With special thanks to my wife, Sarah King,

without whom, this book would not have

been possible.

Secrets of Magic
 A Practical Guide for
Irreligious and Independent
Magicians

Written and Illustrated

by
John R. King IV

Contents
Could You be a Wizard?

Protection
Banishings
Preventions
Undoings
Bindings
Neutralizations

Sorcery
Pacts
Powers
Familiars
Sisterhoods
Spirits

Natural Magic

Divination

Psychic Powers
Physical Sensations
Brainstorming
Seven Disciplines of Psychic Power

Dreaming
Four Posts of the Ebon Bed
Adventures

The Spy
Pig Latin
Random Ritualizer
The What Knot

Caveman Collision Conjuration

Liber Hoomajigger

Popular Lies

Could You be a Wizard?

No single experience will make a person
any more suited to the practice of magic than
any other person. Given proper instruction and
application of knowledge, anyone at ail can
practice magic effectively. No deeper secrets or
higher levels of initiation bar the student from
access to even the most fantastic of possible
magical effects. In the course of pursuing these,
advancement does occur, though it does not
follow a particular roadmap or have a particular
destination. Spiritual "enlightenment" will not
make magic more effective, nor will repetition:
only trial and error will increase the efficiency of
your art.

Anyone can discover if magic works to his

or her own satisfaction by making an effort to try
it and find out. Volumes of literature exist on the
subject, and collections of assorted "spells"
appear in nearly every major bookstore. When
deciding which ones to attempt, foolish
assumptions may guide the aspiring magician
into doing something ineffective or unwise.
Ineffective spells often result from self-made
"innovations" performed without first gaining a
foundation in known related magical works.
Unwise spells usually satisfy an immediate need
at the expense of future pleasures. How, then,
does one begin well in magical experimentation?

I suggest obtaining a deck of at least 100

index cards. Go out and find as many spells and
practical instructions as possible, concerning
yourself only with magical actions promising an
observable effect. You will find many of these in
this book. Strive for diversity of technique and
application in this selection, and use no more
than ten spells from any single source or author.
Avoid any ritual designed to produce a
psychological or spiritual state without any effect
otherwise. Avoid also any method that you can
not write on a single card.

Shuffle the deck once completed, and

draw a card. Immediately write the date on the
reverse of the card. Whatever kind of spell it
describes, find some use for it in your life and
perform it as soon as possible. Observe any
results or lack thereof: if it worked, keep it in the
deck, otherwise toss it; Do not proceed until you
have performed the spell and given it a chance
to work, at least a week for minor effects. Then
draw another card and do the same thing until
every remaining card has a date on the back.
You may find yourself returning to the best of
these spells long into the future.

Each chapter of this book details an

independent, but connected, body of instruction.
Some, like the sections on dreaming, and
psychic power, present a sequential order of
practice all geared toward gaining specific
abilities and experiences. What you do with
these powers is up to you: pursue them to the
extent of your imagination within whichever
moral or ethical guidelines you choose. Earnest
students are encouraged to follow these
instructions to the letter, and innovate upon
them after completion.

A safe, sensible advancement in magical

practice can be gained using the POWER
system:
Possibilities hypothesis Make assumptions about what you can do.

Occultism integration Gather related information and materials.

Work experiment Choose a procedure and perform it.

Evaluation observations Confirm or deny the desired effect.

Refinement conclusion Make adjustments based on results and

efficiency.

A very simplistic example of this system

might involve a person who begins with the
assumption that he could shoot fireballs at his
rival in love. After searching through available
information, not discovering any recipes for
fireball-making, he may follow the procedure
from Dr. Congo's Voodoo Spell Kit. To his great
surprise, the rival gains the precise affliction
conjured by the kit, thus confirming the
effectiveness of the spell. In future work, the
dabbler will probably opt for similar methods on
the assumption that they work, rather than
wishing in vain for fireballs springing forth from
his fingertips.

If repetition of the effect proves necessary

for some other target, the tried-and-tested
method will make his work more efficient and
offer a springboard for alterations in the
procedure. He may renew the POWER cycle by
substituting thorn-tree needles for actual pins,
and judge how this affects the outcome. If he
finds it satisfactory, he may adapt other portions
and thereby generate new spells.
 Protection
Frauds and magicians alike often prey on
the ignorant, weak and careless. Champions of
the weak, ignorant and careless will find this
section of invaluable use. Wicked minds full of
dire deeds should consider well that even their
greatest ambitions have no absolute hold on the
reins of destiny. All magic has its undoing, which
we present for your protection.

Reality Test

Many people seek to add drama to their

lives through assumptions of supernatural
activity. These often seek help from spiritual
protectors. Wild tales abound for the avid
listener, with teenagers opening infernal vortices
in basements, people getting attacked by
vampires, demons enticing children into role-
playing games, and incubi going around like
drunken college kids, how will you tell an actual
problem from an overzealous rant?

This usually proves simple. Many

attention-seekers use terms or entities
popularized by the media to give their "dilemma"
greater impact. People who do this display
expertise: they know the nature of their problem,
and the exact cause, and often embellish both
with a great deal of colorful jargon lifted from
fiction. This person claims that they could take
care of themselves, if only the situation had
some vague difference of circumstance.

Next, you have the naive individual

bamboozled by others. This person has met and
individual, or several, who reputedly practice
"really serious occult rituals." They may possess
incredible psychic powers, or have a secret
identity as a spirit or superhero of some kind.
The individual seeking help has broken away
from the person or group for whatever reason,
and the group now persecutes them with
malevolent curses. In this case, which turns up
often, pay close attention to the details of the
situation. Often a fascinating ex-lover turns into
a "horrible incubus" when the relationship has
ended. This second type, the veteran of a
fictional conspiracy, also turns up frequently in
religious sects opposed to their previous
associations.

Most people who suffer from actual

psychic or spiritual attacks have absolutely no
idea. They will come to you as a last resort,
when circumstances have gotten too weird or
horrible for them to explain rationally. Maybe
they link their problem to some source,
something that terrifies or confounds them, or
perhaps they have a beef with a particular
enemy, in either case they will almost always
voice concern about their personal sanity.

On the rare occasion when you find

someone you believe about their supernatural
dilemma, this book will prove invaluable.

Banish Area of Specific Entities

Iron has the peculiar property of directing

magical energy away from it. We can see this
property, or at least a belief in it, exercised in
burial grounds from the most ancient prehistoric
tomb sites to present-day cemeteries, wherein
the bodies of the deceased rest surrounded by
iron bars, presumably to prevent them from
disturbing the living.

The power of iron has made empires fall

and develop, and countless warriors have died
from wounds inflicted by this metal which forms
a large part of the Sun and sits in the middle of
the Periodic Table. It has brought glory to those
who wield it, and terror to those who have stood
against them. Its power in the realm of spirit
differs very little from its power in the heart of
Man: barriers made by it have no more power to
intimidate than that which made the barrier.

When attempting to clear a space of the

possibility of interference by hostile magical
powers, whether brought by spells or by spirits,
use a deadly weapon made of iron. Use the item
itself to mark the area requiring protection,
whether by drawing the barrier on the ground or
by brandishing it to the far edges of the place.
Declare aloud that all spirits must depart the
space defined by your movement at once, and
use the item to make signs contrary to the type
of influences you hope to expel.

It may help to remember this as the

BAS.E. method to Banish an Area of Specific
Entities, especially if you choose to walk around
the area as if making a circuit of bases in
Baseball. The protected area will remain
protected only so long as you remain within its
physical boundaries, and will not necessarily
protect you from the intrusion of solid objects,
people, animals, fire, disease, or anything other
than magical influences.

Prevention

Convenience requires a more efficient

form of magical protection than that offered by
immobile "magic circles" and other stationary
banishing. Artifacts made to serve this purpose
exist in almost every culture. The nature of these
amulets varies so widely as to prohibit a
comprehensive listing here, although they share
common attributes. The protective talisman will
always convey some fundamental opposition to
the forces from which it protects, whether the
design represents a deity, a natural phenomena,
or some other form of incompatibility. The object
chosen for the device may include a design to
protect from a specific type of influence, such as
the inclusion of writings describing the particular
effect desired.

Common forms of protective amulets

include those worn as jewelry, carried hidden, or
left in auspicious places around the home. When
choosing the type of protective device needed,
first examine the target of possible attacks and
then determine the nature of those attacks.
Obviously if you feel that your home requires
protection, your defensive effort should include
more than a charm worn by you; and if the
attack affects you personally, take measures to
protect yourself outside of your home.
Undoing

The complexity of magical formulae is

evidence of their inherent fragility. Performing a
spell incorrectly, or omitting a key component
will cause it to fail. Tampering with its media will
cause magic that has already taken effect to
cease, or even reverse. Many spells operate by
a physical item brought into contact with the
victim, and any person in possession of these
items can undo the spell cast through them. This
sort of conjuration is almost always done as a
"dirty trick" of some kind, aimed at gaining an
unfair advantage over an unsuspecting target,
but this imbalance of justice is easily redressed
by the destruction of the object intended to carry
it. Knots may be untied, images may be
smashed, powders scattered to the four winds.

If it so happens that a person has been

cursed in secret, and none of the elements of
the spell are available, the spell can be undone
by carrying out its intended affect in a manner
that is agreeable to the victim. If one seeks to
injure you, inflict an insignificant wound on
yourself. If a love spell is cast, fulfill it in written
words. These actions render the spell impotent
by allowing them to "work" in a premature and
relatively harmless way.
Bindings

Bindings become necessary when an

individual persists in a repeating pattern of
abuse, yet remains undeserving of retribution.
Examples of such include the amorous and
unwanted suitor, the irritating houseguest, and
careless or foolhardy persons in positions of
responsibility. A well placed binding will make
these types of people less dangerous, whether
or not they use magic in attaining their
unwelcome pursuits.

The simplest and oldest bindings involve

knots. A length of cord assumed to have a
connection to the target, or a strand of their
actual hair, is tied into one or several knots. At
the tying of each, an incantation is spoken out
loud to specify what will be prohibited of the
individual henceforth. You can choose a number
based on the individuals age, or any significant
fact associated either with them, or the situation
you wish to prevent.

Variations on this method abound in

traditional magical literature. You can tie knots
around objects connected with the person, or
you may place the knotted cord in a place where
you wish to avoid some specific event.
Alternately, it can be used to bind objects
together, signifying an inescapable physical
union as in common in love spells.

Bindings can be performed with chains,

ribbons, tape, and even heavy stones. They are
one of the most versatile aspects of sympathetic
magic.
Neutralization

Salt is one of the oldest ingredients used

in magical banishing. Sorcerers of ancient
Babylon, and Zoroastrian priests, would fill a
basin with water, cast salt into it, and then
sprinkle the salt around the area requiring
purification with a stick made especially for this
purpose. The modern technique follows this
procedure almost exactly, the only difference
being the nature of the vessel and the content of
the incantations used while distributing the
water.

In these rituals, sometimes the bowl

containing the water would be decorated with
signs and words designed to lure spirits and
powers into the water, and sometimes they
would have no markings whatsoever.
Sometimes the incantations would invoke the
name, or names, of various gods and spirits, or
contain instructions to the spirits banished by the
ritual. Often the procedure would not require any
words or names to be spoken. In some
examples, no basin or water is used at all, and
the salt is merely thrown around, as in the
popular superstition of tossing salt over the left
shoulder after spilling it or committing some
other "unlucky" act. It would seem, therefore,
that the power of this style of banishing is
derived not from magical words or signs, but
from the power of the salt itself.

Salt falls in the very middle of the PH

scale, representing the boundary between things
acidic, and base, making it a universal
neutralizes In nature the most easily visible
example of this quality in salt can be found in the
ocean. The fact that electricity is harmful to a
body in water results from the presence of salt in
your skin, and not from the water itself. This
property of attracting electrical charge may have
some connection to its power in magical
banishing.

Sorcery
I have learned these things from witches.
First understand that real witches are rare and
strange, and next understand the common ties
between the numerous unrelated lineages of
their craft:

The Pact

AH powers of witchcraft stem from a

mutual obligation held between a woman and
the spirits who attend upon her whim. It requires
nothing more, and may consist of nothing less.
One willing to take such responsibility must
consider her ability to fulfill the terms of the pact
without fail.

On the night of the full moon, prepare an

offering of bread, butter, wine and honey. If you
wish the pact to continue throughout your
generations, you must use your own blood, and
request this addition to the terms. You must go
alone with your offering to a large area of
undisturbed land, with as many examples of
local foliage and wildlife possible.

Call the goblins, out loud, in the following

manner:

Spirits witnessing this rite, all of you,

I invite you to come forth and partake of this
offering
Which I have brought here for you.
In return, remain with me here
Until I finish,
Then you may come forth to feast
I thank you all for your attendance.

Goblins usually manifest as the shades

and noises of things which once dwelt in the
chosen place, and have little power beyond
there. Some of them take offense easily, and
since you will depend on them as agents to
carry out your desires, do not seek to banish or
dominate them, but approach them with gifts
and a desire for cooperation.

When you have their attention, make your

promises. You must agree to give a regular
offering at the site you have chosen for work,
and swear to give homage to no other spirits. In
return, ask them to grant you boons so far as
they have the capacity to do so. Goblins can
grant powers to bless or curse individuals, to tell
the future, reveal secrets, provide talents, cast
enchantments, place bindings, alter the weather,
communicate with spirits, repulse or attract, and
confer immunity from consequence. The power
of goblins to bestow these powers will increase
over time with offerings and homage.

You must seal the agreement by some

sign. Your signs include the oath and the
offering. Aside from those, ask for a specific sign
from the goblins. Ask aloud for any possible
(though unlikely) sign of nature to appear
immediately: animal sightings or sounds, a
falling tree limb, or a great stirring of leaves. If
you do not receive this sign, your call went
unanswered, and you must try again on the next
full moon.

If you do receive the sign, you must thank

the spirits again and depart from the area. After
this, you might wish to invite others to join your
pact. This will give the goblins even more ability
than your solitary attention provides, and a wider
range of effect.

The Powers

A witch who has secured the fellowship of

the goblins need not perform any further
ceremony in order to exercise their powers, nor
learn any arcane charm, for the horde will ever
observe her and listen for her instruction.
Without having made the pact and gained the
sign of it's acceptance, the witch may use none
of these powers, and a witch who betrays her
obligations will find them turned against her.

The Eye: The envy of a witch corrupts that which

provokes it. Whatever you look up on with
spiteful covetousness will come to ruin at the
hands of your goblins. Guard therefore your eye
if you do not wish to do this unawares, and if you
find yourself unwilling to cause this harm, spit
upon the ground as a sign to spare the source of
your scorn.

To Bless or Curse: You must speak a specific

blessing or curse out loud to its target for it to
take effect. If a witch has not the audacity to do
such a thing, she may take some object
belonging to the person she wishes to affect and
secretly instruct the goblins to help or harm the
one who possessed it.

Prophecy: You will have foreknowledge of things

that will affect you personally. This will come
unbidden, but you can ask for dreams of what
will come to pass in the following day.

Reveal Secrets: If someone keeps a secret from

you, to hide shame or conceal malice, the
goblins will make plain to you the illusion which
guards their truth.

Talents: If you do not know how to do something

needful, a whispered call for aid will grant you
the ability.

Enchantments: Enchantments cast on objects to

make them special in some way. These you may
give as gifts or keep for personal use.
Enchantments can attract love, bestow health,
deflect injury or the evil eye, or increase the
efficiency of weapons or tools. To enchant any
object you must hold the item, and say out loud
the quality you wish it to possess.

Bindings: A binding consists of a blessing or

curse that comes with special conditions. Say
out loud the blessing or curse you desire to
create, and the action that the target must take
to gain or avoid it. This you may do in person by
spoken word, or in secret, as with blessings and
curses.

Weather: To control the weather, take some

extra offering to the place you wish to affect, that
the goblins may persuade the winds and the
waters to do your bidding. There, you must call
to the spirits to bring the weather that you
desire, presenting your gift.

Communication With Spirits: You may speak to

any spirit and they will hear you: merely address
the spirit out loud and speak what you desire. If
you wish to hear a reply, you must give them
permission to speak.
To Repulse or Attract: This functions in the
same way as an enchantment, except that you
must cast it upon a person or yourself instead of
some foreign object. Describe out loud the thing
or quality you wish to draw or keep at bay.

Impunity: If you find yourself entering a situation

with unpleasant consequence, a whispered cry
for aid will remove you from it. You must
mention specifically the action you will take and
the consequences you wish to avoid.

The Familiar

A witch may request a personal assistant

from among those spirits who serve her. These
spirits require consistent attention, and regular
conversation. Animal familiars, as opposed to
spirit familiars, have somewhat diminished
capabilities - those limited to the animal itself -
but offer less personal intrusion. This creature
will come to you and join you willingly, thereafter
performing such tasks as it can according to
your wishes.

To avoid bothersome and often irrelevant

conversation, you must keep spirit familiars
active with assignments. An animal familiar has
the advantage of performing physical feats.
They show remarkable intelligence, as the
animal itself merely serves as host for a goblin
which has elected to enter into your direct
servitude. It shares little in common with
ordinary pets. Ask for an animal with the
characteristic skills you desire it to employ. For
example, a dog will defend you, but requires a
great deal of care. Cats will carry out small
mischief. A bird may speak proficiently. Usually
though, communication takes place with the
witch speaking out loud, to which the familiar
replies telepathically. The witch might hear the
familiar "out loud," but others present usually will
not.

Spirit familiars can give information and

carry out small tasks, sometimes at a great
distance. You can confine them to specific
places if you do not desire their unasked-for
attention, best in rooms, boxes, small statues, or
jewels. These also communicate telepathically,
though others will sometimes hear them when
alone, or when they stand outside of the room.

While ordinarily the powers of a witch do

not extend beyond the area in which the spirits
recognize her, the familiar allows access to
powers wherever it follows her. It will serve as
her intercessor to spirits of unfamiliar places,
and assist her when she has moved beyond her
established domain. In this respect a spirit
familiar has the advantage of giving her the
ability to transport its power discreetly where
animals cannot go. All familiars, if neglected
from anywhere from a few days to a few weeks
(depending on the temperament of the spirit),
will depart and not return.
The Sisterhood

Including others in your pact expands

your influence to a wider area, thereby gaining
greater favor among the gluttonous goblins.
These women must make obligations as you
have done, and they will receive the same
benefits according to their adherence thereunto.
Though you accept their pleas or invite them to
join, you may do little but present a woman
before the goblins, who alone decide whether or
not to welcome her. Make sure the prospective
sister knows full well the obligation she must
make, and what she will gain from it.

Unless your compatriots come from

distant places, you may find in them competition
for the powers you enjoy. Other witches in your
area may also exist unknown to you, adding also
a dispute over territory. Though you can do little
to rob them of their own pacts once made, you
can prevent betrayals by your own sisterhood
from the beginning. In order to present a woman
to the goblins to petition for her acceptance,
proceed as follows:

You must go again to the place where

you have chosen to work, taking with you the
regular offering. The prospective witch must take
her own offering as well, though she should
remain silent though most of the ritual. Wisdom
dictates the need to swear any applicant to
secrecy without regard to the result of her
initiation.

Make the call to the goblins in the same manner

as before adding:

Tonight I have brought my companion before

you,
Seeking to enter the pact we have made, you
and I.
 / know her by the name (say her full name) .

Tell the goblins that she will make the

regular offerings as you have done, and if she
would do them elsewhere then name the place.
Tell them that she has renounced the worship of
all gods, divesting herself of their token and
promising to never again give them homage.
Say furthermore that she will abide by the terms
you have given to her in bringing any others to
the sisterhood.

Then ask her to affirm her oath, like this:

Do you swear to abide by the pact I have

created?

To which she replies:

Yes.

Then you must make clear to the spirits

that she may not betray you or use her powers
of witchcraft against you, for if she does, she will
lose all of the power she gained, and the goblins
will turn against her and seek her ruin. When
you have finished, ask the goblins for the sign of
her acceptance.

If they do not provide such a sign, they have not

accepted her. This may lead to a "sour grapes"
reaction: she may assume all of your craft
illegitimate and useless, leading you to public
humiliation, all on account of a failed initiation.
This can also lead to your own persecution if
she decides to tell others who would act against
you. Though this would cause her suffering,
choose well whom you present to goblins.
Defamation will not diminish the effectiveness of
your craft, but an angry mob might.

Even a small sisterhood can accomplish

a good deal of tasks, and reap great benefits.
Make both your dedication and demands with
boldness, that your influence may increase.

A Note About Spirits

i. There is no supreme deity.

No god is omnipotent.
 No god is omniscient.

No god is the creator of all matter.

No god is the source of all intelligence.

2. There are lesser and greater spirits.

They are varied in their ability to influence

past, present and future events. Some are
telepathic to an extent, others are not. Some can
create a physical change, others cannot.

3. Different spirits may perform similar

functions.

They are not necessarily identical, or

even compatible, with others who serve the
exact same purposes.

4. A spirit may have many names.

These names be attached to it in different

aspects, or by different cultures.

In short, spirits are as varied and

individual as human beings. Each having their
own likes and dislikes, talents and shortcomings.
The spirits who reside in your places of power
are probably not GODs. Pacts may be made
with GODs, but care should be taken in doing
such.

A GOD will possess the following attributes:

Genius - It has knowledge beyond it's

 immediate
experience.

Obscurity - It's location is not verifiable, or

connected
with it's influence.

Dominion - It has power to create, control, or

destroy.

Before making a pact with any supposed

GOD, one would be well advised to test it
thoroughly.

Natural Magic
The powers of magic are not reserved for
those who make pacts with spirits, endure
extreme disciplines, or indulge in esoteric
incantations. Natural magic, often referred to as
"sympathetic magic," uses more or less ordinary
items and out-of-the-ordinary actions to produce
extraordinary effects.

Some of the common purposes of spell-

craft serve immediate interpersonal needs
common to all walks of life, and as such they
require a practical approach suited to those who
do not keep jars full of lizard tongues and
chicken feet on sticks. The items used, and the
procedures employed, do not reflect any
mystical theory but rather the observed uses of
items and actions in day-to-day life.

The following list of 52 spells should

suffice to illustrate the nature of work for a
sorcerer, and (if desired) form a weekly regimen
of experimentation to last one full year:

1. To get rid of a person, give their unwashed

clothing to a traveler leaving town.

2. To make someone poor, cut the pockets out

of their pants.

3. To humiliate someone, nail their underwear to

a roadside pole.

4. To have influence over someone's actions,

put their socks in your hat.

5. To keep away accidents, put salt in your

shoes.
6. To make someone a pest, speak their name
into a hole dug by an animal.

7. To be desired by men, put salt and honey into

your lipstick.

8. To have fortunate opportunities, keep a seed

in your wallet.

9. To deter unwanted advances, hide rough bark

in your hair.

10. To create harmony in a place, tie two

opposing objects together.

11. To have prophetic dreams, sleep with a

watch set to the next day's date.

12. To make someone ignore you, feed them a

bit of chalk, coal, and red ink.

13. To bring misfortune to a place, sprinkle

water that has bathed a cat.

14. To give someone a bad voyage, hang their

shoes in a tree.

15. To give someone a good voyage, hang their

shoes in a tree filled with seed.

16. To know someone's secrets, bury their

toenail clippings in their path.

17. To change someone's attitude, break a stick

in their doorway.
18. To deter thieves, put a manila folder under
your rug.

19. For general acceptance, carry peppermint

candy.

20. To make someone avert aggression, throw

their hat over a steep hill.

21. To cause a restless night, wash someone's

hat with caffeine pills in it.

22. To cause paranoia, tie someone's hair to a

fishing lure.

23. To find something interesting, water your

garden walking backwards.

24. To cause unexpected injury, write

someone's name on a weak branch.

25. To make someone responsible, have them

carry a key for you.

26. To make someone go hungry, tie their belt to

a standing dead tree.

27. For a sympathetic response, put a teardrop

in someone's drinking cup.

28. To travel undisturbed, carry dust from under

the bed in a bright red bag.

29. To protect from scrutiny, put your hair in a

red bag with the bed-dust.
30. To be graceful, wear a charm made from the
whisker and tail-fur of a cat.

31. To separate couples, leave the shoe of one

on a high place, and throw the other off.

32. To bring a person out of seclusion, leave

their hat in the middle of a forest glen.

33. To keep people away from you, carry coal in

your pocket.

34. To make people follow you, put honey on

your heels.

35. To make people fear you, write your name

on a wasp nest.

36. To cause automobile accidents, break an

egg in a parking lot oil puddle.
37. To protect a pregnant woman, let animals
copulate in her coat.

38. To get a good reaction from bad news, put

sugar in your toilet bowl.

39. To cause a person to reject a suitor, make

the suitor step into milk.

40. To resolve tensions among guests, spit on

the range iron before serving a meal.

41. To protect valuables, wrap marbles in white

linen and store them with the valuables.

42. To make a person cease traveling, write

their name on a turtle's shell.
43. To keep safe during a storm, hold a bee
stinger.

44. To be rid of a pest, drink from a shell and

then speak with the pest.

45. To receive a gift, tape a "wish list" to the

inside of your mailbox.

46. To break an obligation with impunity, smash

a watch.

47. To make someone keep a social obligation,

bake a treat with a chain in the oven.

48. To make someone keep a financial

obligation, seal a coin and their name in a jar.

49. To make gossip about a person be ignored,

put their socks in a horn.

50. To make complaints of a person go

unanswered, rub oil on their door hinge.

51. To bring unexpected guests, place dust from

your home under the doormat.

52. To attract a crowd, sprinkle an area with

sugar and seeds.

Don't Forget

When casting these spells, it is essential

to say some words of enchantment at the time.
Simply say what you intend to accomplish while
you perform each action.

Divination
No magical practice is complete without
divination: the ability to foresee events and to
know that which has already occurred. Any
divinatory tool must provide reliable answers
concerning unknown facts. These tables show
other factors which may affect the usefulness of
a given method.

O R A C L E S
Bibliomancy: By Books

1. Obtain a suitable book. The type of book you

choose will determine the type of answer you
get, so make sure that you choose a book
offering a variety of possible answers. If you use
a book with only one type of information, like an
automotive repair manual, your results will be
limited. A thesaurus works most excellently,
though the Bible and Homer will also work well.

2. Lay your hand on the book cover, name the

book by its title, and ask a question out loud.

3. Open the book, and lay your hand on any

random word, without looking at the word you
choose.
4. Make note of the word chosen, and continue
for as long as you feel necessary to form a
sentence.

5. Take the words, in the order you received

them, and make a sentence from them. This
sentence will answer your question.

Cartomancy: By Cards

The best and easiest way to learn how to

read cards involves nothing more than giving
readings for yourself (or for others, if you prefer)
and observing the pictures on the cards. Most of
them will fall into place for your reading if you
ignore all symbolism and pay close attention to
content. Note the number, position, and
apparent activity of any and all figures involved
in the cards, and make especial note of images
which appear in several cards during the same
reading.

If you must learn the symbols of the

cards, learn their patterns and systems. They
don't exist independently of each other, but as a
complex and coherent system in which the parts
have significant relation to each other. In a
standard 78-card Tarot set, you can learn the
suit cards quickly if you know astrology well
enough to remember the 36 decanates of the
Zodiac, and their ruling planets. Each of the suit
cards has the qualities of a planet and an
astrological sign.
 For example, the 4 of disks relates to the
Sun in Capricorn. The Sun has the power to
provide, but Capricorn (a fixed sign ruled by
Saturn and the powers of restriction and
ambition) limits this provision to one particular
area, as the goat climbs the mountain but can
not go anywhere other than that mountain. It
shows a successful enterprise demanding
constant attention in order to maintain its
strength. The Sun has four modes of action (the
seasons), and any attempt to deviate from this
structure results in instability (the 5 of disks)
while any ignorance of this pattern of growth
leads to excessive labor (the 3 of disks). The
Rider-Waite deck shows this theme as a man
hoarding coins, Crowley's Thoth deck shows a
remote moated fortress surrounded by fields.
You could just as easily gain the correct
impression from the pictures alone, the astrology
serves only to check your work and inspire you
to think from different angles.

Suit cards 2-9 fit the 36 decanates of the

Zodiac. Each astrological sign has 3 divisions of
ten degrees each, called decanates. Astrology
attributes a "planetary" power to each of these
sections.

The fire signs contain the suit of wands,

water signs have the cups, and so forth. The 2
of Wands begins Aries, and the suit continues
with the 5, 6, and 7 in Leo, and finishes with the
8-10 of wands in Sagittarius. The other suits
operate similarly, with the 2*s in Capricorn, Libra,
and Cancer - the fixed signs.

Beginning with Mars ruling the first

decanate of Aries (the 2 of Wands), and
following the standard planetary order (Saturn,
Jupiter, Mars, Sun, Venus, Mercury, Moon, then
repeat), you can easily determine the rest of the
placements. The cycle ends with Mars in Pisces,
the 10 of cups: a victory feast

If this sounds difficult, simply draw out a

circle of 12 sections with 3 subsections in each
part, and fill in the signs. Some decks even have
the information printed on the cards. The
pictures on the cards do little more than
represent a mixture of the planetary and sidereal
powers. With knowledge of these attributions,
you can do just as well in readings as you can
with the pictures, or merely use them to check
your work if the interpretation seems askew.

Sometimes people complain that they

don't understand the court cards well enough. In
this it helps to know how they relate to each
other as sub-elements within the greater
elemental suits. For example, the king of swords
takes the place of "fire of air:" aggression,
swiftness, even recklessness, like a gust of
rushing wind. The queen, "water of air," shows
more reservation, and builds herself higher
rather than moving forward, like a billowing
thunderhead. These cards can relate directly to
people, but more precisely they relate to types of
choices, strategies, and positions in which
specific people might fall. The use of physical
traits related to the court cards rarely turns up
useful information, but pulls in top dollar from
"professional" readers.

In any case, don't wait until you know the

cards to start using them for divination. Attempt
to uncover the motives of your peers, their
current actions, and their plans. This will allow
you to rely on the cards as a more reliable
source than word-of-mouth during times of
confusion, as a guide in times of uncertainty,
and as a warning in times of danger. Avoid
asking questions relating to what you "should"
do or what would do "best" for you, and instead
look for real events and real outcomes, thus
allowing you to decide the best course of action
well-informed.

To use the cards for divination, proceed as

follows:

1. Select the court or "face" card representing

the person who asks the question, and set the
card in front of yourself.

2. Shuffle and cut the deck.

3. Define the components of the answer and lay

down one card for each aspect of that answer. If
the question concerns a specific
accomplishment you desire, you might lay out
positions representing a) what you can use, b)
what you must overcome, c) what will help you
most, and d) what you stand to gain from the
whole thing. You can use any number of similar
"layouts" to represent different kinds of answers.

4. Lay down any further cards in the same order

as before, using the spaces defined by the
original layout pattern.

5. Look over the content of each card, and deal

with them all individually, section by section, in
the same order you dealt them.

6. Look for combinations of cards, symmetry in

the sections, or other auspicious patterns the
cards show. These represent connected parts of
the answer, though the type and placement of
the cards will determine their significance.

Catoptromancy: By Mirrors

1. Obtain a mirror of size sufficient to display

your whole face, and on the back of it write a
word and a command to show you things.

2. Leave the mirror out of doors during the night

before, on, and after that of the full moon, buried
in a place far from your home where people will
probably pass.

3. If you encounter an animal on the way home

from the place, show it the mirror. If you do not
encounter the animal, you must try again the
next full moon, perhaps in another place.

4. Take the mirror home and set a candle on

either side of it in a place where no light can
enter.

3. Light the candles and go into the room,

staring at your reflection in the mirror.

4. Ask a question out loud.

5. Look at your reflection with an unwavering
stare until it turns black due to ordinary optical
distortion, then speak what you wrote on the
reverse of the mirror. Look for your answer in
the mirror.

Chiromancy: By Hands

This simple approach covers the most

important sections quickly. Look at the shape of
the hands. Take note of the obvious - does the
hand look delicate or strong? Withered or
young? This obvious factor will have great
impact on how the owner can use the hand, and
thus tell you much about how a person lives.

The Palm:

The Life line determines length and

quality of life. The Head line determines how
well one understands life. Breaks can indicate
surprise, confusion, or trauma, depending on
how corrupted the line becomes.

Look at the Heart line, the mount, and

finger of Jupiter. These show how one relates to
others. Look at the Fate line, the mount, and
finger of Saturn. This shows how one relates to
one's work. The Self line, the mount, and finger
of shows how one relates to his or her self. The
Health line, the mount, and finger of Mercury
shows how one's world relates to him or her.
 The Plain of Mars (for men) or the
rascettes (for women). The Plain of Mars (the
width of the grasping area on the palm)
determines how well one can "handle" life, as
the area literally determines one's ability to
grasp basic tools and weapons. The rascettes
indicate luxury and recreation. The lowest
relates to the first third of life, the one nearest
the palm relates to the last third of life.

The Lines:

Look at its length. The Life and Head

lines begin above the Plain of Mars and move
downwards across the palm, but the planetary
lines begin near the wrist and move toward the
fingers. The beginning of the line relates to
events at the beginning of life, and the end of
the line relates to events occurring in old age.

Look at its depth. The deeper a line, the

more powerful its influence.

Look at its texture. A heavily crossed or

wrinkled line indicates trouble in the function of
those powers represented by the line. A clear
line indicates little resistance.

Look at its location. Note how the line

crosses other lines, mounts, or fingers. The
effects described by the other line examinations
will relate to the sections crossed or omitted.

The Fingers and Thumb:

The first section relates to swift changes

and thought. The second relates to more stable
patterns such as emotions, and the third or base
section relates to the body and material
concerns.

The longest segment will show the

dominant force in how one interacts with the
world.

The widest segment will show what area

gives the greatest problem for the area
described by that finger.

Notice whether or not the finger "leans"

toward another finger, or away. This will show if
one's areas of life work together or are
separated.

Look at the thumb. The tip section

governs creativity, the base section governs
analytical ability.
Cleromancy: By Lots
 The letters of the modern English
Alphabet, like the runes of the Scandinavians,
may be used for divination as well as for written
communication. The following table illustrates
the symbolic properties of each letter. Note that
the images suggested are derived from the
shape of the letter itself, and that these
contribute to the identification of the letters with
the various astrological and alchemical
concepts.

A phallus fire N mountain Virgo

B breasts Venus O stone earth
forehead
C Mercury P scepter Leo
dddd
back archery
D Moon Q Aries
head target
mouth
E & air R miter Taurus
tongue
serpent
F fangs mars S Scorpio
whip
G scythe Saturn T balance Libra
support
H Jupiter U cup water
beam
I face Sun V chevron Sagittarius
J hook Pisces W waves Aquarius
K collision Capricorn X cross-bones sulfur
L seat Cancer Y cross-roads mercury
M couple Gemini Z sleep salt
 To perform divination with this Holy
Scrabbalah, get a bag of small tiles as are
commonly sold with board games, or make your
own. Draw a simple design (such as a circle,
perhaps divided according the elements of the
question) on the ground, and grab a handful of
the tiles, asking your question as you do so.
Toss the tiles out onto the design, and remove
all tiles facing downwards. Interpret the meaning
of the arrangement based on the groupings of
symbols and their relative placements to each
other and the design.

Identify the realms of your actual

existence wherein you live, work, and relax.
Consider possible schemes of arrangement:
emotional states, physical territories, physical
properties, and so forth.

Go to these realms, and find things which

have a direct relation to their environment. For
example, if you searched for "indoor," "outdoor,"
and "in-between" items, you might have small
tokens from around the house, stones from
outside, and some keys. If you chose emotional
states, you might have symbols of love, hate,
fear, happiness, etc.

Cast these upon the ground, a special

cloth or table, or any suitable flat surface, and
interpret the casting based on their meanings
and placements in relation to each other. Decide
for yourself the significance of their proximity,
their arrangement, and the direction they face. If
for example the piece representing "indoor" and
the piece representing "fear" fell far from each
other, it could signify a sense of comfort at
home.

Kleidomancy: By Keys

Knowing what to expect in any situation

can arm you with the ability to prepare. When
you want to know what lies in store for you on a
long trip, or during any endeavor filled with
novelty and surprise, you may use the following
approach:

Spend some time searching for a key. When you

find one for which you can not find a lock, and
which you do not recognize as fitting anything in
particular, keep it with you on a keychain.

1. Take the key to any door through which you

have never passed and for which you do not
know the other side. If you want to ask about
something in particular, take the key to a place
associated therewith.

2. Touch the key to the door in any place, and

ask your question aloud.

3. Open the door fully and look inside. If you find

the door locked, go elsewhere and ask again.
4. Observe the contents of the area beyond the
door:

The size of the place will show the significance

of the question. A small room indicates an
unimportant consequence, a large room
indicates a complex entanglement or a
significant opportunity.

The type of activity and the number of people

involved relate to the things you can expect from
your approaching experience.

The type of place, and how closely that matches

the activity of the occupants, shows how well
your plans will match the reality of your future
situation.

Lecanomancy: By Bowls

Slightly more portable and durable than a

mirror, the gazing pool provides a series of
dreamlike images relating to the answer to your
questions.

Begin with a bowl at least as wide as your

hand span, filled with clean water. Hold a small
item over the bowl, and ask the question aloud.
Use an item that you carry frequently and has
some involvement with your life if you do not
choose something significant to the question. If
you provide answers for a stranger, use a single
coin of any denomination from his or her pocket.
 Drop the item into your gazing bowl.
Gaze fixedly at the item, attempting neither to
strain nor to relax your eyes. Many thoughts of
possible answers will immediately spring to
mind, and at first these may tempt you to
assume that the answer has somehow arrived
within your mind. Ignore these falsehoods and
maintain your steadfast observation until an
actual vision appears as your eyes probe into
the water.

Oneiromancy: By Dreams

The accessibility of dreams and the

vividness of their appearance makes them an
ideal medium for divination. The obscurity of
dream imagery and the possibility of forgetting
the dream constitute its major obstacles.

In seeking a clear answer from your

dreams, begin by asking a clear question. Write
the question on a slip of paper and place it
securely under your bed or pillow before sleep.
Include at least one concrete element in your
question: something related to a person, place,
thing, or event that you will recognize when
observed.

Go to sleep. If you do not dream about, or

do not recall, any of the specific items from your
question, consider the attempt a failure and
begin anew. If you do dream about the thing in
question, note the circumstances of its
appearance and any other characters involved
therewith. This does not require any knowledge
of "dream symbolism," only a careful study of
the dream itself.
Ornithomancy: By Birds

When you see a bird, its presence and

actions have significance which can allow you a
glimpse into one of life's patterns. By answering
the following three questions, you may come to
an understanding of what this significance has to
offer. Some suggested interpretations follow
each question below, but experience will teach
you best.

1. What kind of bird is it?

Hawks - Personal business, on display

yet affecting no one else.

Eagles - Public business, something

affecting a group.

Owls - Private business, something kept

from public knowledge.

Vultures - Individual making use of

community resources.

Crows - Individual making use of another

individual's resources.

Starlings - Community making use of

community resources.

Songbirds - Entertainment
 Jays - Morning, opportunism.

Doves - Company and fellowship.

Nocturnal Birds - Night, relaxation.

Game Birds - Elegance

Ducks - Conformity of sense of worth.

Geese - Conflicting standards or worth.

Grouse - Disregard of standards of

worth.

2. What is the bird doing?

Flying:
North - Material change, gain or
loss.
South - Change of quality for
better or worse.

East - Superficial change.

West - New limitations, retreat.

Eating:
On the Ground - Gain with little
effort.

In a Tree - Gain from work.

In the Road - Gain from others.

Feeding Young - Gain for others.

Other:
Singing - Calling attention to
some need, lesson, duty, or
opportunity.

Fighting - Conflict and adversity.

Standing - An impasse.

Dead - Removal, loss.

3. Where is the bird in relation to you?

Front - Something obvious.

Behind - Something hidden.

Left - Something acting upon you which

you can affect.

Right - Something you can use to your

advantage.

Above - Something affecting you, that

you cannot affect.

Stepped On - Unexpected event, usually

negative.
Ovomancy: By Eggs

1. Hold an egg in your hand, and ask a question

aloud. Alternatively you may write a question on
the egg.

2. Break the egg into a small dish.

3. Make a very small cut in your finger and let

three drops of blood fall into the egg.

Patterns will form on the surface, and

these will contain pictures which answer your
question. Do not attempt to look at them from
directly above the mixture, but rather view them
from the side or at an angle which reflects only
the surface light to your view. These pictures will
remain in place for a long time and others may
view them if desired.

Rhabdomancy: By Rods

Dowsing or divination by rods has existed

for centuries. Many fools and charlatans practice
it eagerly, and most accounts of efficacious
methods promise immense rewards for relatively
little work. Gold, water, and precious stones
make the bulk of dowsing goals.

1. Go out to a sapling hazel with a fork in its

length just before sunrise. Describe aloud what
you intend to discover by using it.

2. Cut the rod in a single stroke with a large

blade at the first light of the Sun. If it does not
cut, try again another day.

3. Cut the forked portion into equal parts, each

the length of your forearms, leaving them
attached to the original piece. This should leave
a "Y" shaped dowsing rod.

4. Put two nails into the fork-ends of the rod, and

bend them around the tips to prevent fraying and
provide balance.

5. Place the base of the rod against the ground

in a place where you hope to find something
fitting your original declaration.

6. Grasping the rod, pull the top ends of the "Y"

down so that your hands face thumbs-outward
next to the nail-wrappings, and the rod rests on
the ground between your feet.

7. Pick the rod up and turn or walk around.

8. At some point the rod will begin to go

downward as if pulled. This indicates the
presence of the thing sought

Experiment with each form of divination that

appeals to you, until you find the ones which
best suit your needs. Many people make a good
living giving readings of all sorts to other people,
and others prefer only to read for themselves
and their closest friends.
 Psychic Powers

Humans possess the same powers

through which alt other spirits act in creating
magical effects. We do not need to supplicate
the more powerful intelligences in order to obtain
some use of the same influence they exert. Our
awareness, unfortunately, must confine itself to
the overwhelming effects of our physical senses.
This limits our access to psychic powers since
our bodies need constant vigilance in order to
preserve the mind which directs them.

The psychic powers act most readily in

support of the same physical systems which
often prohibit their use. For example, charms
and glamours made to attract mates serve the
needs of the physical sexual organs as the brain
recognizes them. Powers of clairvoyance
acquiesce to the demands of an eye which must
strain beyond its limits, clairaudience to the
listeners of a voice too distant to hear. Learning
to stimulate the bodily origins of psychic powers
makes them available for the mind to direct.

Access to psychic powers demands no

equipment, no special considerations of time
and place, nor does it involve other spirits in any
way whatsoever. The mind alone controls all the
power that the body may attract and manipulate.
In this book you will learn the disciplines through
which you may perform impressive physical
feats, create illusions, heal, endure harsh
conditions, and obtain knowledge beyond your
resources.

Physical Sensation

All knowledge has its root in the trillions of

nerve cells filling the human body. Even
awareness of thoughts themselves exists only
as the interaction of light and chemical within the
neural complex of the brain. The first discipline,
therefore, concerns gaining control over the
entire nervous system. All of the other
disciplines depend on this, as indeed they each
build upon each other.

Obtain access to a calm body of water or

a large bath. Enter the water with bare feet and
take a full accounting of the sensations
associated with this experience. Your feet will
likely secure the better part of your attention, but
strive instead to recognize other sensations that
surround the event and give it defining
characteristics beyond having your feet into he
water. Exit the water and then do some walking
or some other activity where your feet get dry
and comfortable.

Set your feet together as you had them in

the water and attempt to recall every sensory
detail of having them there. When you can
produce the sensation of having your feet in
water, proceed to creating the same sensation
elsewhere in your body. Continue to experiment
with different stimuli, memorizing each sensation
until you can reproduce them at will.
Brainstorming

It seems highly inappropriate for people

professing to carry on the art of "Magi" to
concentrate so heavily on the disciplines of
Hinduism, its ancient adversary. Those seeking
to perfect themselves in the occult, end up
getting a diluted form of Buddhism or Hinduism:
meditation and yoga. These practices have
produced far more fools than fakirs, so we must
establish instead a more distinct and relevant
discipline to suit the needs of prospective
wizards. We will call this practice
"brainstorming."

Lest any confusion of terms arise, this

practice does not differ from the ordinary usage
of the word "brainstorming." To brainstorm,
decide upon any subject, most conveniently a
problem, freely associate all related factors, and
apply them to each other rapidly. Continue until
you receive some flash of insight or inspiration.
These flashes literally represent real synapse
connections forming in the brain creating new
pathways between neuron groups. They may
have duplicates in the body in the form of
physical sensations or hallucinations if the
connected areas concern the functions of the
parts in which these effects occur.

The Seven Discipiines of Psychic Power

 Many people have expressed impatience
with popular "chakra meditation," in both its
requirement for long term commitment, and its
inability to produce any substantial result. In part
these frustrations stem from the difficult
terminology associated with Hinduism.
Alternative approaches to the same powers
often draw from Chinese esotericism, and here
again, the Taoist terminology can add more
confusion than help.

The anatomical systems of Prana and Chi

within the body represent early attempts to
describe phenomena now known to medicine as
the endocrine and nervous systems. One
wishing to study the mechanisms through which
psychic powers work would do better to study
anatomy than yoga. Recent reworking of these
systems appear in the works of Dr. John Lily,
and in the "Dynamics" of L. Ron Hubbard,
although, as with the ancient systems,
attainment requires extreme dedication.

We present the following exercises, built

on the techniques of "physical sensation" and
"brainstorming," as a means of accessing
abilities associated with the "centers of power" in
Indian and Chinese systems of mysticism. They
are shortcuts to the activation of these centers,
and will allow you to examine and apply these
powers at will, without the years of study and
practice normally required. This method is
intentionally anathema to the generally accepted
"long term" method applied by numerous
mystics.

The first discipline concentrates the

power of the spinal base, permitting feats of
strength and stamina. The desire to work, hunt,
and fight depend on basic survival impulses for
their success. Few people have the experience
of a truly disastrous survival situation, but almost
everyone has felt hunger, even if only for a few
minutes. By simulating the experience of
desperate hunger in an otherwise healthy body
and using "brainstorming" to increase the
intensity of the results, you will find yourself able
to overcome impossible opponents and difficult
labors.

The second discipline employs the

ordinary functions of the sex organs toward the
acquisition of charisma when you would
otherwise find it lacking. It should pose no
difficulty to produce a state of sexual arousal.
During these periods, note that the state of
arousal has several non-physical components,
such as a peculiar feeling of comfort or tension.
Use these secondary attributes as the basis of
the two concentration practices upon which
these disciplines depend.

Great endurance against extreme

conditions are the hallmarks of the third psychic
discipline, which focuses the power of the
stomach, diaphragm, and adrenal glands.
Extreme agitation provokes the response
necessary to acquire these powers, and a
subject of spite makes an ideal focus for this
discipline, even if the subject of the
concentration has no involvement with your
present or future activities.

The fourth discipline can be used to

Identify the presence of bodily disorders and to
eliminate them. These can range from actual
diseases to undue aggressions found in other
people or yourself. Envious thoughts exist to
some degree in any person. Examining these
thoughts using the brainstorm technique will
produce agitations in your own body. Through
continued focus on these disturbances, which
will appear to grow consistently stronger, the
conditions they represent will gradually lose their
hold on your body, eventually dissipating as if
boiled away.

The fifth discipline can make speech well-

received by listeners, and can make confusing
ideas more easily understood. In its most
dramatic form this manifests as clairaudience:
instruction in an intelligible and unambiguous
way about unknown facts. Even in a place of
complete silence, some sound will seem to exist,
even if it comes from no source beyond your
own body, just as sight does not disappear when
your eyes close. Focus intensely on what you
hear, to the exclusion of other senses, to benefit
from this awesome ability.

The sixth psychic discipline provides

visual knowledge of otherwise-unavailable facts.
This will also increase the depth and detail of
ordinary vision so that things normally
overlooked do not pass unseen, identity consists
greatly of the reactions you draw from the
immediate environment. Sights, smells, and
other senses overwhelm thought and give a
sense of "self at the central location of these
phenomena, as the witness, audience, and
recipient of these impressions.
 Since the sense organs reside on the
head, and possibly since the brain processing
them also rests within the head, the concept of
one's identity tends also to match the placement
of the head and the attached body. The brain
permits very little alteration of this natural
assumption of place, however the types of
awareness provided by the senses can move far
beyond their normal organic habitat.

For this discipline, the act of thinking

forms the physical sensation that forms the
basis of the practice. The object of brainstorming
in this discipline concerns the jostling of the
point of awareness first in different locations
within the head, next to other locations in the
body, and finally to exterior destinations of
increasing distance. You must achieve a trance
like state to benefit from this ability, and
concentrate on the images of what you
remember. How individuals, places, and other
everyday items look should be summoned to the
minds eye at will before relying on it for visions
of truth.

The seventh center of power is located

within the brain. This discipline has two modes:
spatial and temporal, both leading to the
experience of exterior consciousness.

The spatial mode of decorporealization

requires that you find your inner voice, the
location of your thoughts, and expand that area
to your entire head. Once accomplished, expand
it to your body, the room in which you sit, your
entire dwelling area, your block, and your city.
Press your awareness outward until it
encompasses the earth and the very stars.
When you finally have done this correctly,
having expanded the perception of your own
existence to the point of absurdity, you will seem
to be floating in outer space.

A reversal of the process may begin by

selecting any point within the sphere of
awareness and then returning the scale to its
ordinary state. At no time during this process
should the senses grow cloudy, or the idea of
expansion progress beyond their capacity to
experience it. An equilibrium is eventually
gained wherein the thoughts and senses exist
on a scale equivalent to their original location
within your body, save for the fact that they no
longer appear connected to it and may move
about at will.

The temporal mode of the seventh

discipline permits the exercise of bi-location and
numerous feats of dubious merit but
unquestionably bizarre effect. To begin, choose
an experience from your past that had an
especially strong connection to one of your
senses. Attempt to re-live the experience in the
imagination using only a non-dominant sense
while occupying you currently dominant sense
with an unrelated distraction.

Continue this practice without interruption

for as long as is necessary to produce a
complete repetition of the experience, as if
dreaming while continuing the distraction.
Duplication of the full sensory range constitutes
success in this discipline, and for the temporal
mode of practice this will result in the creation of
a second self with which others may interact. It
bears mention that this person will act
independently, and without any guidance or
understanding beyond that possessed during
the time of the chosen focal memory.
 Myth of Dreaming
Sometimes when people wake up in the
morning, they feel as though they have lost
something of importance. Dreams give
individuals a sense of some deeper level of
existence, a nightly excursion into worlds of
mystery and adventure. Surely the forgotten
dream contained some secret formula, which if
remembered, would serve as the key to vast
earthly powers.

The ancient Greeks, who put a face on

everything from seasons to sexuality,
considered Dream a child of mysterious Night
and chaotic Darkness. His brothers, Death and
Sex, certainly have received more attention than
he does from people in search of illumination,
but Dream offers himself to those living, and
lonely, with equal pleasure.

From these lessons, you will learn to

remember, control, and benefit from your
dreams.

The Four Posts of the Ebon Bed:

Identity

In dreams you often find yourself doing or

saying something that seems unnatural, or
unlike what you would normally think of yourself
as doing. This leads people to believe that the
dream controls them, or that they have no
conscious control over the actions of their own
dreaming character. They say that they found
themselves with a different face, performing
someone else's actions.

Many people wish to have more control

over the actions they take while dreaming.
Instead of running from a monster, they wish to
turn around and face it. Instead of attempting to
gain control of a separate "dream self realize
that the extraordinary circumstances presented
in a dream cause you to act differently than in
waking life.

Consider a memory in which you have

done something heroic or humorous, and the
difference between the person in that situation,
and the one reading this. By comparison, the
hero or the comic would seem out of character.
Your personality adjusts itself according to the
demands of the moment.

Connection

Your dream life and your waking life have

a natural connection through you. Daily
perceptions merge into your dreams. Many
people wish to interpret the significance of
dreams, but would gain more by paying attention
to their content, rather than meaning.
 Looking for greater detail while awake
leads to enhanced detail in dreaming. Likewise,
paying attention to the motives of those you
meet in dreams reveals nuances of the
relationships upon which those dreams depend.

Ail dreams may have meaning, and some

dreams may have none at all, but every dream
has substance. A meaningless dream with clear
content will provide more entertainment than a
deeply significant dream which provides only
vague shapes and colors.

Potential

Anything you can do while dreaming, you

can do while awake. You may find yourself
running, driving at top speed, winning an archery
tournament, or leaping through the air, and if
opportunity presents itself you will find yourself
actually doing those things.

Dreams express the innate inclinations of

the dreamer. Your dream reveals your potential.
Many people will find this assertion absurd, due
to the seemingly impossible feats which they do
with ease in dreams. As dreams provide an
environment for performing these actions, they
also reveal the methods used to bring these
talents to life.

Influence

What you do affects your dreams, but

they do not necessarily affect what you do. You
may dream you have done something dreadfully
violent, but upon waking you will not have the
compulsion to do it. On the other hand, if you
actually do something horrible, it may haunt your
dreams for some time to come.

You might dream of yourself as a fireman

tolling the fire alarm, and wake up to find your
telephone ringing, but a dream of a fire will not
cause one. You may also dream of the future, or
of people you have not yet met, we offer no
explanation for this, but acknowledge that not
only does it happen, but that you can do it on
purpose.

Adventures

Anyone who wants to gain the full

benefits of dreaming can do so with relative
ease, and no danger. The following practices
require only a few minutes each day. With
diligent use, they can lead dreamers to nightly
worlds of adventure and inspiration they had
previously discarded at dawn.

For the sake of convenience, the practical

side of dreaming falls under three headings,
representing successive stations of
development. First you will learn to fully
remember your dreams and recognize their
content. Second you will gain conscious control
over your own actions within your dreams.
Finally you will learn to apply these skills toward
useful purposes in your waking life.
 Each stage of activity builds upon the
previous one, so begin at the beginning even if
you feel that you have surpassed the need for it.
The benefits you gain will outweigh any
inconvenience you endure.

Level One

1. Journal

Many people say that they do not dream,

or that they do not remember their dreams, to
them, this challenge: prepare a simple notebook,
and a pen or pencil. Set these near your bed.
Upon waking, endeavor to write down what you
had dreamed. If you did not dream anything,
write that you did not have any dreams. Write
whatever you remember in every detail, however
disjointed, or simply that you have forgotten. In
the course of a few days, you will come to
remember almost every dream you have. These
memories will grow more and more vivid in
detail. Relate your dreams honestly.

If you do not have the two and a half

minutes it takes to write down a dream, make a
quick not regarding the content which will jog
your memory at some time later in the day,
when you write it down in full.

2. Dictionary

The same old Greeks who devised

Hypnos, the dream god, also said that he had
three sons. Phantasos, his eldest, provided
images of people, Phobitor brought animals, and
Icelus provided the scenery and props. Although
you could divide your dreams into any number of
categories, for the sake of tradition we present
the gifts of the sons of Hypnos as the key
elements of dream content.

Peruse your book of dreams and

underline or highlight every person, animal,
place, or object you mention. You can interact
with these entities, unlike qualities such as
colors, scents, and shapes which do not act
independently of the things possessing them.

3. Observation

While asked to look for the tangible

entities in dreams, we ask you to notice the
characteristics of objects in waking life. Before
you go to sleep, attempt to recall the colors of
the clothing worn by people who interacted with
you during the day. Think of the tastes of the
food you ate. Remember the strongest scents
and loudest noises you smelled and heard.

If you have a particularly strong sensory

experience during the day, such as a fine meal,
or a trip to Mt Rushmore, take time during that
experience to pay close attention. This will lead
you to recognize these sensations in your
dreams.

4. Oddities

Realize that the bizarre situations often

encountered in dreams would not seem out of
place if you lived in the setting in which they
happened, and that there, the ordinary situations
of life would seem absurd. When you come
across something out of the ordinary while
awake, perform a simple action as a token of the
experience.

You might hear a homeless person go on

a ranting spree, watch a massive flight of messy
birds or a disproportionately large dog, or trip
and fall. In response you might bite your thumb,
say an out of the ordinary word, or tap your toe
five times. These actions serve to connect the
chaos of experience with control of
consciousness, leading to similar control
appearing in dreams.

5. Mark

You must connect your waking self

awareness with your role as a dreamer. This will
allow you to make conscious decisions and
observations while dreaming, facilitating an
ability to read, move, and speak at will.
Awareness in waking life depends on the body,
so begin your search for awareness in dream
with the body.

Upon waking, affix some physical stigma

to your body, this object should draw your
almost constant attention, such as an extremely
gaudy ring or bracelet, tacky nail polish, or you
can simply paint your hands or feet bright
purple. Do not strive for something fashionable,
or even socially acceptable, instead let it make
you nervous and self-conscious. This stigma
should remain present when you retire again in
the evening. While dreaming, you will notice its
absence. This realization will shock you into
"lucidity:" the awareness of dreaming.

6. Doorstep

The Greeks believed that Hypnos sent

dreams through two gates, one of horn and one
of ivory, through the gate of horn came dreams
of true things, while fantasies came from the
gate of ivory. Horn and Ivory appear polarized in
other ways (utility and ornament, exterior and
interior attachment, common and rare, etc), so in
keeping with the mythology of dream, you must
create a polarized image. The simplest form
seems an item with the colors black and white
separated from each other, possibly on two
sides of a coin.

Shortly before sleep, observe the item in

detail, as you find yourself falling asleep keep
the item within your imagination. Attempting to
maintain a fixed image will invite frustration and
prevent sleep, or will fail and succumb to sleep,
so instead involve the item in a series of
movements. Imagine yourself watching or
carrying the item, and continue this fantasy for
as long as possible, but without any great effort
involved.

This will carry your awareness as close

as possible to the boundary of dream created by
sleep. The sight of your chosen item, a relic of
waking awareness, will stir your attention to take
note of the fact that you dream, which will allow
you to begin securing control over the dream
itself. Sleep must intervene eventually before
dreaming can start, making continuation of
consciousness by this method impossible; but it
will open the dream to conscious control from
the inside.

Level Two

7. Key

The moments of lucidity afforded by the

previous technique will likely not last long, nor
occur frequently, during this time rather than
attempting to accomplish some grand scheme,
make note of any simple unique object you find
in your surroundings. If this object has some
significance in relation to entering things, such
as a key, or a sign on a door, so much the
better.

Upon waking, make a detailed record of

the item, and seek to acquire it, or make it if
necessary. Once you have an item identical to
the one you found in your dream, carry it during
your waking hours, concealed if necessary. If
instead of something small and portable you
have chosen something like a "sign on a door,"
or a peculiar rock, put it where you will see it
frequently. As the polarized item from the
previous exercise brings your waking awareness
to the shores of sleep, so this brings part of your
dream into the midst of waking life.

8. Lock
 This exercise will unify the dreamer and
the waking individual in order to exploit the
flexibility of dream within waking life. Observe
the use of a variety of keys in dreams, looking
particularly for small items that interact with
other dream characters in your own hands.
Upon waking, replicate these items in as much
detail as possible as before. Then you must use
it in the same way you used it during the dream.
Strange occurrences, particularly deja vu and
precognition will follow this exercise and
constitute success.

Attempt to acquire only those objects

which have beneficial use or circumstances in
their dream of origin. You will find yourself able
to "unlock" events from your dreams by
acquiring their keys. This may require
significantly more effort to accomplish when the
key unlocks an event which, in waking life,
would seem unlikely.

9. Hinge

Elements of the dream world, however

bizarre, build upon information gained through
ordinary sensory experience. You may see a
dog with six tentacles in a dream, but in order to
have this experience, you must have at one time
seen a dog, a tentacle, and the number six.
These images do not reflect the substance of
the dream, but merely the interpretation created
by your mind in experiencing the dream which
itself could take any form. This principle applies
to the "keys" of the previous exercises, which,
though they have a definite shape, could just as
well appear as anything.

This technique allows you to create

dream keys suited to any desire. Decide first the
form of the key and its function, and produce the
item from new materials. Use it as a focus
before sleep (as with the polarized object in the
doorstep exercise), until you have a dream
wherein this item features prominently. At this
point attempt to gain control or possession of the
key which will require that you can adapt your
approach to suit the peculiar conditions of your
dream environment.

Level Three

10. Pouch

You will only require as much coherence and

control over a dream as needed to establish the
power or dreaming keys. To do otherwise, and
attempt to secure complete control over the
dream, robs your experience of the very mystery
and spontaneity that makes dreaming valuable.
For this exercise you will produce a small
container that represents of your waking
awareness of the dream world.
Go over your dream Journal and attempt to
locate patterns. Aside from the things appearing
in the Dictionary, the dream journal should
contain a wealth of colors, shapes, and other
important elements of dreaming. Make note of
these, and look for ones that seem the most
common within the dreams you have recorded.
Produce a small container that exemplifies your
selection of dominant dream components, using
what skills and resources you possess. Keep
this with you, near or on your body, while you
sleep.

11. Sand

Having learned to produce a variety of

dreaming keys, you may wish to alter the
content of the dream in which it appears,
thereby also altering the use of the key. For
example, if you dream about your home but
would rather make the key affect your work, you
will need to change your home into your
workplace in the dream before acting upon it.
This action requires the creation of a single tool
that has the power to alter the specific
circumstances and elements of your dreams.
You can use this method not only to change the
things your keys affect in dreams, but also to
change other dream objects into the keys you
want to use.

This object will fit inside the Pouch from

the previous exercise. In order to use the item,
you must place it in the dream as with any
dreaming key, but since this object will appear in
many dreams, choose something that you will
find in many dreams. Sand works well and has a
connection to popular folklore, though stones,
bits of metal, and other small items will work just
as well so long as the Pouch can contain them.
Before sleep, touch the item (or run the sand
through your fingers) and recite from your dream
Dictionary the items you hope to carry into your
dreams. Upon finding similar items (such as
sand or a stone) in your dream, pick it up and
touch it to the thing you want to change, and
declare the change you want to produce.
 The Spy
Several religions and traditions
incorporate magical practices on a fairly regular
basis. We cannot claim to expertise in all of
them. If you suspect that someone is in
possession of a secret power, and if you are
interested, join them. Learn what they have to
offer and how they do it. Approach these groups
with sincerity, swear their oaths if you must, but
do not think they hold you under any binding
which cannot be removed by means given in this
book!

With the benefit of a loyal circle of friends,

you can collect the arcane doctrines of a slew of
these organizations. Knowing their secret signs
and rituals, you'll have the ability to move among
them as you please. You'll know their strengths
and weaknesses, and with patience you will gain
personal influence over their followers.

If you're on your own, you can ally

yourself with one after another. If they have
truth, incorporate it into your own practice, and if
they have nothing abandon them. Of course,
you may remain loyal to any you find worthy of
such.

In the hopes of learning new and more

efficient magical techniques, I offer several
experimental methods for students to try. Some
of these have no definite target, some have no
definite purpose, and some have no definite
effect whatsoever. Regardless of these things, I
encourage all to continue "dabbling" without the
burden of adopting cultures that are foreign to
you.

Pig Latin

I have seen several attempts to

incorporate the use of polyhedral dice into
magical practices. The lure of real magic lurking
in the background of fantasy role-playing games
compels players to bring their game experiences
to life through the tools of the game. While in
these games sorcery manifests as a
combination of arcane symbols,
incomprehensible words, and dramatic gestures,
the aspiring wizards hope to bypass all the hard
work and plug into a magical system based on
the outcome of die rolls.

The placement of numbers on a die,

despite standardization of the dice, has little
significance. A die could just as easily land on a
"6" as it could on a " 1 , " and this outcome would
bear nothing more portentous, although on a
cubical die these will appear in opposition. This
method, offered in defiance of useless D20
divinations, exploits the randomness of dice
rolling and helps preserve the fantastic nature of
magic which attracted "gamers" to the art in the
first place.
Purpose

This method involves randomly creating

unlikely combinations of sounds and actions to
produce equally random and unlikely events. It
will allow students of magic access to a vast
number of conjurations without the burdens of
vain desires and delusions of grandeur. It also
allows magic itself to expand in scope and
content independently of the prejudices and
insecurities of its practitioners.

Preparation

In order to separate gibberish from

"words of power," the magician must endeavor
to endow an otherwise ordinary sound with
significance beyond the sound itself. For this
purpose the magician may resort to sundry gods
and spirits in an attempt to gain their
endorsement of his mutterings as their binding
pledge of service. The Sacred Magic of
Abramelin deals in conjurations of this sort,
though in favor of simpler methods the magician
may resort to a creature more terrifying than any
demon, at whose appearance all manner of
terrible things may come to pass in an instant:
the flying pig.

Begin at dusk on the night of the new

moon. On the inside of an exterior window, write
the letters of the alphabet, numbered. Omit
vowels and any one letter of your choice.
 Write the same letters on the outside,
superimposed over their interior equivalents, but
in a script of your own invention.

In front of this window on the inside, place

a small bowl filled with flammable alcohol mixed
with a small amount of equal measures of salt
and saffron. Use a bowl of ammonia, and forget
about the fire, if you can find no saffron.

On a small table, arrange a dictionary, a

notebook, a pen, and polyhedral dice: one each
of 20, 12,10, 8, 6, and 4 sides.

Wear or carry some symbolic

representative of a flying pig, from a crude
picture or cut-out to a boar's tusk and a swan's
wing, or a rubber hognose and a feathered
mask.

Procedure

At midnight, light the bowl of alcohol and make

as many grunting hog-call noises as you can
stand.

Ask aloud that the spirit of the Pigasus bring

words of power to aid you in your magical
pursuits.

Open the dictionary to a random page,

and choose any verb on that page. Speak it
aloud, then roll the ten-sided die to determine
the number of letters in the word of power which
will represent it. Afterwards, roll the 20-sided die
for each letter, using the window-chart to mark
the letters in the notebook. Add vowels as you
please. If you cannot pronounce the word,
consider it forbidden to use, and repeat this
step. When you have 13 words, you may stop
for the night.

Continue to do this ritual every night for

28 days. The first seven days, get 13 verbs each
day, and a final word of your own choice on the
last day. Repeat this process with nouns on the
second week, adjectives on the third week, and
adverbs on the 4th week. For each class of
words you will have 96 possible words to use in
magical conjurations.

Separate the words in each category into

eight groups of twelve words each. You may
group them however you please so long as it fits
this division. For each of the eight divisions,
group the verbs, nouns, adjectives, and adverbs
together, with 12 of each on a page. Write all of
these into a separate book, using the script
which you had invented.

Devise 20 different gestures which you

would like to employ in casting your spells.
When you have finished your final word, perform
each of these gestures in sequence, and speak
aloud the number of each one.

Practice
 Having acquired the words of power
through this arduous ordeal, you might desire to
use them. Magical writings have often employed
the use of "barbarous tongues" in their
incantations, and the works of John Dee,
Aleister Crowley, and Peter Carroll contain some
examples of these tongues. Dee's "Enochian"
words have the internal consistency of a true
language, but possess scant use beyond the
invocation of the powers who revealed them.
Crowley's "barbarous tongues," such as those
described in Liber Samekh, derive from ancient
and nearly inscrutable origin; and their meanings
remain so obscure as to inspire Crowley to
consider them as symbols of mystical concepts
rather than as words themselves. Carroll's
"Ouranian" jargon results from invocation and a
random distribution of letters, and serves the
needs and desires of the magician who creates
them to trick subconscious powers into
compliance. Still others employ fictional
languages to satisfy the demand for drama and
obscurity in their ritual side-shows.

The magical language of Pigasus has no

coherence as an actual language, has no
meaning for anyone other than the magician
using the words, and has an origin so random as
to preclude the possibility of any connection to
the subconscious mind.

Upon waking, the magician must go to

the book containing the words.
Roll the tetrahedron die to determine the number
of words in the spell:

1. A verb
2. A verb and a noun
3. A verb, an adjective, and a noun
4. A verb, an adjective, a noun, and an
adverb

Arrange these in any desired order.

Next roll the cube die to determine the direction

of the spell:

1. At a specific part of a specific target

2. At something known
3. At something of your own
4. At something belonging to another
5. At something unknown
6. At a general area

Next roll the eight-sided die to determine the

page or division of the spell. Once determined,
the dodecahedron die will determine which
words to use from that page. The result from the
tetrahedron die will describe how many to use
and from which category they come.

Finally, roll the 20-sided die to determine

which gesture you will use during the casting of
the spell. Memorize the words and actions you
must perform, and continue with your day. You
may choose to memorize as many spells as you
can remember, but you must repeat the spell-
construction method and the memorization at
every waking.

If the you find the amount of randomness

offered by this method insufficient to satisfy your
desire to drive yourself mad, you may roll the
12-sided die twice, and perform the spell
whenever the hands of your watch meet those
numbers.

The What Knot

Procedure

1. Obtain a piece of wire, vine, hair, or cord long

enough to tie four knots of any kind.

2. Tie the first knot, speaking aloud the name of

someone known to you.
3. Tie the second knot whole saying a
descriptive word.

4. While tying the third knot, name a place

known to you.

5. Tie the final knot while announcing a

particular time

6. Carry the knots with you until the announced

time.

Insight

This spell allows its user to create

unpredictable events to occur to specific entities
at specific times and places. It earns the title of
W.H.A.T. Knot by involving knots related to the
four categories: Who, How, Area, and Time.
Despite pinpointing the target, the spell does not
specify precisely "what" effects it will create.

Goading

At some moments and in peculiar places,

some events may more likely happen than at
others. This does not prevent the occurrence of
unlikely events at the same places and times,
nor does it constrain any event to its most-likely
effects.

Consider a set of circumstances wherein

a person must face a particular problem in some
specific location. This spell allows its user to
specifically define the character of those events,
for good or for ill, even if the nature of the event
remains unknown. Arranged appointments,
performances, planned vacations, and many
other activities fall into this category, making the
spell available for those who seek security
during a time of instability.

Additionally this spell will help those who

hope to experiment with more specifically-
defined magical effects. This permits the user a
more obvious assessment of his or her work,
and encourages the route of events least-
demanding on the existing active patterns of
change.

Random Ritualizer

If you can not determine a workable

method for a spell whose effect and target you
can clearly define, the Random Ritualizer may
solve your problem. Perhaps a personal bias for
a certain approach clouds your judgment, or that
you have chosen a technique too simple or too
complex for working the spell. The Random
Ritualizer allows you to sort through the possible
combinations of spell components to produce
new magical techniques.

Ready

Begin by choosing two of the following

categories. Choose the first one based on the
one to which you respond most strongly, and the
second based on the one least likely to give you
an excited reaction.

Visual
Olfactory
Auditory
Tactile
Gustatory

For both of the two categories you have

chosen, make two columns on a poster-board,
with each column 5 cm wide and 35 cm long.
Make three other columns of like size under the
headings of the other sensory categories, for a
total of seven columns. Divide each of these
columns into seven sections, for a total of 49
squares.

Determine a class of possibilities for each

of the columns. For example you may choose
shapes and colors for "visual" elements, and
body parts for "tactile" elements.

Draw or write representations of these in

the appropriate columns of squares. A
completed example follows.

Visual
Red, Orange, Yellow, Green, Blue, Indigo, Violet
Line, Triangle, Square, Pentagon, Hexagon,
Heptagon, Octagon

Olfactory
Leaf, Seed, Flower, Sap, Bark, Fruit, Root
Tactile
Head, Arms, Hands, Feet, Hip, Legs,
Forward, Backward, Up, Down, Left, Right,
Around

Auditory

Loud, Quiet, Slow, Fast, High, Low, Flat

Gustatory
Sweet, Sour, Bitter, Salty, Hot, Cold, Spicy

Set

Once completed, cut out the 49 squares

and shuffle them. Ask a question about your
spells, such as "How do I....?" Fill in the blank
with what you want the spell to accomplish.

Lay out five cards in any convenient pattern.

Go

Use the five randomly-generated

elements as the basis of performing a spell. For
example, if you ask "How do I protect myself
from harm?" you may receive "Pentagon,"
"Leaf," "Arm," "Quiet," and "Left" for your
answer. Of the several ways you could interpret
this, the following result seems usable for an
experiment.

Whisper five words ("You can not harm me") as

you rub five leaves into your left arm five times.
 If you ask "How do I get this job?" and
you receive "Green," "Bark," "Hand," "Leg," and
"Down" for your answer, you might proceed as
follows. Throw a piece of green bark down at
the entrance to the business, and step over it as
you enter the door.

If you experiment with these methods to

success or failure, we would be interested in
hearing about your procedures and results. With
permission, we would like to post these in a
database for others to use.

Caveman Collision Conjuration

1. Pick up a large rock that you have

never before seen in a place known to you, and
has no other present use.

2. Carry the rock straight-away to a place

from which you can see and hear nothing
familiar to you.

3. Designate parts of this new place as

having some relation to people, places, and
things elsewhere in your life. Name or otherwise
signify alout or observably the trees, rocks,
plants, and everything else after someone or
something that each one evokes in you.

4. Spin around while still holding the rock.

5. Yell as loud as you can and let the rock

go flying when you can no longer maintain the
sound.

If you want to see what was hit,

thereby know what trouble to expect, find
rock.
 Liber Hoomajigger
Magic seems to act just beyond the realm
of intellectual comprehension. The points
between performing a conjuration and observing
its effects often give no sign of the mechanism
behind their working. Even the most
"experienced" wizards engage in futile debates
over the elusive connections between the
sometimes absurd actions, and often
remarkable results, dominating their memories.
Therefore postpone your desire for answers or
explanations. Instead, engage yourself in things
novel and alien to your experience, for more
often does magic arise from surprise and
discovery than from even the most well-
conceived theory.

The following questions and answers form the

basis of a survey of magical practice:

1. What do I need?

The Thingamabob

Go outside and walk around until you find

something so bizarre that you do not know what
to call it. Take as much time as you require in
finding the object, and spare no effort or
expense in acquiring it and returning with it to
your sanctuary. Keep this manifestation of
unknown potential hidden from the eyes of
others, and if knowledge of its nature or function
should ever pollute the sanctity of its mystery,
you must give it away and acquire a new
Thingamabob.

The Humdinger

You must subjugate the desires of

mankind and even the very forces of nature if
you hope to practice the most potent
conjurations of all sorcery. The Humdinger will
facilitate your humiliation of the universe, but its
construction requires great care, as it has a
mighty opposition in all of its work. You must
create an artifact that has vast superiority to any
other thing which you hope to bring to your
service. Using the finest materials and the most
exquisite skill you possess, you will have
produced an item to inspire awe in those who
look upon it. For every thing you wish to control,
have some part of the Humdinger made to excel
above its qualities. If possible, make the act of
acquiring or assembling the tool a deed of
fantastic proportions. Once created, carry the
Humdinger with you at all times, so that you will
never lack the instrument of your power.

The Doohingie

You will need a variety of Doohingies in

order to perform some of the more complex
works of sorcery. These objects range from
small pins and rubber bands to bat bones and
lotus petals, and you can never have too many
or too few. Any interesting small object having a
known function but lacking completeness will
suffice. Collect them wherever you find them,
and keep them in a special drawer until you
need them.

The Dealiedub

Make several small and unimpressive-

looking items about the size of a peanut, each
one possessing a different shape and/or texture
and/or color. Individually these will have no
significance, but in relation to one another they
comprise a set of possible combinations for the
factors represented in them. You may use the
Dealiedubs together as a means of determining
possibilities for any past, present, or future
situation. You will probably find it most
convenient to keep them in a bag or a small box.

The Whatever-the-hell

As one might expect, the Whatever-the-

hell can have a wide variety of physical
appearances, of which you may choose one or
use as many as you like. In attempting to
accomplish or learn anything with magic, you will
need some means of providing either a target or
an answer. Use the Whatever-the-hell for these
purposes.

Any discussion of its use will fall short of

the vast potential manifestations of the
Whatever-the-hell, but for the sake of clarity,
examples follow. If you wish to know 3 things
about a person, you may define a space divided
into three parts on Whatever-the-hell, making
some mark or note with the Humdinger to
distinguish between the categories represented.
Tossing the Dealiedubs onto the space thus
made will reveal an answer through
interpretation of the qualities of the Dealiedubs
falling into each section. Similarly, you may
define parts of this person on Whateverthehell
and place Doohingies in the desired sections,
thereafter brandishing the Humdinger at the
creature and pronouncing its fate.

2. How do I use all of this stuff?

Mumbo - Jumbo

Surrounding yourself in an unusual

atmosphere or attitude will allow you to act with
unusual efficacy. Some people go to great
lengths to accomplish this sort of change,
ranging from leaping over fires to nearly
drowning themselves. You do not need any of
this, nor any pretense. You do need to cultivate
some sense or presence of change and power
which you will then need to adapt to your
purposes. Bric-a-brac, systems of timing and
placement of conjuration, natural events, and
other aesthetic additives can create such
presence. Do not seek to impress an audience,
and do not seek merely to enjoy yourself, but
attempt instead to create a "moving" experience
in which you control the movement.

Hocus - Pocus

Two languages, Gibberish and

Onomatopoeia, will serve best for the creation of
magical words, and you may combine them if
desired. Gibberish words have no meaning or
significance, but may take on both when uttered
properly.

Onomatopoeia conveys an image or idea

directly and with as little symbolic dilution as
possible. Devise a series of them for use later,
perhaps marking them on the Humdinger, or
make them up at need. Speak them aloud at
your targets. You may, through the same
method, invent movements and/or pictures to
carry your magical whims.

3. Why would I do this?

Meddling

You can involve yourself in the business

of others, to their benefit or yours. Depending on
the situation, your benefit might exclude theirs or
vice versa. The character of others may prevent
you from interfering with them directly, unless
your Humdinger commands tremendous virtue.
Fortunately, you will rarely find a person of
superior qualities, and even in the odd case that
you do, you may still affect their places, their
possessions, and their projects. You may use
the Dealiedubs to probe for vulnerabilities and
opportunities as well as possible oppositions.

Mooching

If you find that you lack some item or

service, you may acquire it at no great trouble.
You may use the Dealiedubs to determine a
means of easy acquisition, or define the
characteristics of the thing you desire with your
Doohingies. Through these means you can
exploit existing resources.

Mongering

You will not always find it necessary to plunder

the profits of others, or apply their efforts to your
goals. Instead you may concoct some project of
your own and see it to fruition. The Dealiedubs
will show the factors affecting your favor or
failure, and your other tools will help in
increasing the former and decreasing the latter.
With careful application of your work, you will
see even the most contemptible schemes turn to
your profitable advantage.
 Popular Lies
No amount of experimentation will reveal
every true thing about magic, but even a small
amount of experimentation will suffice to make
plain the untruth of the following statements,
arranged under headings of the Virtues of the
Sphinx. These cover only those lies connected
to the actual practice of magic, specifically spell
casting.

To Know

1. You need to understand how magic works in

order to use it.

2. Materialist Science may someday discover

exactly why magic works.

3. An experienced magician can use magic

more easily than a beginner.

4. Everything used in magic must have some

intellectual or emotional significance.

5. Particular diets or lifestyles makes magic

more likely to work.

To Will

1. Any magic requires intense concentration.

2. The mind alone can work magic without any

outward sign whatsoever.

3. Belief in a particular occult theory makes it

applicable.

4. Spells follow the "intent" of the practitioner,

not the actions of the spelL

5. Magic works only under conditions over which

the practitioner has no control.

To Dare

1. Magic cannot create immediate and/or

dramatic effects.

2. Only spells written by the practitioner will

work.

3. Doing anything possible in the ordinary sense

makes a spell more likely to work.

4. Magic can only change the practitioner, not

un-connected exterior events.

5. Trickery and natural enhancement constitutes

a form of magic.

To Keep Silent

1. Thinking about a spell afterwards makes it

less likely to work.

2. Doubting magic makes it unlikely to work.

3. Spells have consequences other than those
directly related to their effects.

4. Spells will only work if done with special tools

or obscure symbols and words.

5. Experience confers an ability to know, before

results appear, whether or not a spell will work.

Of course, not everyone who supports

these ideas about magic are intentionally out to
fool you. Many of them are fooled themselves. It
is my hope to promote and encourage those we
consider R.E.A.L. Magicians. They are:

Responsible

Exemplary

Active

Legitimate

Responsible magicians will have

obligations related to their occult undertakings.
Their acts will have an impact on the lives of
other people. In this sense, responsibility goes
beyond the idea of "accountability," making the
magician a figure of some importance, at least in
their own area of interest.

Exemplary magicians will ensure the

quality of their own work, whatever form it takes.
These people will eagerly strive to attain
whatever amount of skill, patience, knowledge,
or discipline their magical work requires.

Active magicians make magic a part of

their lives in a way that a mere dabbler does not.
When need or opportunity arises, they will have
conjurations at the ready, and they will seek out
new opportunities to use magic.

Legitimate magicians will ensure that their

magic has a genuine effect, taking care to
reasonably estimate their capabilities and
accomplishments. No organization, tradition, or
experience can confer legitimacy, and even the
greatest of magicians should feel comfortable
admitting their mistakes and failures.

I also hope to discourage individuals and

organizations who promote F.A.K.E. magic. As
we cannot expect an inexperienced person to
make a clear distinction, we simply advise
aspiring magicians to avoid those who involve:

Fees

Authorization

Kisses

Excuses

Anyone who has the ability to use magic

can do so at his or her own discretion, and has
ample chance to make a profit without selling
services as a conjuror and diviner.

Fees associated with memberships and

books represent other costs (like travel and
publication), but anything beyond necessity may
be considered extortion. A competent magical
tutor will provide materials freely, or deny
apprentices until he or she can actually afford
them. Sale of "readings" and the like produces
negligible profit in most cases, and anyone with
the capability to use divination can find better
ways to make money, leaving him or her the
option to provide divinations freely.

Magicians make a daring gesture by

choosing to practice magic, and to follow this
bold move with submission to any master or sect
leads to self-denial, not fulfillment. No matter
what level of competence a magician has, he or
she can freely experiment with any sort of magic
that seems appealing. When authorization
becomes necessary for magical exploration and
progress, the teacher benefits at the expense of
the student.

Sexual gratification appears to be one of

the most common motivations behind any occult
involvement, and all too often the breeding-
grounds are contained within the magical
organization. Anyone requiring, demanding, or
encouraging sexual activity within a magical
organization, as part of its activities, should be
suspected of treachery.

Any excuse for an apparent lack of

success in magic, however convincing, must be
put to the highest scrutiny. It is better to have
success but not know why, than to make an
articulate case for failure.