Eight Magicks by Pete Carroll (circa 1980s?)

This will be the last re-posting of Pete Carroll writings from the earlier public domain BBS archive. It contains some interesting discourses on ritual and other magick, very well written as most Pete Carroll is. This publication was designated as freely distributable, however the author does retain all copyrights so no profitable reprinting can be made from this or other documents.
Donated by Fra.: Apfelmann.

Link to Peter J. Carroll on Wikipedia: http://en.wikipedia.org/wiki/Peter_J._Carroll
Author’s website: http://www.specularium.org/

RITUALS AND SPELL OBJECTIVES AND DESIGN IN EIGHT MAGICS
, by Pete Carroll

Our perceptual and conceptual apparatus creates a fourfold division of matter into the space, time, mass, and energy tautology.Similarly, our instinctual drives create an eightfold division of magic. The eight forms of magic are conveniently denoted by colours having emotional significance:

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The eight types of magic can be attributed to the seven classical “planets”, plus Uranus for Octarine. However in the cause of expanding the parameters of what can be attempted with each of these forms of magic, such an attribution will largely be avoided. The eight forms of magic will each be considered in turn.

Subject: 8 – 1

OCTARINE MAGIC

Following Pratchett’s hypothesis, the eighth colour of the spectrum,which is the magicians personal perception of the “colour of magic”,may be called octarine. For me, this is a particular shade of electric pinkish-purple. My most signifikant optical visions have all occured in this hue, and I visualise it to colour many of my more important spells and sigils on the astral. Before I set sail in a handmade open boat through the Arabian Sea I was tricked into accepting a huge and priceless star ruby by a wizard in India. It was of an exactly octarine hue. During the most violent typhoon I have ever experienced I found myself shrieking my conjurations to Thor and Poseidon whilst clinging to the bowsprit as mountainous waves smashed into the boat and octarine lightning bolts crashed into the sea all around. Looking back it seems miraculous that I and my crew survived. I have kept the octarine stone, uncertain as to whether it was passed to me as a curse, a joke, a blessing, or a test, or all of these things.

Other magicians perceive octarine in different ways. My personal perception of octarine is probably a consequence of sex (purple) and anger (red) being my most effective forms of gnosis. Each should seek out the colour of magic for himself.

The octarine power is our instinctual drive towards magic, which, if allowed to flower, creates the magician self or personality in the psyche, and in affinity with various magician god forms. The “Magician Self” varies naturally between magicians, but has the general characteristics of antinomianism and deviousness, with a predilection for manipulation and the bizarre. The antinomianism of the magician self arises partly from the general estrangement of our culture from magic. The magicial self therefore tends to take an interest in everything that does not exist, or should not exist, according to ordinary consensus reality. To the magician self, “Nothing is Unnatural”. A statement full of endless meanings. The deviousness of the magician self is a natural extension of the sleight of mind required to manipulate the unseen. The god forms of the octarine power are those which correspond most closely with the characteristics of the magician self, and are usually the magicians most important modes of possession for purely magical inspiration. Baphomet, Pan, Odin, Loki, Tiamat, Ptah, Eris, Hekate, Babalon, Lilith and Ishtar are examples of god forms which can be used in this way.

(part 2)
Alternatively the magician may wish to formulate a magician god form on a purely idiosyncratic basis, in which case the symbolism of the serpent and the planet Uranus often prove useful starting points.

The magician can invoke such god forms for the illumination of various aspects of the magical self, and for various works of pure rather than applied magic. The category of pure magic includes such activities as the development of magical theories and philosophies, and magical training programs, the devising of symbolic systems for use in divinations, spells and incantations, and also the creation of magical languages for similar purposes. It is worth noting here that chaos-magical languages are usually now written in V-Prime before transliteration into magical barbaric form. V-Prime or Vernacular Prime is simply one’s native tongue in which all use of all tenses of the verb “to be” is omitted in accordance with quantum metaphysics. All the nonsense of transcendentalism disappears quite naturally once this tactic is adopted. There is no being, all is doing.

The octarine power is invoked to inspire the magician self and to expand the magicians primary arcana. The primary personal arcana consists of the fundamental symbols with which he interprets and interacts with reality (whatever that may assault perception as), magically. These symbols may be theories or kabbalas, obsessions, magical weapons, astral or physical, or indeed anything which relates to the practice of magic generally, that is not dedicated specifically to one of the other powers of applied magic, whose symbols form the secondary personal arcana of magic.

From the vantage point of the octarine gnosis, the magician self should be able to perceive the selves of the other seven powers, and be able to see their interrelationship within his total organism. Thus the octarine power brings some ability in psychiatry, which is the adjustment of the relationship between the selves in an organism. The basis difference between a magician and a civilian is that the latter the octarine power is vestigial or undeveloped. The normal resting or neutral mode a civilian corresponds to a mild expression of the yellow power which he regards as his normal personality or “ego”. The magician self however, is fully aware that this is but one of eight major tools that the organism possesses. Thus, in a sense, the “normal personality” of the magician is a tool of his magical self (and, importantly, vice versa). This realisation gives him some advantage over ordinary people. However the developing magical self will soon realize that it is not in itself superior to the other selves that the organism consists of, for there are many things they can do which it cannot. The development of the octarine power through the philosophy and practice of magic tends to provide the magician with a second major centre amongst the selves to complement the ego of the yellow power. The awakening of the octarine power is sometimes known as “being bitten by the serpent”. Those who have been, are usually as instantly recognisable to each other as, for example, two lifeboat survivors are.

Perhaps one of the greatest tricks of sleight of mind is to allow the magician self and the ego to dance together within the psyche without undue conflict. The magician who is unable to disguise himself as an ordinary person, or who is unable to act independently of his own ego, is no magician at all.

Nevertheless, the growth of the octarine, or eighth power of the self, and the discovery of the type of magician one wants to be, and the identification or synthesis of a god form to represent it, tend to create something of a mutant being, who has advanced into a paradigm that few others are aware of. It is not easy to turn back once the jouney has begun, though quite a few have tried to abort the voyage with various narcotics including mysticism. It is a pilgrimage to an unknown destination, in which one awakes successively from one nightmare into another. Some on them appear vastly entertaining at the time. There are worlds within us, the abysses are just the initiations in between them.

The evocation of an octarine servitor can create an invaluable tool for those engaged in magical research. The main functions of such entities are usually to assist in the discovery of useful information and contacts. Negative results should not be ignored here, the complete failure of a well prepared servitor to retrieve information about the hypothetical cosmic “big bang”, was a contributory factor in the development of the Fiat Nox theory, for example.

(part 3)
BLACK MAGIC

The Death programs built into our genetic and hence behavioral and emotional structure are the price we pay for the capacity for sexual reproduction which alone allows for evolutionary change. Only organisms which reproduce asexually, to replicate endless identical copies of their very simple forms, are immortal. Two conjunctions with the black power are of particular interest to the magician: the casting of destruction spells and the avoidance of premature death.

So called “Chod” rites are a ritual rehearsal of death in which the Death-self is invoked to manifest its knowledge and wisdom. Traditionally conceived of as a black robed skeletal figure armed with a scythe, the Death-self is privy to the mysteries of ageing, senescence, morbidity, necrosis, entropy and decay. It is often also possessed of a rather wry and world weary sense of humour.

Surrounding himself with all the symbols and paraphernalia of death, the magician invokes his Death-self in a Chod rite for one of the two purposes. Firstly the experience of the Death-self and the black gnosis brings the knowledge of what it feels like to begin dying and thus prepares the magician to resist the manifestation of actual premature death in himself and perhaps others by, as it were,knowing the enemy. A demon is just a god acting out of turn. In the course of various Chod rites the magician may well experiment in shamanic style by invoking into himself the visualised entities and symbols that he associates with various diseases, to practice banishing them. Thus the Death-self has some uses in medical diagnosis and divination.

Secondly, the death-self may be invoked as a vantage point from which to cast destruction spells. In this case the invocation takes the same general form but the conjuration is usually called an Entropy Rite. One should always look for any possible alternative to the exercise of destructive magic, for to be forced into the position of having to use it is a position of weakness. In each case the magician must plant in his subconscious a mechanism by which the target could come to grief and then project it with the aid of a sigil or perhaps an evoked servitor. Entropy magic works by sending information to the target which encourages auto-destructive behaviour.

Entropy magic differs from Combat magic of the Red Gnosis in several important respects. Entropy magic is always performed with complete stealth in the cold fury of the black saturine gnosis. The aim is a cold blooded surgical strike of which the target is given no warning. The magician is not interested in getting into a fight, merely in a quick and efficient kill. The supreme advantage of such attacks is that they are rarely perceived as such by the targets who have nothing but themselves and blind chance to blame for the disasters which even magnanimity in victory does little to assuage. One disadvantage however, is that it is rather difficult to present invoices to clients for effects that appear to be due entirely to natural causes.

(part 4)
God forms of the black power are legion; if the simple form of a cloaked skeleton with scythe does not adequately symbolise the Death-self then such forms as Charon, Thanatos, Saturn, Chronos, Hekate the Hag, Dark sister Atropos, Anubis, Yama and Kali may serve.

Servitors of the black power are rarely established for long term general use, partly because their use is likely to be infrequent and partly because they can be danger to their owner, thus they tend to be made and dispatched for specific single tasks.

BLUE MAGIC

Wealth is not to be measured in terms of assets, but rather in terms of how much control over people and material, and thus ultimately one’s own experiences, one achieves by economic activities. Money is an abstract concept used to quantify economic activity, thus wealth is a measure of how well you control your experiences with money. Assuming that varied, exciting, unusual and stimulating experiences are preferable to dull ones, and that they tend to be expensive for this reason, then the main problem for most people is to find a highly efficient form of money input which has the above agreeable qualities. The aim of wealth magic is to establish a large turnover of money which allows agreeable experiences at both the input and output stages. This demands what is called Money Consciousness.

Money has acquired all the characteristics of a “spiritual” being. It is invisible and intangible,coinage, notes and electronic numbers are not money. They are merely representations or talismans of something which economists cannot coherently define. Yet although it is itself intangible and invisible it can create powerful effects on reality. Money has its own personality and idiosyncratic tastes, it avoids those who blaspheme it, and flows towards those who treat it in the way it likes. In a suitable environment it will even reproduce itself. The nature of the money spirit is movement, money likes to move. If it is hoarded and not used, it slowly dies. Money thus prefers to manifest as turnover rather than as unexploited assets. Monies surplus to immediate pleasure should be re-invested as a further evocation, but the truly money conscious find that even their pleasures make money for them. Money consciousness gets paid to enjoy itself. Those in money consciousness are by nature generous. Offer them an interesting investment and they will offer you a fortune. Just don’t ask for small cash handouts. The attainment of money consciousness and the invokation of the Wealth-self consists of the acquisition of a thorough knowledge of the predilections of the spirit of money and a thorough exploration of personal desires. When both of these have been understood, real wealth manifests effortlessly.

Such invocations must be handled with care. The blue gnosis of wealth and desire creates demons as easily as gods. Many contemporary success and sales seminars concentrate on creating an hysterical desire for money coupled with an equally hypertrophied desire for the mere symbols of wealth rather than the experiences the punters actually want. To work like a possessed maniac all day for the questionable pleasure of drinking oneself into near oblivion on vintage champagne every night, is to have missed the point entirely and to have a entered a condition of anti-wealth.

However, the majority of those who are poor in relatively free societies where others are rich, owe their poverty either to a lack of understanding of how money behaves, or to negative feelings which tend to repel it. Neither intelligence nor investment capital are required in any great degree to become wealthy. The popularity of tales about the misery and misfortunes of the rich is testimony to the ridiculous myth prevalent amongst the poor, that the rich are unhappy. Before beginning works of blue magic it is essential to seriously examine all negative thoughts and feelings about money and to exorcise them. Most of the poor people who win in lotteries, and only the poor regularly enter them, manage to have nothing to show for it a couple years later. It is as if some subconscious force somehow got rid of something they felt they did not really deserve or want. People tend to have the degree of wealth that they deeply believe they should have. Blue magic is the modification of that belief through ritual enactment of alternative beliefs.

Blue magic rituals may thus involve exorcisms of negative attitudes to wealth, divinatory explorations of one’s deepest desires, and invocations of the Wealth-self and the spirit of money during which the subconscious wealth level is adjusted by ritual expression of a new value, and affirmations of new projects for the investment of resources and efford are made. Hymns and incantations to money can be delivered. Cheques for startling sums can be written to oneself and desires can be proclaimed and visualised. Various traditional god forms with a prosperity aspect can be used to express the Wealth-self such as Jupiter, Zeus and the mythical Midas and Croesus.

(part 5)
Simple money spells are rarely used in modern blue magic. The tendency nowadays is to cast spells designed to enhance schemes designed to make money. If one fails to provide a mechanism through which money can manifest then either nothing will happen or the spell will flesh by strange means, such as a legacy from the untimely death of a much beloved relative for example. Serious blue magic is never attempted by conventional forms of gambling. Conventional gambling is an expensive way of buying experiences which have nothing to do with increasing one’s wealth. Blue magic is a matter of carefully calculated investment. Anyone but a fool should be able to devise an investment that offers better odds than conventional forms of gambling.

RED MAGIC

As soon as humanity developed the organisation and weapons technology to defeat its main natural predators and competitors it seems to have applied a fierce selection mechanism to itself in the form of internecine warfare. Many of the qualities we regard as marks of our evolutionary success, such as our opposable thumbs and tool handling abilities, our capacity for communication by sound, our upright posture, and our capacity to give and receive commands and discipline, were almost certainly selected for during millennia of organized armed conflict between human bands. Our morality reflects our bloody history, for whilst it is taboo to attack members of one’s own tribe, it remains one’s duty to attack foreigners. The only debate is over who constitutes one’s own tribe. When enthusiasm for war is limited, we devise sports and games in which to express our aggression. From the whole ethos and terminology of sport it is plain that sport is just war with extra rules.

However, it should not be supposed that war is completely without rules. Wars are fought to improve one’s bargaining position; in war the enemy group is a resource that one wishes to gain some measure of control over. Wars are fought to intimidate one’s adversaries, not to exterminate them. Genocide is not war.

The structure and conduct of war reflects the “fight or flight” program built into our sympathetic nervous system. In battle, the aim is to intimidate the enemy out of the fight mode and into flight mode. Thus, assuming there is sufficient parity of force to make a fight seem worthwhile to both parties, morale is the decisive factor in conflict. Indeed, it is the decisive factor in virtually any inter-human competitive, sporting or military encounter.

Red magic has two aspects, firstly the invocation of the vitality, aggression, and morale to sustain oneself in any conflict from life in general to outright war, and secondly the conduct of actual combat magic. A variety of god forms exist in which the War-self can be expressed, although hybrid or purely idiosyncratic forms work just as well. Ares, Ishtar, Ogoun, Thor, Mars, Mithras and Horus in particular are often used. Contemporary symbolism should not be neglected. Firearms and explosives are as welcoming to the red gnosis as swords and spears. Drums are virtually indispensable. Sigils drawn in flammable liquids, or indeed whole flaming circles in which to invoke should be considered.

Combat magic is usually practised openly with the adversary being publicly threatened and cursed, or finding himself the recipient of an unpleasant looking talisman, spell or rune. The aim is intimidation and control of one’s adversary who must therefore be made as paranoid as possible and informed of the origin of the attack. Otherwise combat magic takes the same general form as that used in Entropy Rites, with sigils and servitors carrying auto-destructive information to the target, although with sub-lethal intent.

However, the real skill of red magic is to be able to present such an overwhelming glamour of personal vitality, morale and potential for aggression that the exercise of combat magic is never required.

ORANGE MAGIC

Charlatanry, trickery, living by one’s wits and thinking fast on one’s feet are the essence of the orange power. These mercurial abilities were traditionally associated with the god forms which acted as patrons to doctors, magicians, gamblers and thieves. However the profession of medicine has now partly dissociated itself from charlatanry since doctors discovered that antibiotics and hygienic surgery actually worked. Nevertheless about eighty percent of medications are still basically placebos, and the profession still retains the mercurial caduceus for its emblem. Similarly the profession of magic has become less dependant on charlatanry with the discovery of the quantum-probabilistic nature of enchantment and divination and the virtual abandonment of classical alchemy and astrology. Pure magic is now best described as an expression of the octarine power, having an Uranian character. Yet charlatanry still has its place in magic as in medicine. Let us not forget that all “conjuring tricks” were once part of the shamanic warm up repertoire in which something lost or destroyed is miraculously restored by the magician to get the audience in the right mood before the serious business of placebo healing began. In its classical form, the magician puts a dead rabbit in a hat before pulling out a live one.

To the list of professions drawing heavily on the orange power one must now add salesman, confidence trickster, stockbroker and indeed any profession with an extreme heart attack rating. The motive power of the orange gnosis is basically fear, a species of fear which does not inhibit the user, but rather creates an extraordinary nervous speed that produces quick moves and answers in tight corners.

The apotheosis of the Wit-self is the ability to enter that state of mental overdrive in which the fast response is always forthcoming.This ability is,, paradoxically enough, created by not thinking about thinking, but rather allowing anxiety to partially paralyse the inhibitory process themselves so that the subconscious can throw out a quick witted response without conscious deliberation.

Invocations of the orange power are best delivered at frantic speed and gnosis can be deepened by the performance of mentally demanding tasks such as adding up large lists of numbers in one’s head or ripping open envelopes containing difficult questions and answering them instantly; activities which should be persisted with until a breakthrough to the experience of thinking without deliberation is achieved. Varied god forms can be used to give form to the Wit-self. Hermes, Loki, Coyote the Trickster and the Roman Mercurius are often employed.

Orange magic is usually restricted to invocations designed to enhance general quick wittedness in secular activities such as gambling, crime and intellectual pursuits. Enchantments and evocations performed subsequent to an invocation of the orange gnosis rarely seem to give results as effective as the invocation itself in my experience. Perhaps something should be said about crime and gambling for the benefit of those hotheads who may misunderstand what can be done with orange magic in support of such activities. Theft is ludicrously easy performed methodically yet the majority of thieves get caught after a while because they become addicted to anxiety, which they experience as excitement and start taking risks to increase it. The novice thief who, in state of extreme anxiety, takes something in a situation of zero risk, does not of course get caught and neither does the careful professional. However there are few careful professionals because there are far easier ways of making money in most societies for people with that kind of ability. The great majority of thieves however always manage to find some way of incriminating themselves because the anxiety of the theft itself fades, only the anxiety of punishment remains. Those quick witted and outwardly cool enough to thieve successfully can easily make more from salesmanship.

There are three types of persistent gambler. The losers account for two types. Firstly there are those addicted to their own arrogance, who just have to prove that they can beat pure chance or the odds set by the organisers. Secondly there are those addicted to the anxiety of loosing. Even if they win, they invariably throw it away again soon afterwards. Then there are the winners. These people are not gambling at all, either because they are organising the odds and stakes, or because they have inside information, or because they are cheating. This is true orange magic. Poker is not a game of chance if played skilfully, and skilful play includes not playing against persons of equal or superior skill, or persons holding a Smith and Weston to your Four Aces. Most conventional forms of gambling are set up in such a way that the use of anything but the most extreme forms of psychic power will make little difference. I would not bother to bet on odds that I had reduced from an hundred to one to merely sixty to one. However certain results obtained using double blind prescience with horse racing show encouraging potential.

Sleight of Mind (excerpt by Peter J Carroll)

The following texts are out of Pete Carroll’s forthcoming book “Liber Kaos, The Psychonomicon” (Weiser).
(at the time, donated by Morpheus Shapiro to The Castle BBS (which is now defunct), 2nd mention goes to Fra.:Apfelmann.
The book was subsequently published in 1992, with a shortened name: http://en.wikipedia.org/wiki/Special:BookSources/0877287422

Peter Carroll is best known for his works surrounding psychology, chaos magick theory, and other occultic topics.
A link to the wikipedia author bio page is here: http://en.wikipedia.org/wiki/Peter_J._Carroll

SLEIGHT OF MIND

The conscious mind is a maelstrom of fleeting thoughts, images,sensations, feelings, conflicting desires and doubts; barely able to confine its attention to a single clear objective for a microsecond before secondary thoughts begin to adulterate it and provoke yet further trains of mental discourse. If you do not believe this then attempt to confine your conscious attention to the dot at the end of this sentence without involving yourself in any other form of thinking, including thinking about the dot. Sleight of Mind means using the more stable thoughts, feelings,sensations and images stored in the subconscious or unconscious parts of the mind to launch or receive aetheric patterns. Tricks have to be used here, because if those things in the subconscious are brought into the focus of the conscious they will not be magically effective. On the other hand, they have to be released or activated somehow at a level just below conscious awareness for in their normal memory storage mode, which is an abstract code, they are not magically effective either. Thus the magician has to occupy his conscious mind with something which somehow activates his intent in his subconscious without consciously reminding him of what it is. This is basic Sleight of Mind. Though this seem paradoxical or impossible, there are many tricks in the lore of magic which make it easier in practice. Some consideration will be given to Sleight of Mind in each five classical magical operations.

SLEIGHT OF MIND IN ENCHANTMENT

Most traditional magical spells demand that the operator confine his attention to some abstract or analogical representation of what he wants to achieve. For example, to cause dissention amongst one’s foe, one might name a number of stones with their names, or better still some abstract form of their names, and then whilst hysterically angry, batter the stones together. The hysterical anger functions partly to block conscious thought and add force to the subconscious desire. What many conventional texts fail to mention is that during the magical act one must avoid consciously thinking or fantasising about desired result. Thus the anger should be stimulated by some means other than thinking of one’s foes, and if one wishes to shout something out during the battering of the stones it should be a consciously unintelligible statement. Even the desire read backwards may suffice. It is possible to use an inhibitory rather than an ecstatic means of preventing thought and channelling power to the subconscious. In this case the magician attempts to limit his conscious attention entirely to the performance of the enchantment by yoga type exercises and sensory deprivation to still the mind. This is usually a more difficult approach to enchantment for most magicians. If, in the above example, the battered stones are subsequently placed in a pouch as a talisman to reinforce the original spell, then the magician must also avoid consciously thinking about whatever it represents whenever he subsequently attempts to “charge” it again. All the spells which work are variants of this basic technique and work by the same basic mechanism. Baroque systems of symbol and correspondance are generally unnecessary. Effective spells can be created simply by modifying written, drawn, modelled or spoken representations of desire until they become consciously unintelligible. The subconscious will, of course, always know what the resulting sigil, diagram, artifact or mantra is actually for. Excellent results are often obtained by magicians who make up a collection of spells over a period and then perform them at a later date having consciously forgotten what they were for.

SLEIGHT OF MIND IN DIVINATION

There are three elements to be considered in divination; the target, the means of obtaining information about it and the interpretation of the information. It is essential that the target does not enter the field of conscious awareness during the obtaining of information about it, or the result will merely consist of ordinary thoughts, fantasies and guesses. Similarly the method of obtaining the information should preclude the interference of conscious thought. There are two basic methods for achieving this, sortiledge and hallucination. Sortilege procedures involve shuffling cards, rolling dice, casting bones or sticks or coins and similar methods. The principle here is that minute movements initiated by the subconscious will provide a mechanism by which the subconscious can communicate its psychic knowledge. Hallucinatory methods work in a similar fashion, the operator will gaze for example into a black mirror or a chalice of water and wait for his subconscious to reveal its psychic knowledge by optical hallucination. Other senses can also be used. For example a mixture of the four basic tastes can be imbibed to see which of the tastes predominates for any question, a previous attribution of, for example, sweet to yes, salt to probably, sour to probably not, and bitter to no, having been previously established. Whichever method is used, it is important that the subconscious is thoroughly informed of the target and that no conscious deliberation take place during the divination. One effective hallucinatory technique is to write the name of the target or better still draw an abstract sigil representing it, on the back of a black mirror. Any visions experienced whilst gazing blankly into it should be recorded by a machine or scribe. The interpretation can then safely be made in full conscious awareness afterwards, much as a spell is deliberately planned beforehand.

Careful observation will confirm that virtually all spontaneous parapsychological events occur through some form of sleight of mind. It is invariably something hovering just below the threshold of awareness that initiated an unusual event or gave one a curious half sensed feeling that something was about to happen just before it did. The magician seeks to exploid this effect deliberately, but in doing so he must avoid doing it deliberately as it were. Conscious lust of result destroys magical effect, so trickery must be employed to annul it and to activate the subconscious.

There are dangers inherent in the development of the sleight of mind technique for enchantment and divination. It is easy to become obsessed with what might or might not lurk just below the threshold of consciousness waiting to be triggered by a stray analogical thought. Thus a feeling of omnipotence can begin to develop, particularly if the magician starts to misinterpret divination as enchantment and comes to feel that everything going on around him is the result of his subconscious desires. The final madness begins when one starts interpreting even the disasters which befall one as expressions of what one must really have wanted. Paranoia can also become a vicious downward spiral. Those who harbour subconscious fears of things going wrong, or going against them, will find it remarkably easy to actually make things go badly for themselves with even a small degree of expertise at sleight of mind. The only defence against pitfalls is to adhere to the formal techniques of enchantment and divination, to ignore random results where possible, or to accept them with laughter, and as a general principle to think positive at all times, for such thoughts will permeate down to the subconscious.

SLEIGHT OF MIND IN EVOCATION

There are three elements involved in evocation, the implantation of the entity in the subconscious, the empowerment of the entity and the direction of the entity to various tasks. The implantation can be effected either by an extended effort of fantasy and imagination or by a more formal ritual in which the entity is visualised exercising the general types of power which the magician wishes it to have. The empowerment, which can form the climax to a ritual, consists of the magician confining his attention to the material basis of the entity, or some sigil, mantra, glyph or other abstract or analogical representation of it, whilst in full gnosis. Sexual gnosis is often used here as the symbolism of creating a being, albeit a non material one, is particularly appropriate; although, for reasons to be discussed in the sex magic section, it is generally unwise to empower entities with destructive capabilities in this manner. When directing an entity to perform a particular task it is usually more effective to use sleight of mind techniques rather than consciously meaningful commands. For example the magician can make the desired command into a mantra or sigil and recite or visualise these onto the material basis or visualised image of the entity.

Evoked entities should never be allowed to exceed the powers that the magician built into them, nor should the magician attempt to add extra capabilities to existing entities without careful consideration of the consequences. Evoked entities are the magicians servitors, he is their master, if he starts accepting advice from them the results can be disastrous. Four entities are usually sufficient. One for execution of complex enchantments, one for divinations where simple techniques may not suffice, one for magical defense, and also attack if necessary, and perhaps a fourth for works of Octarine Magic.

SLEIGHT OF MIND IN INVOCATION

Invocation is a three stage process. Firstly the magician consciously identifies with what is traditionally called a god-form, secondly he enters gnosis and thirdly the magicians subconsciousness manifests the powers of the god-form. A successful invocation means nothing less than full “possession” by the god-form. With practice the first stage of conscious identification can be abbreviated greatly to the point where it may only be necessary to concentrate momentarily on a well used god-form. God-forms may usefully be thought of as archetypal manifestations of basic human drives present in all individuals and available via aetheric resonance from the acts and thoughts of all other humans. The pagans were sensible enough to build the whole of hu[an psychology into most of their pantheons and to develop archetypal images to represent all of the various selves that the human organism is composed of. It is for this reason that classical pagan sybolism is so often used by magicians. However there is always a perfectly adequate amount of sex, violence, love, intellectual brilliance, death and everything else going on in the world at any time for the magician to establish aetheric resonance with, if he wishes to work in a more free form manner.

Basically two forms of subconscious activity have to be brought into play simultaneously for a successful invocation. The emotions must be selectively aroused to add power. This often begins consciously by an effort of deliberate simulation during the conscious identification phase and then forms a vital part of the gnosis phase, but it must develop its own momentum during the possession phase when the conscious lets the subconscious take over. The other subconscious faculty required appears to be located in the normally rather quiet right cerebral hemisphere. This must be induced to channel up the genius of whatever is invoked and to give it form and expression. The only certain technique here is to carefully prepare the ritual so that all the necessary physical materials and mental ideas and beliefs are available and then throw yourself wholeheartedly into it with a supreme effort of method acting. Fake it till you make it, as comprehensively as possible, until you get more out than you appear to be putting in. I am not satisfied by an invocation unless I am surprised by the result. Basically one is calling the gods, the archetypal forces, up out of oneself and from the collective aetheric of the human race and only if they exceed one’s expectations should the operation be regarded as successful. One of the most important sleight of mind tricks in invocation hinges on the curious relationship of ritual to belief. My fellow humans, it is my unfortunate duty to point out that we have greater propensity to believe what we do, than to do what we believe. All philosophy is biography; force someone to perform military or religious rituals and they will come to believe that they are a soldier or a religious devotee. Our beliefs are largely formed by what we find ourselves doing. The magician, however, exploids this mechanism to his advantage. He starts with an idea of what he wants to believe and then selects a ritual and a god-form in which he acts as though such beliefs are true. By performing them he alters his belief deliberately. Perhaps it would be better to say that he provides himself with a range of beliefs which he can invoke selectively to enable himself as circumstances demand. He should be capable of the actions which stem from the beliefs that he is a superb lover, a courageous and efficient warrior, an intellectual genius, a brilliant businessman, is supremely likable and charismatic and indeed anything else which might be useful.

Mastery of sleight of mind in invocation brings with it some dangers. The main thing is to avoid is excessive identification with any particular form which seems to yield good results. If a particular invoked form seems to be dominating a magicians entire existence, it is essential that he try something else as well, preferably something quite different, as an alternative. Otherwise he faces a long-term narrowing of his humanity which may well prove effective in the short term, but which leads inexorably to sterility and failure. The magician should also be aware of god-forms which begin to exceed the purposes for which they were invoked. There are many selves within us, we are all cases of multiple personality though generally unafflicted with the amnesia which is the hallmark of clinical manifestations of this condition. Sanity is a state in which our component selves love and trust each other and are prepared to let each other assume control as circumstances demand. If a particular self, enhanced by invocation, begins to seriously encroach on the functions of the other selves, it is a sign that something is going wrong, the basic self-love which binds the selves together is breaking down and demons will arise as a result. A demon is a god acting out of turn.

SLEIGHT OF MIND IN ILLUMINATION

Only those forms of illumination which lead to useful behaviour changes deserve to be known as such. When I hear the word “spirituality”, I tend to reach for a loaded wand. Most professionally spiritual people are vile and untrustworthy when off duty, simply because their beliefs conflict with basic drives and only manage to distort their natural behaviour temporarily. The demons then come screaming up out of the cellar at unexpected moments.

When selecting objectives for illumination, the magician should choose forms of self improvement which can be precisely specified and measured and which effect changes of behaviour in his entire existence. Invocation is the main tool in illumination, although enchantment where spells are cast upon oneselves and divination to seek objectives for illumination may also find some application. Evocation can sometimes be used with care, but there is no point in simply creating an entity that is the repository of what one wishes were true for oneself in general. This is a frequent mistake in religion. Forms of worship which create only entities in the subconscious are inferior to more wholehearted worship, which, at its best, is pure invocation. The Jesuits “Imitation of Christ” is more effective than merely praying to Jesus for example.

Illumination proceeds in the same general manner as invocation, except that the magician is striving to effect specific changes to his everyday behaviour, rather than to create enhanced facilities that can be drawn upon for particular purposes. The basic technique remains the same, the required beliefs are identified and then implanted in the subconscious by ritual or other acts. Such acts force the subconscious acquisition of the beliefs they imply.

Modest and realistic objectives are preferable to grandiose schemes in illumination. One modifies the behaviour and beliefs of others by beginning with only the most trivial demands. The same applies to oneselves. The magician should beware of implanting beliefs whose expression cannot be sustained by the human body or the environment. For example it is possible to implant the belief that flight can be achieved without an aircraft. However it has rarely proved possible to implant this belief deeply enough to ensure that such flights were not of exceedingly short duration. Nevertheless such feats as fire-walking and obliviousness to extreme pain are sometimes achieved by this mechanism.

The sleight of mind which implants belief through ritual action is more powerful than any other weapon that humanity possesses, yet its influence is so pervasive that we seldom notice it. It makes religions, wars, cults and cultures possible. It has killed countless millions and created our personal and social realities. Those who understand how to use it on others can be messiahs or dictators, depending on their degree of personal myopia. Those who understand how to apply it to themselves have a jewel beyond price if they use it wisely; otherwise they tend to rapidly invoke their own Nemesis with it.

SLEIGHT OF MIND IN DEMONOLOGY

A surprise addition. “Liber Boomerang”

A god ignored is a demon born. Think you to hypertrophy some selves at the expense of others? That which is denied gains power, and seeks strange and unexpected forms of manifestation. Deny Death and other forms of Suicide will arise. Deny Sex and bizzarre forms of its expression will torment you. Deny Love and absurd sentimentalities will disable you. Deny Aggression only to stare eventually at the bloody Knife in your shaking hand. Deny honest Fear and Desire only to create senseless neuroticism and avarice. Deny Laughter and the world laughs at you. Deny Magic only to become a confused robot, inexplicable even unto yourself.

[end]

PARADIGM SHIFTS AND AEONICS, by Pete Carroll

Donated by Morpheus Shapiro, from Fra.: Apfelmann, to StarLight Network’s fomer (now gone) CASTLE BBS (in USA)

PARADIGM SHIFTS AND AEONICS, by Pete Carroll
(wiki link to author bio: http://en.wikipedia.org/wiki/Peter_J._Carroll)

All the philosophies, creeds, dogmas and beliefs that humanity has evolved are variants of three great paradigms, the Transcendental, the Materialist and the Magical. In no human culture has any one of these paradigms been completely distinct from the others. For example in our own culture at the time of writing the Transcendental and Magical pradigms are frequently confused together.

Transcendental philosophies are basically religious and manifest in a spectrum stretching from the fringes of primitive spiritism through pagan polytheism to the monotheism of the Judaeo-Christian- Islamic traditions and the theoretical non-theistic systems of Buddhism and Taoism. In each case it is believed that some form of consciousness or spirit created and maintains the universe and that humans, other living organisms, contain some fragment of this consciousness or spirit which underlies the veil or illusion of matter. The essence of Transcendentalism is belief in spiritual beings greater than oneself or states of spiritual being superior to that which currently one enjoys. Earthly life is frequently seen merely as a form of dialoque between oneself and one’s deity or deities, or perhaps some impersonal form of higher force. The material world is a theatre for the spirit or soul or consciousness that created it. Spirit is the ultimate reality to the transcendentalist.

In the Materialist paradigm the universe is believed to consist fundamentally and entirely of matter. Energy is but a form of matter and together they subtend space and time within which all change occurs strictly on the basis of cause and effect. Human behaviour is reducible to biology, biology is reducible to chemistry, chemistry is reducible to physics and physics is reducible to mathematics. Mind and consciousness are thus merely electrochemical events in the brain and spirit is a word without objective content. The causes of some events are likely to remain obscure perhaps indefinitely, but there is an underlying faith :hat sufficient material cause must exist for any event. All human acts can be categorized as serving some biological need or as expressions of previously applied conditioning or merely as malfunction. The goal of materialist who eschews suicide is the pursuit of personal satisfaction including altruistic satisfactions if desired. The main difficulty in recognizing and describing the pure Magical Paradigm is that of insufficient vocabulary. Magical philosophy is only recently recovering from a heavy adulteration with transcendental theory. The word aether will be used to describe the fundamental reality of the magical paradigm. It is more or less equivalent to the idea of Mana used in oceanic shamanism. Aether in materialistic descriptions is information which structures matter and which all matter is capable of emitting and receiving. In transcendental terms aether is a sort of “life force” present in some degree in all things. It carries both knowledge about events and the ability to influence similar or sympathetic events. Events either arise sponataneously out of themselves or are encouraged to follow certain paths by influence of patterns in the aether. As all things have an aetheric part they can be considered to be alive i7 some sense. Thus all things happen by magic, the large scale features of the universe have a very strong aetheric pattern which makes them fairly predictable but difficult to influence by the aetheric patterns created by thought. Magicians see themselves as participating in nature. Transcendentalists like to think they are somehow above it. Materialists like to try and manipulate it.

Now this universe has the peculiarly accomodating property of tending to provide evidence for, and confirmation of, whatever paradigm one chooses to believe in. Presumably at some deep level there is a hidden symmetry between those things we call Matter, Aether and Spirit. Indeed, it is rare to find an individual or culture operating exclusively on a single one of these paradigms and none is ever entirely absent. Non dominant paradigms are always present as superstitions and fears. A subsequent section on Aeonics will attempt to untangle the influences of each of these great world views throughout history, to see how they have interacted with each other and to predict future trends. In the meantime an analysis of the radically differing concepts of time and self in each paradigm is offered to more fully distinguish the basic ideas.

Transcendentalists conceive of time in millennial and apocalyptic terms. Time is regareded as having a definite beginning and ending, both initiated by the activities of spiritual beings or forces. The end of time on the personal and cosmic scale is regarded not so much as a cessation of being but as a change to a state of non material being. The beginning of personal and cosmic time is similarly regarded as a creative act by spiritual agencies. Thus reproductive activity usually becomes heavily controlled and hedged about with taboo and restriction in religious cultures, as it implies an usurpation of the powers of deities. Reproduction also implies that death has in some measure been overcome. How awesome the power of creation and how final must earthly death subconsciously loom to a celibate and sterile priesthood.

All transcendentalisms embody elements of apocalyptism. Typically these are used to provoke revivals when business is slack or attention is drifting elsewhere. Thus it is suddenly revealed that the final days are at hand or that some earthly dispute is in fact a titanic battle against evil spiritual agencies.

Materialist time is linear but unbounded. Ideally it can be extended arbitrarily far in either direction from the present. To the strict materialist it is self-evidently futile to speculate about a beginning or an end to time. Similarly the materialist is contemptuous of any speculations about any forms of personal existence before birth or after death. The materialist may well fear painful or premature death but can have no fears about being dead.

The magical view is that time is cyclic and that all processes recur. Even cycles which appear to begin or end are actually parts of larger cycles. Thus all endings are beginnings and the end of time is synonymous with the beginning of time in another universe. The magical view that everything is recycled is reflected in the doctrine of reincarnation. The attractive idea of reincarnation has often persisted into the religious paradigm and many pagan and even some monotheist traditions have retained it. However religious theories invariably contaminate the original idea with beliefs about a personal soul. From a strictly magical viewpoint we are an accretion rather than an unfolded unity. The psyche has no particular centre, we are colonial beings, a rich collage of many selves. Thus as our bodies contain fragments from countless former beings, so does our psyche. However certain magical traditions retain techniques which allow the adept to transfer quite large amounts of his psyche in one piece should he consider this more useful than dispersing himself into humanity at large.

Each of the paradigms take a different view of the self. Transcendentalists view self as spirit inserted into matter. As a fragment or figment of deity the self regards itself as somehow placed in the world in a non arbitrary manner and endowed with free will. The transcendental view of self is relatively stable and non-problematic if shared as a consensus with all significant others. However, transcendental theories about the placement and purpose of self and its relationship to deities are mutually exclusive. Conflicting transcendentalisms can rarely co-exist for they threaten to disconform the images of self. Encounters which are not decisive tend to be mutually negatory in the long run.

Of the three views of self the purely materialistic one is the most problematical. If mind is an extension of matter it must obey material laws and the resulting deterministic view conflicts with the subjective experience of free will. On the other hand if mind and consciousness are assumed to be qualitatively different from matter then the self is incomprehensible to itself in material terms. Worse still perhaps, the materialist self must regard itself as a phenomenon of only temporary duration in contradiction of the subjective expectation of continuity of consciousness. Because a purely materialist view of self is so austere few are prepared to confront such naked existentialism. Consequently materialist cultures exhibit a frantic appetite for sensation, identification and more or less disposable irrational beliefs. Anything that will make the self seem less insubstantial.

The magical view of self is that it is based on the same random capricious chaos which makes the universe exist and do what it does. The magical self has no centre, it is not a unity but an assemblage of parts, any number of which may temorarily club together and call themselves “I”. This accords with the observation that our subjective experience consists of our various selves experiencing each other. Free will arises either as an outcome of a dispute between our various selves or as a sudden random creation of a new idea or option. In the magical view of self there is no spirit/matter or mind/body split and the paradoxes of free will and determinism disappear. Some of our acts arise from random choices between conditioned options and some from conditional choices between randomly created options. In practice most of our acts are based on rather complex hierarchical sequences of all four of these mechanisms. As soon as we have acted one of our selves proclaims “I did that!” so loudly that most of the other selves think they did it too.

Each of the three views of self has something derogatory to say about the other two. From the standpoint of the transcendental self the materialist self has become prey to pride of intellect, the demon hubris, whilst the magical view of self is considered to be entirely demonic. The material self views the transcendentalist as obsessed with assumptions having no basis in fact, and the magical self as being childlike and incoherent. From the standpoint of the magical view, the assorted selves of the transcendendatilst have ascribed a grossly exaggerated importance to one or a few of the selves which they call God or gods, whilst the materialist has attempted to make all his selves subordinate to the self that does the rational thinking. Ultimately it’s a matter of faith and taste. The transcedentalist has faith in his god self, the materialist has faith in his reasoning self and the selves of the magician have faith in each other. Naturally, all these forms of faith are subject to periods of doubt.

The Book of -ists and -isms by Peter J. Carroll

This is one in a series of mystical, magickal texts pulled from old public domain BBS libraries. All works believed to be public domain and reproduced here as I remove them from earlier areas of the site that are no longer updated. I know most of these were posted in the late 1980s though most texts would have been written years or decades later. To this point, the end of the text talks about the coming Millenia (year 2000) which may help put the author’s timeline into a bit of perspective. For those unaware of who Pete Carroll is, he is an author whose work primarily deals with Chaos Magick and theories surrounding Chaos Magick. Here is the Wiki link with a short bio and references for those interested in it (it’s a bit heady stuff, granted, Chaos Magick is) http://en.wikipedia.org/wiki/Peter_J._Carroll

Thus begins the text:

Psycho-historic Model I, By Pete Carrol The Psycho-Historic Mechanism of the Aeons, by Pete Carroll (The Book of -ists and -isms)

A superficial examination of the paradigms which have dominated aeons of cultural development indiicates that three major world views have arisen to dominance in succession. These are the magical, transcendental, and materialist paradigms. A simple picture of these views rising successively to prominence has a certain descriptive use but it lacks explanatory or predictive power and cannot account for the persistence or resurgence of a particular paradigm at some other point in cultural development. For this a more sophisticated model is required which includes a consideration of the various opposition philosophies which invariably complement the prevailing cultural paradigm. If the linear time frame of materialism and transcendentalism is combined with the cyclic or recurrent time frame of magical philosophy a graph can be derived which represent both the dominant and opposition paradigms in a form which exhibits considerable explanatory and predictive power, the Psychohistoric Model.

This model is qualitative, a quantitative treatment would imply a non-linear calibration of the time axis with dates specific to particular cultures. At the time of writing, various human cultures can be identified as passing through a particular aeon and it can be observed that cultures have varied considerably in the length of time they have to progress from one aeon to the next. In cultures where aeonic development has been rapid it is usual to find both remnants of previous aeonic paradigms and evidence of impending aeonic paradigms amongst various individuals and sub-cultures. This is particularly noticeable in western industrial nations at the time of writing. The ebb and flow of the magical, transcendental and magical paradigms appears to be partly due to competition between them and partly due to certain features of the paradigms themselves. Each has a tendency to become an awesome tyranny at its zenith whilst at its nadir its absence creates such difficulties that it inevitably persists as a rediculed, barely tolerated, or outright illegal opposition philosophy.

Each paradigm expresses itself with a particular physical technology. Thus the shamanic aeon is characerised by hunter- gatherer technologies, agrarian technologies characterize the religious aeon and the rationalist aeon is characterized by industrialism. The paradigm of the coming aeon will complement post industrial cultures.

There seems little value in extrapolating the psycho-history model backwards in time beyond the shamanic aeon for animistic beliefs appear to characterize the earliest forms of anything that can be called human culture. The aeons tend to divide quite neatly into two smaller phases each as the paradigms underlying them gain or loose ground relative to each other. The animist phase of the shamanic aeon is dominated by magic and materialism. Magic supplies the insight that all phenomena embody a particular power or mana which can be transfered or used to manipulate or anticipate the actions of those phenomena. The system is a perfectly rational extrapolation from the initial mana hypothesis and it is entirely empirical. Certain magical procedures are performed and certain results usually follow, apart from that the world is conceived in a simple materialistic fashion, as it presents itself to the senses. Transcendentalism plays no part in pure animism which has no pretences beyond assisting its practioners through this life. There would appear to be no purely animistic cultures left on this world but anthropologists have observed a few remote cultures in the spiritist phase of shamanism into which animism is prone to decay. In this phase magical theory becomes baroque as the decline of rational empiricism leads to a progressive divorce between magical procedures and their desired effects. Magical theories and procedures tend to proliferate for a time as their effects and explanatory power become less certain. Thus ritual, myth, fetishism and taboo come to the fore and begin to accrete transcendental overtones.

Pagan or polytheistic cultures arise with a more settled agricultural and city state civilisation. Magical theories and practices decline as the powers recognised in shamanism become anthropomorphized into human deities, synonymous with an increasing transcendentalism as the shamanic view of personal power becomes elaborated into a personal soul. Ritual negotiation with the gods comes to replace direct magical procedures. Materialism is largely absent from pagan metaphysical thought wherein the world is conceived in largely magical and transcendental terms. Such technical progress as occurs develops on a trial and error basis and any advances are more often given a mythological rather than a rational interpretation. The limited materialist theorizing about the world that does occur in pagan cultures invariably begins or ends with mythic premises. It is frequently a proscribed activity and not a few pagan philosophers paid dearly for their speculations if their conclusions differs from priestly orthodoxy.

Paganism tends to decay into monotheism during the religious aeon as magical theories are replaced by transcendental ones. A number of factors are at work here. Monotheism equates with the growing sense of individual self that transcendentalism stimulates. At the same time monotheism readily allows for more widespread and effective social control. It is also far easier to train a monotheistic priesthood or maintain a monotheistic theocracy. For the magic often expected of pagan priests is inherently difficult and unreliable except in the most talented hands and is not generally expected of monotheistic priests. As the monotheist phase progresses there is some increment in materialistic theories of nature but except where these are heavily circumscribed by theology such researches are conducted at great peril. Indeed, because both material and magical theories are in opposition to the prevailing orthodoxy, science and sorcery are often inseperable both to their practioners and to the priesthood which persecute them in this period. Peculiar hybrids of materialism and magic such as alchemy are frequently found in opposition to monotheism and magic often disguises itself as theurgy partly as protective camouflage and partly out of pure metaphysical confusion.

The gradual ascent of materialist philosophy towards the end of the religious aeon is coupled with technological developments. These in turn lead to a further decline in the mythical aspects of religion. Thus in the first atheistic phase of the rationalist aeon transcendental theories are giving ground to material ones. Such cultures usually remain nominally monotheist as religion recedes in the face of technological achievement and the ascendancy of material descriptions of reality. Purely magical theories virtually disappear during this phase although some spiritualist occultism often rears its grotesque head. This phenomena bears little relationship to magic. Any magic which manifests within it is explained away in terms of the transcendental materialism of which spiritualism consists. Freemasonry is characteristic of the increasing materialism and declining transcendentalism of this sub-aeon. Whilst nominally monotheistic, freemasonry seeks a mild transcendence through reason in its virtual worship of the rational archtect of the material universe. It is essentially a child of the old European enlightenment and persists on a clubbish basis although its original anti-clerical and anti-monarchist purposes are long forgotten. The philosophies of humanism, communism and capitalism also have their roots in the material transcendentalism of this aeon.

Atheism is prone to decay into nihilism as the rationalist aeon progresses. Transcendentalism becomes progressively less sustainable as a world view whilst the explanatory and technical power of materialism grows. As the materialist paradigm peaks it becomes sterile and tyrannical in its attempt to quantify all things in material terms. At the time of writing, many of the world’s current problems are due to large segments of the dominant Western culture entering their nihilist phase. The initial optimism of capitalism, science and socialism is fading as faith in the products of these systems diminishes and no alternatives seem to present themselves as we accelerate into global ecological squalor.

Magic and transcendentalism exist in oposition to the dominant materialist paradigm and often become confused for this reason, much as magic and science were often confused together in their opposition to monotheism in the religious aeon. Magical theories tend to proliferate partly in response to the tyranny of materialism and partly because although materialism is self evidently incomplete, the holes cannot be patched with a transcendentalism that is tinged with increasing absurdity. Thus in opposition to nihilistic materialism we find the remains of a monotheistic transcendentalism which we find the remains of a monotheistic transcendentalism which is on the way out and a purely magical view, manifesting, for example, in the growth of parapsychology, which is on the increase. Strange admixtures of magic and transcendentalism in various proportions arise at this time. Neo-paganism, witchcraft and white light occultism are characteristic rebel philosophies during the cultural dominance of nihilism. Charismatic revival movements on the fringes of a decaying monotheism attempt to perceive and invoke the supposed magical powers of their deity as an immediate way to bolster a transcendentalism which is inexorably fading into obscurity. Similarly in the initial phase of the revival of magic, transcendental or neo-religious themes tend to become mixed with magic. However the psycho-history model predicts that they will part company and that the surviving magical traditions will be those with no religious components. The model further predicts that the nihilist phase of the rationalist aeon will give way to a new aeon in which the relative strengths of the three paradigms will be in a similar configuration to that of the shamanic aeon. Materialist and magical beliefs will dominate the culture of the new aeon initially and then magic alone will come to dominate. The new aeon has been dubbed the Pandaemonaeon and its first phase the Chaoist sub-aeon in recognition of the non transcendental magic- materialist theories which will characterize it.

From the standpoint of the popular rational materialism which dominates the nihilist phase it may appear absurd that the philosophy of magic will arise first to complement and then surpass that of science and materialism. However the most advanced scientific theories are already beginning to exhibit magical features in their new descriptions of reality. Both in particle physics and cosmogenesis a fundamental acausality, indeterminacy and observer dependence is now ascribed to reality. These are, properly speaking, magical theories, not material ones. It also appears that in biology, psychology and medicine materialist theories of strict causality must give ground to some form of emergent vitalism for organisms are evidently more than the sum of their parts. This co-emergent vital principle or morphic field is equivalent to the intrinsic power or mana of magical theory.

The prevailing orthodoxy of the coming chaoist age will represent something of a truce between magic and science; although the magical aspects may take on heavy scientific camouflage first to make them more acceptable. Transcendental theories will virtually disappear and magical phenomena will no longer be acknowledged as proof of anything spiritual. The word “God” will be both objectively and subjectively meaningless except to a few cliques and cranks; although towards the end of the pandaemonaeon new forms of magical transcendentalism will arise but it would be premature to speculate on their precise manifestation. The model does not predict the nature of the characteristic post-industrial technology of the impending aeon. The decline of materialistic theories throughout the aeon does not in itself imply the loss of advanced technology. As technology becomes progressively more complex and less comprehensible there is a tendency to conceive of it and use it as though it were a magical phenomenon. Devices incorporating quantum mechanical or direct psi-interactive components may well make any distinction between magical and material systems meaningless in any case. So the impending pandaemonaeon may be characterized by an extremely complex yet rationally incomprehensible high technology. Alternatively the model will equally well accommodate a post catastrophe technology sufficient to support a new hunter gatherer tribalized society resembling the first shamanic aeon when the relative strengths of the paradigms were similar. At the time of writing it is too early to speculate on the character of the second phase of the pandaemoneaon which has been left nameless. It remains to be seen whether humanity will spend this phase out amongst the stars or squabbling over tinned food in the smoking ruins. Yet any credible form of stellar travel will have to be based on principles more akin to those currently under investigation in magic than in science. Some form of machine enhanced teleportation might suffice, reaction-thrust vehicles plainly will not.

The magician’s stance towards the aeonic cycle depends on his attitude towards change. Progress is merely the mechanism whereby humanity exchanges one set of problems for another, often larger, set. To campaign for or against change is necessarily to draw oneself into strife and conflict. Yet it seems that by nature we find it more stimulating to engage in turmoil and contention than to abstain. The advantages of having history on one’s side are that one may enjoy the company of radical rather than conservative minds and one may even enjoy the satisfaction of being proved right in one’s lifetime. The satisfactions afforded by the defense of orthodoxy and the bittersweet appeal of vainglorious defeat should not, however, be underestimated. Politics, being a mere squabble over the secondary codification of the primary values of a society, has little effect on the aeonic cycle. All it can do is effect the timing. Democracy for example is entirely due to industrialism, military technology and the weaking of monotheism; it is not something which arises out of politics itself, nor is it by any means the ultimate form of social organisation. If there is a tide in the affairs of men then it is caused by deep changes in our views of self and reality and politics are mere eddies and ripples on its surface.

Armed with the Psycho-historic model of aeonic change the magician can readily see what factors he should work on to hasten impede or reverse aeonic development in a particular culture or sub-culture. However, one hopes that the primary concern for contemporary magi is to ensure the safe and speedy birth of the pandaemonaeon from within the materialistic culture. To assist in this transition, magical philosophy must strive for three things. Firstly, it must strive to eliminate any remaining transcendental or religious concepts which still contaminate it. These are destined for the dustbin of history for a long while and when they eventually re-emerge it will be in a completely different form anyway. Secondly, it must seek to present its ideas and techniques using maximum camouflage. Magic must enter popular consciousness using a series of Trojan horses. Thirdly, as a precautionary measure magic should attempt to undermine the decaying remnants of monotheism without offering itself as a target in the process. For example, parapsychology presents an enormous and unacknowledged threat to fundamentalism; although the existence of various idiotic satanisms is surely a great comfort to it.

Dangerous times lie ahead. Millennial apocalyptic beliefs present in monotheism may still yet trigger disaster during the death spasms of transcendentalism. A fierce rearguard action may be expected from materialist philosophies as they slide further into a nihilism whose adherents will, for a while, demand ever more of what is not working, ever more luxury and sensationalism in an ecology unable to support it. The birth of the pandaemonaeon as a generally accepted paradigm could be a long and bloody business. If things go badly it could be preceded by a catastrophe which precipitates us into a new stone age rather than an interstellar age. Although there will be important niches for magicians in either situation, I would prefer my descendants to perform their sorceries amongst the stars, rather than huddled in the ruins.

Quarterly self-evaluation for CEOs made easy ;)

In 2011, during his tenure as CEO of Linden Labs, every quarter Philip Rosedale would send a Surveymonkey survey, totally anonymous, to all employees that asked 3 questions:

1 – Do you want to keep me as a CEO or get a new one?

2 – Regardless of what your answer to the first question is, do you think I am getting better at my job or worse?

3 – (open text box) Why?

The next day he would share the results (a percentage graph showing answers of 1 and 2), the answers to the 3rd question would be keep private.

Something every CEO should do — and if your CEO wouldn’t do this, the question is why not? Perhaps everyone in an executive or managerial role could do this as well, though does seem poignent a CEO of a modern tech company, striving for transparency and accountability, as well to measure over time (using trends) sees where he is at the company, to herald when it may be time for them to move on.

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