G. Biv order; mixing in the Water and the
Earth signs, except for Capricorn, which receives Indigo; subtleties of
this scheme repay study.
Numbers and colors are building blocks for permanent magickal
symbols; this procedure will be described presently.
However, there are deeper considerations that must be considered in
any rite, wether or not color, incense, or a script are used:
1). Names of Power
2). Magickal Weapons
3). Direction and Motion
4). Symbols, Gestures, Numbers, Formulae
5). Preliminary Banishing and Calling, other operations
6). Enigma, Metaphor, and the 3=4 principle.
7). Scripting
Only point 7). will be covered in the next section, when this final
phase of the theory is more explicitly stated in terms of Artwork.
Names of Power are names that are more than psychologically
charged when chanted or vibrated.
Chanting invests power and more, invests concentration in them and
is more mental; vibration is an actual power move supposing that the
exhaled breath is the medium that released the encoded power to the
world.
One might chant while rehearsing a ritual and building up power, and
possibly a chorus would chant during ritual to provide atmosphere and
persons recipient to the encoded power, but the encoder should vibrate
at the moment of decision even if they have built their power and
understanding of the word through chanting. Visualization is a useful
adjunct to such preparation, as is conscious development of broader or
more precise meaning of the word while it is being chanted. This
should be complimented by times of a silent mind during preparatory
chanting.
They are spoken only at key times in the ritual, when they power is
most directly being worked. The names in 777, the names of the very
advanced Enochian system of Magick, which is definitely a later
study; of Neoplatonism and the Hebrew Kabballah and Gnosticism,
all carry power and all are found in an afternoons' reading. Yet they
are also capable of being manufactured, especially for an Artist; and
these will be just short of the terrible power of the keys of Enoch.
They must be pronounceable, consistently used, powerfully spoken,
personally meaningful. They are greatest when the corresponding
color is visualized at the time that they are vibrated.
Weapons, or as the author prefers, tools, representing and consecrated
to the forces of Magick combine color, inscribed or painted names of
power, and often number, to make a point of physical contact between
trait and force. The tools each undergo a ceremony to consecrate
them, and they should be used individually or at most by very trusted
persons only. After repeated use, the tools gain power and focus. They
are generally used on an altar.
A hollow red wand represents Fire; a Blue or Silver cup represents
Water, a yellow--handled knife represents Air.
Earth is represented by a Pentacle; a painting, usually round wooden,
and carved, with 4 quarters for red, blue, yellow, and black; a motto of
ones best and most general purpose around the rim; a symbol for
Spirit in the center, often a white circle; and imposed on top, a seven
pointed star, or a six--sided star with the Sun in the middle; and some
prefer to have an octave instead. The Pentacle represents Earth in the
broad sense of the tangible collection of all the forces of Magick one
could work with; structured by ones broadest and best intent.
There are two ways to represent the planets, and also a third, as well
as the Zodiac.
One means to represent these forces is to make a second, solid wand,
with a white undercoat which is left unpainted at the top segment; a
black bottom stripe at the lowest segment, and Planetary or Zodiac
colors in the middle, in a meaningful order. This is used for gestures
and to symbolize active use of these forces.
Second, to symbolize integrated existence with all of the Planetary
forces is a necklace or breastplate, known as the Lamen. The Lamen is
similar to the Pentacle in using motto, symbol, and an indication of
integrated forces, but this represents the Inner reserve of the
Quintessence and the Elements should be a lesser factor in the Lamen.
The Pentacle is the situation or the means of the Magus, and the
Lamen is the system, or plan, or integrity of the Magus that allows
control of those means. Each should be designed accordingly.
These two tools undergo Rites for each and all Planets; the Lamen
should be reserved for a time when one understands an overall vision
of one's ritual work; but some Magi prepare Planetary Wands first to
consecrate the Elemental Tools.
The third way is to make tools for each planet; this has become less
common. Saturn is often represented by a scythe; Jupiter by a wheel
or by coins, Mars by a sword or spear or a whip; Venus by a Girdle, or
sandals with a Venus--shaped toe strap; Mercury by a pen, feather, a
Caduceus Wand or mixed coins; Sol by a Lamp, sometimes by a
simple Lamen, Luna by a Silver crescent or a silver bowl.
Imagination, research, Mythology, and 777 will uncover other
possibilities; this is especially true if one wishes individual Zodiac
tools.
Tools for the principles are somewhat unusual, but sometimes there
has been a whip for Sulphur, a fan or Dagger for Mercurius, and a
chain for salt; a search of the Grimoirs of old will show many other
idiosyncratic weapons for these forces that earlier operators have
devised.
Weapons often have the Names of Power and such symbols as
numbers and so forth painted on them, backed by their complimentary
colors.
Aside from objective power, the tools are useful bases for enhancing
one's power of visualization and color association.
Both the Words of Power and the Tools really contain power; and so
does the use of directions and the motion in a ritual; it is these most
deeply powerful parts of ritual that allows less directly powerful
names, gestures, and such to be formulated.
The four Cardinal directions are associated with the Elements, and the
Elements are called from these directions; and the Planets from the
direction of Fire; unless some other element describes a more accurate
insight into how they are to be used for the situation and purpose of
the ceremony; and sometimes they are called in directions for their
natural sympathy, position in the sky at the time, and so on.
Some Magi use East for Fire because it is the direction of the rising
sun and some use South because it is in its' highest point relative to
the Earth when it appears in Cancer.
Air is opposed to Fire, and Earth to Water.
There are subtleties behind this arrangement, and one of the
repayments of considering them in detail are other schemes for
arranging the elements relative to direction and spatial division,
More importantly yet, clockwise turning or spinning about the altar
will attract force and counter--clockwise motion will banish and
disperse force. These do not seem to be optional, though some Magi
make variations for some of the Outer planets.
All of these considerations are Analytical; they examine the parts.
Gestures, Numbers, and Formula synthesize, or move towards
synthesis after an initial period of analysis. They are the Air or Earth
for the Fire and Water of calling and receiving the power.
The first ten numbers symbolize the concepts of the ten Sephira, and
with some ingenuity all the numbers above ten can combine or
elaborate the functions of these numbers, or by adding the digits
together 'till one of the first ten are obtained, it is possible to find a
numerical symbol consistent with the Hermetica that will represent
just about any concept.
Magi often include a number whose implications the have worked out
on their Lamen, generally equating it with their Motto. Often they use
a system of assigning numerical values to letters to obtain a
correlation between a verbal and a numerological scheme. Remember
that Hebrew, for example, was used as a number system as well as an
Alphabet.
For example, the number 11, 1+10 or 1+1=2, is taken to mean the
work of infusing the world with the original naive creative wonder, or
for some, with the purity, of the quintessence. The number 40, 4 10 is
taken to be a number of very concrete manifestation, where the
constructive urge of Jupiter has found work with the forces collected
and shaped in sphere ten, perhaps managing to be unchanged in
original intent after having passed through the other spheres. Note that
11, by adding it's digits becomes 2, and 40 becomes 4; also note that
40 could be said to include the more mystical 0 in its' conception as
well as 4 and 10.
Thus, some analysis might begin the process of assigning meaning to
a number, but finally the number exists to find a sense that synthesizes
all of them: and the process of achieving this understanding is both the
means of consecrating that number and the end towards which it is
consecrated.
For all of these numbers are really equations of relationships between
the first 10 numbers and for symbolic purposes, some equations are
only equalized in a metaphorical, metaphysical sense.
For example, the numerical formula of this Manifesto is 15=69;
because 7+8 or Mercury and Venus equals 15, 6+9=15, and 6+9
reminds us that Sol and Luna are the powers that Mercury and Venus
sculpt in this work. A study of the Kabballah, especially supported by
further study of its expression in the Tarot, will reveal other concepts
collected there.
We have also discussed the formulae 2=(3=4=5)=1 and 7=1;
additionally we may represent the way that the three phases of each of
the elements is represented in the Common Cycle of the Zodiac as
3=4=12; and we may represent the role of the Planets and the Secret
Ascent as (3=4)=12=7; and all of these may be modified if they are
used in a specific operation that may be represented by a specific
number.
This approach to number allows an intuitive or metaphorical result
from logical and analytical means; and many magi claim that actual
lines of power connect numbers that have been treated this way. That
issue is a decision for individual magi and artists to make. Narrative
artists; those using text and those not, should take note.
Mottos are more directly verbal expressions of a Magickal plan, and
often they are in a foreign, ancient, Dead, or synthetic language of
one's choice. They can be spoken when swearing an oath, or when
purpose or culmination are reached.
For example, Aleister Crowley chose the motto Perdurabo, or I Will
Endure To The End.
Magickal formulae are the mottos of operations rather than operators.
They are usually spoken at the moment of salt/Earth/ Saturn/10; they
might be an anagram of all names or at least sources of power; for
example, VeMeLu could culminate a work of dream, Magick, and
Art; or the Hebrew names of the spheres might also be used: NeHoYe.
The Number could be 789 or 6, or some other, depending on the
imagination of the operator.
These are vibrated like Names of Power. Even if the aesthetic sense of
the Operator does not allow for the inclusion of spoken Magickal
formulae, examining and contemplating them is a very good mental
preparation for the actual operation itself.
All the above may be considered as a Mercurial equivalent of
Visualization.
Gestures can be made to ones' liking, if only they combine theme,
purpose, force, and consistency; people exploring the concept of
checkrows may wish to consider adding contact with Checkrows for
especially powerful or decisive moves.
The basic purposes and stages of operation are enhanced by having
gestures. Direction of Calling, Evokation or Invokation, wether one
banishes or calls, a gesture to begin and to culminate and to terminate,
all profit by having a gesture assigned to them.
It is good to have a gesture for each force, especially for Invokation,
and especially if one desire consistent and deeper success at invoking
a force.
Repetition and experience will infuse ones' own homemade gestures
with power over time.
Especially for this Manifesto, a symbol for marrying two forces
should be devised.
Like the prior two concepts, gestures are best if they integrate many
concepts into a common higher meaning that has some personal
aspects. Artist should well understand that most concepts collect other
symbols into themselves as a part of their intrinsic meaning.
With imagination, a script for a ceremony could be made with what
has been written, and effect could be achieved.
Yet there remains a significant safety and power factor to consider,
and some details of the types of operations to be consider before
beginning work.
For the place of working must be banished certainly of the Elements,
and usually of the Planets; by motion, direction, by words of power,
by tools, and by symbols and visualization when these have been
developed.
Then, all forces should be called in, and the preferred ones
emphasized afterwards in the ceremony itself.
This task assures a link with the ambient forces and that the forces are
not joined by themes or incoherence, none of which ever are to the
Will of the operator. Calling the forces is a question of success, and
banishing a matter of safety.
We have mentioned Evokation, which Mercury shapes, Invokation
which Venus shapes, Consecration which Luna shapes, creation of
Talismans and Amulets which Saturn shapes along with Luna.
Additionally, there is Initiation, where contact with a force allows
reintegration of the ego; this is shaped by Sol.
If ceremony is understood, Invokation and Evokation will see to
themselves; but the theory is useful.
Mercury shapes Evokation only inasmuch as a message is sent; any
force can be evoked and any force can develop that Evokation.
Mercury can be the Air that knits as well as the water that develops
Evokation. Venus controls Invokation to the extent that it is a
marriage of likenesses.
Since this Manifesto marries Venus and Mercury to enhance the
quality of Artistic messages and processes, one might wonder which
one is more essential to the work.
In fact, the essential operation is to explore both; using Evokation for
inspiration and Invokation for producing an effect upon the audience
at least as often as the reverse. Here is a practical use of the formula
15=69.
Partly this is from the perspective of daring that is a feature of this
work, in taking the risks of an Artist doing Magick. Also, this derives
from a deeper motive to fully exploit a concept discussed at the
beginning of this section.
Every Invokation first involves a message to the desired Myth or
Force; every Evokation inspires the Magus with the corresponding
trait and reserve of force within. The work of Mercury and Venus are
already married in terms of the operations they guide being married to
one another; and if Venus can balance any operation and echo it's
marriage to Mercury in doing so, then surely a union of Art and
Magick is the most logical development and application of the union
of mysticism and Magick.
Sol and Luna always cross this union, and their operations are no
exception; the full artistic theory of this Manifesto cannot be
understood without them.
Luna is the governor of the Preliminary Banishing and Calling; and
also the consecration of Magickal tools. Luna is also of great
significance for other kinds of consecration, which is finally the work
of Saturn.
This is a practical secret of the Lunar phases; for the knowledge of
those who wish to go beyond pure theory.
The waxing moon, leaving the sun, has the power to dispense and to
aid in integrating power to a purpose; the waxing moon has the power
of the clockwise direction. The waning moon releases, disperses, and
banishes. The full moon gives us a time to unite divided halves for
higher power in synthesis; the dead moon gives a time to retreat to our
own core resources.
The individual Calling and Banishing works at all times, but a greater
strength will be noted in one or another phase of the moon, 'till
initiation allows you to call on your private reserves of power more
fully.
Symbols that are given the power to bind and attract are called
talismans and their ceremony is performed at the waxing; symbols
which are given the power of counterclockwise motion are
consecrated at the waning, and these are called amulets.
Each in their own way, the full and dead moons are good times to call
works of Magick to a culmination.
All the above should be considered for Astral Magick, which is Lunar
at foundation even with our Venereal enhancements.
Saturn should be called to give borders and a beginning, method and
end to more specific symbols of an operation; this prevents counter--
reaction, unwanted means being used to an end, or a work outliving
its' time. Only through the scythe of Saturn does Luna remember to
birth. The Moon holds all; by itself the Amulets and Talismans work
on their own time and the moon, holding every means is dreamy and
indifferent to what means are used or to see the end come about in
practice.
Sol is concerned with integration; and in the point at which the
individual consciousness turns synthesis and analysis into more
concrete traits; Sol touches on all traits if the Moon gathers them
home to Earth.
Sol does the work of initiation or the permanent linking of Cosmic
traits to corresponding inner traits.
The operator should seek initiation into all the Elements and then the
Planets. This will show in the power, truth, beauty and integrity of all
rites and art done in the course of this Manifestos' operation.
Consecration of the tools is Evokation, initiation is Invokation but
perfecting each operation requires an operation of the compliment.
Consecrate your tools as an initiate; put your tools to work in invoking
with great power and sympathy with the contacted force.
All of this has thematic and technical implications for the Art that
focuses the use of these theories.
Dream, imagine, think, and apply this Idea now; then read the
explication of this statement.
The last operation to be described here is an example of our final
theoretical point of Magick explicit and art implied: the power, truth,
and beauty of enigma and secrecy, correctly understood and applied.
Another perspective of this general theory, by Eliphas Levi, equates
the elements with basic powers or virtues that a magician needs: Fire
is action, Water daring, Air knowledge, and Earth Silence. These were
also equated with Leo, Scorpio, Aquarius and Taurus.
This Manifesto proposes that these virtues need to be reconsidered to
marry Eros and Hermes. We repeat the Thirteenth Principle; that the
reciprocal nature between fundamental inner traits and Cosmic traits
allows the conscious will to assume communion with and to encode
the appropriate force with ones' focused intent, as in the case of
Magick, or to encode subjectivity or force one with the other as
appropriate to the task; to achieve exalted virtues in either case.
This Manifesto proposes that Fire and Sulphur shall be Power; action
infused with the force matching the intent.
Water and Mercurius shall be Beauty, not only daring but an
appreciation for what is dared and an appreciation of the pursuit itself;
elegance to shape power. Air and Salt shall be Truth; not just an
abstract awareness but a personal identification with and sympathetic
understanding of the subject of intent.
Further, we remove these virtues from specific Astrological
attributions, though Aries, Pisces, and Aquarius suggest themselves
for the first three: But we will give them deeper and more flexible
ability which these signs only indicate; and no such scheme will work
for understanding of our fourth virtue.
According to the former explanation, the Silence of earth meant
secrecy in doctrine, operation and aspiration in Magick. Yet never in
the past did this protect the knowledge from the malicious or the
unworthy and only empowered them briefly when they gained secrets
to guard; and silence before manifestation never yet harmed a well
woven work by breaking or saved a botched work with it's empty
guard.
At times Prudence, or the Truth of the Environment and Times,
suggested secrecy in this sense with wisdom; we leave this question to
the Truth of Air.
Yet Silence, or Enigma, may be known in a higher sense that has
always kept its' root in the nourishing Earth This mystery has two
senses: tactical and strategic.
According to one understanding, all things leave the quintessence by
having a certain vibration; and all things are entered by butler
vibrations or overcome by mightier vibrations unless they do this
themselves or unless they adopt the higher strategy of Silence. For if
hearing, and every other sense is a reaction to vibration, Silence is
either a genuine absence of a vibration, or a vibration that always
achieves a sympathy with that which would detect and attack.
Silence is the capacity to become or at least issue the compliment to
any obstacle or attack. This is the means, this higher silence, to enter
the subtle and overcome the mighty. Yet there is a higher meaning to
the virtue of Silence.
Secrecy, Silence, or Enigma, not only guarded the basic techniques of
Magick, though never from natural intuition or ability. Silence also
guarded the literal meanings of many metaphors, different for various
lodges and circles and traditions; metaphors used to teach the Truth of
various insights and perspectives. The previous Adepti were correct,
to a good degree, in shrouding the Enigma of their insight with
Silence, yet the frequent mistake was to guard enigma as if Prudence
had stated that Enigma must be guarded against the Inquisition that
could not receive Enigma.
The real purpose to guard Enigma is to guard the opportunity of a
newcomer to see the insight from a parable by a sudden shift in
insight; this is an initiation.
This is the power to unite a part of the mind with a concept
appropriate to that part of the understanding, and so usable by that
same trait; this is an appreciation of the idea for itself, this is a
firsthand occupancy or even identification with the idea. To grasp the
meaning of a metaphor is to find power, beauty and truth; to hold
them Integrated in Enigma and Silence.
This much the Adepts understood, and many others know what it is to
miss a conundrum and to have it explained: at that moment, a mystery
dies.
The Adepts feared that to speak the Mysteries would kill their
awakening in all who heard too early. Here, the Adepts feared too
much and harmed Enigma the more. Thus twice were you asked to
remember your questions.
For Enigma will always be borne anew. If a person has had a puzzle
spoiled, only to think on the dead conundrum and find its' unborn
twin, a new insight found by pursuing the life of the dead and taking a
single step, at a sudden moment, to the side. Or a person may think, to
their own surprised delight, of a new mask for a known and wooden--
voiced truth; and there is even the possibility that the holder of an
enigma, if they speak to the power, beauty, and truth of a
Indeed, in the old Mystery schools, the revelator or hierophant or sybil
often spoke the sense of the mystery at the end at a climactic peak, to
the desired effect. The only flaw in this plan is not that their Mysteries
were spoken, in time, to the unready, but that they were spoken by
those unready in the Mystery that has just been explained.
There is a surer means yet, for those who equally work Art and
Magick; a statement or symbol may have many meanings, some
connected and some to be accepted on the power of their own Truth
and Beauty, for every essence has a time in the Earth and a time to be
itself also. Let symbols and Enigmas, where possible, carry meanings
that unfold over time with contemplation and practice; this is the
strategy to which this Manifest aspires.
This Manifesto draws a distinction between puzzles and Enigma. For
puzzles carry the answer in their own gap, but Enigma forces the
worker to fill the answer from a new awakening of insight; at least a
new use of an old faculty; and if a Cosmic correspondent responds to
this with marriage, there is an Initiation; and not only through the
work of Sol.
Here is the central secret of the truth, beauty and power of this
Manifesto: the means by which the Magick may always work with
Art, and by which the silent enigmas of this Manifesto may be
identified in their work and mystery. Here is the means by which a
final theoretical integration of these concepts may allow Art to be
discussed clearly by its' own name.
For all this is an inward doctrine with broader outward powers yet.
The two kinds of Silence are of a kind: in accepting the Enigma of
each thing, we may apply tactical silence, and by daring to let our
Enigmas to find a voice. we know our Art and our Magick will always
awaken more and more mystery; we know that by accepting this
challenge and working true that we will always have the silence to
give sound to those truly powerful and beautiful voices kept locked
away by those who have never heard the silence of enigma. We have
 the silence, secrecy, the integrity to counter the dust of death in words
gone dry, and in images faded into their own paint.
For as tactical silence is the secret of integrity against the subtle and
mighty foe, it is the integrity which allows this Manifesto to speak
forth and always call a new mystery forth in its own growth. All of
this said on mystery is the full meaning of 3=4 and of performing
every marriage by Venus; and it will be seen again that in full, 3=4=5.
This Manifesto will let its ideas part from it, for a time, will let the
world be shut away, certain that in time, everything separate from this
work (especially that which is most hostile) will find its own time as a
symbol to give meaning to, and to invest power in. Willingly does the
work of this Manifesto let some of its idea go the way neither of truth
nor beauty; by letting them take in the planets in their own way, this
work of Mars will bring them home when they have gotten power to
make mystery. In working with power, beauty, and truth, three may
choose earth or may choose the silent quintessence as the beginning of
a new project. Three has two avenues to be come four and start over;
this is five and every work of Mars in splitting from one thing is taken
into the work of Venus again. Let the dice of Jupiter roll also; let
Saturn reap in it's due time.
Therefore the mystery that Eros balances all the works of this
Manifesto; the mystery that 3=4=5; and the enigma of integrity in
silence are all one mystery of quintessence and of earth; of power,
beauty and truth integrated by a secret love that dares to speak forth
the enigma of its name. Two more principles, belonging to this
Manifesto more than general Hermetic Theory will be expounded
presently; but the essence is already given; and a final caution
concerning balance that might be best understood with the whole of
our perspective behind it.
Add to this that fortune, perhaps, can be the final arbiter of any one
immediate phase of all this work, and that our counter is a deeply
embedded mystery of this Manifesto: work indeed.

HERMETIC MANTRAM
by Author Unknown
 My Soul is One with the Universe, and my Spirit is an
emanation from Deity.
I am commissioned by the Infinite One to assist in the
scheme of His creation.
I am assisting in the progressive evolution of creation,
and in so doing my soul and its infinite possibilities are
progressing in proportion to my desire to use all my
powers and possibilities in Spirit and in Truth.
My physical organism is my natural universe, over which
I alone will rule. It is my material cloak, or garment,
through which I will manifest the powers of my Divine
Nature.
I am progressing rapidly toward the subjugation of matter
and the complete lordship over all sub-mundane atoms of
life, which exist only by my permission, as peaceful
obedient servants within the lower animal realms of my
domain.
They exist by virtue of their functions in the work of
creation, which I am now assisting; but they are, and ever
must be, subservient to the higher realms of Spirit to
which I by right belong.
I am eternal Spirit. My Soul is Immortal. No power
in this infinite universe can alter my immortal
nature, nor control my Soul's glorious destiny of
eternal progression; because My Soul is One with
the Universe and My Spirit is an emanation from
Deity.

THE PATTERN ON THE

TRESTLEBOARD
by Paul Foster Case
 This Is Truth About The Self
0. All the Power that ever was or will be is here now.
1. I am a center of expression for the Primal Will-to-Good
which eternally creates and sustains the Universe.
2. Through me its unfailing Wisdom takes form in thought and word.
3. Filled with Understanding of its perfect law,
I am guided, moment by moment, along the path of liberation.
4. From the exhaustless riches of its Limitless Substance,
I draw all things needful, both spiritual and material.
5. I recognize the manifestation of the Undeviating Justice
in all the circumstances of my life.
6. In all things, great and small,
I see the Beauty of the Divine Expression.
7. Living from that Will,
supported by its unfailing Wisdom and Understanding,
mine is the Victorious Life.
8. I look forward with confidence to the perfect realization
of the Eternal Splendor of the Limitless Light.
9. In thought and word and deed, I rest my life,
from day to day, upon the sure Foundation of Eternal Being.
10. The Kingdom of Spirit is embodied in my flesh.