scholarship – Page 3 – Journey Through The Obsidian Dream

Orphic Hymns: Taylor vs. Athanassakis

Satyr Magos03/11/2013

Classicist Apostolos Athanassakis recently released a new edition of his English translations of the Orphic hymns—previously released in the 1970s and, to the best of my ability to determine, the first new translation since Thomas Taylor’s in 1792. I’ve been going over the hymns and notes for the last month, and using the hymns in my rituals for the last two weeks. I must admit, that I’ve been rather surprised by the results.

Firstly, the Athanassakis translation is every bit as different from the Taylor as I would have imagined: no anachronistic rhyming couplets, no 18th century euphemisms or evasions, no substitutions of Roman names for Greek. Because Classical scholarship has come a long way in the last two hundred years, I do not hesitate to assert that the translations are more accurate for reasons other than the brutal mangling needed to turn Koine iambic hexameter into English rhyming couplets. And, to my delight, my own translation of the Hymn to Phanes ends up looking pretty solid.

For worship of the Hellenic gods, the new translation is by far superior: epithets are better preserved, and Athanassakis pointedly maintained what he felt to be the religious feel of the texts. Dionysus, Phanes/Eros, Hermes, and Aphrodite have all responded well in my private rites.

For in/evocation of the Planetary powers, however, and to my extreme surprise, I have found the Taylor translations to yield much better results. This is partly because, however I may despise them aesthetically, rhyming couplets make great magic. This may also be partly because the Taylor translations have been so thoroughly incorporated into the Hermetic tradition, and thus provide better access to that magical current. Further, the actual textual differences between the texts(coincidentally or otherwise) align the Taylor translation more closely with the Planetary powers than with the divine mythology.

Thus, while I must strongly advocate that any Hellenic-flavored neo-Pagan invest in the Athanassakis translation, as well as anyone with a scholarly interest in the hymns, ceremonial magicians have no need to do so.

In art, scholarship

Dionysiac Sketches

Satyr Magos12/10/2013

A pair of sketches from the last few days: a female satyr (unattested in the 5th and 4th centuries Greece, but appearingin the Roman era and rife in later neo-Classical periods) and a Dionysiac phallus.

From Eric Csapo:

The zoomorphic concept of the phallus is pervasive in Greek thought-one has only to think of the many representations of phallus birds in Greek art. It is also essentially Dionysiac. The phallus icon of Dionysus and the phalli carried in Dionysiac processions are always regarded as independent living organisms, of which the glans is a head, equipped with eyes and sometimes with (phallic, horse-like) ears and other animal attributes (see Plates 1A, 1B, 1C, 3, 4, 8A, 8B).41 The eyes, ears, and the phallus are the essential organs of the Dionysiac creature, but especially the eyes and phallus, because, though one can be possessed by music through one’s ears and possess others through theirs, it is by one’s own eyes and phallus that one is both possessed and takes possession.
— p.260 “Riding the Phallus for Dionysus: Iconology, Ritual, and Gender-Role De/Construction.” Phoenix. 51. no.3/4 (Autumn – Winter, 1997): 253-295. Emphasis mine.

In art, scholarship, witchcraft

Tables and Triangles

Satyr Magos03/07/2013

The sacred geometry of conjuring circles has proven one of the most surprising difficulties in my study of ceremonial magic. Even as someone who can draw well, there’s something about concentric circles brings out more of the OCD than the artiste. So I started playing around with my computer.

This first image was designed with a Trithemian table of practice in mind, but I haven’t quite mastered circular text in either the GIMP or Inkscape, the two image programs I can afford. In my studies of ceremonial magic, freely available electronic templates were of immense use to me, so I offer this one here in the public domain for use by anyone for anything. It’s not perfect, but it’s better than anything I could find royalty-free. Enjoy

This second is the first stage of a prototype based on the Trithemian table, using the Agrippan planetary characters rather than the names of the archangels. My thought is that I, or anyone else, might substitute the elemental or directional powers with whom they are most intimate for the four angels Trithemius prescribes. I share it here for private use, and I would be delighted to hear about any experiments performed with it.

This third and final table that I’m going to share today is the one revealed to me by the powers of Saturn during the Seven Spheres in Seven Days challenge. I share this, too, for personal experimentation only.

In scholarship, witchcraft

The Dweller at the Threshold … Again

Satyr Magos02/07/2013

At the beginning of the summer, I took on two projects that have given me much more trouble than I anticipated. To my frustration, the trouble has not been that the work, itself, is beyond me, but rather the emotional crisis that it has precipitated.

Skylights

With the conclusion of the 2012-13 academic year, I have been studying and experimenting with ceremonial magic for two years. I have conjured my Natal Genius and Daemon. I have journeyed to each of the seven Spheres via both neo-shamanic visionary techniques and by conjuring archangels to lead the way. I have employed electional astrology to create talismans of great power, and conjured the powers of the planets to influence the shape of politics.

I recognize that this is a pittance, and that I have barely scratched the surface of the subject matter. I have dabbled in the Golden Dawn and Agrippa the Picatrix and the Arbatel, mostly via Christopher Penczak, Rufus Opus, Christopher Warnock, and a few other modern authors. Although I await Aaron Leitch’s new book eagerly, I have not yet even made the most cursory study of Enochian magic. Although I have read Crowley/Mather’s Goetia, I have never conjured any of those demons. There are countless grimoires of which I know precisely nothing.

With that said, however, I think that the products of my experiments—my insights and my struggles—may be useful to others. There are core concepts in ceremonial magic that are simply alien to anyone coming from a witchcraft background like my own, and straightforward presentation of the core techniques are few and far between. As such, I think that I might be able to shed some light on the path, at least the first few steps, and have committed myself to writing a chapbook on the subject by the end of the summer.

The plan is to publish the results of my experiments so that others may build upon them. As I said on tumblr, I would like a few beta-readers who have more experience with conjuration than I have so that they can tell me how far off the mark I am, and a few beta-readers with no experience in conjuration to try to see if my UPG works for others. I have one volunteer for the former and two for the latter, but would like one or two more of each. (Hint. Hint.)

Translating the Stele of Jeu

I began performing the Stele of Jeu as a part of my Esbat rites at the end of 2011. Although I no longer perform the ritual quite so regularly, I still find it to be an exceptionally useful part of my practice. Because of the difficulties that one of my friends is having right now, I believe that the ritual would benefit her a great deal. Unfortunately, however, she is not of a mindset which will permit her to simply perform the ritual: it’s too alien. So I have taken it upon myself to annotate and, where possible, rephrase the ritual for her benefit, and the benefit of other witches who find the peculiar language of Greek-translated-for-scholars to be incomprehensible bordering on intimidating.

In my magical fantasy world, this project will culminate in my writing a version of the Stele for witches of an eclectic Wiccan background what Crowley did for his own students and peers in writing Liber Samekh. Unfortunately this has been hampered by my inability to locate any scholarship on the subject, forcing me to rely in unseemly fashion on my personal experiments and UPG, and on the research of Mr. Jack Faust.

The Crisis

The crisis these projects has engendered is twofold, but the components are embarrassingly straightforward.

Firstly, I am plagued by the question, “Who am I to pose as an expert of any kind?” The fact of the matter is that I know how little I know. For all that I’ve been practicing magic for upward of fifteen years, my neuroses and social circles have somewhat limited my avenues of research. Attending college in Indiana has also been surprisingly limiting to my options for interlibrary loan.

The fact that I am explicitly positioning myself as a fellow Seeker, not an expert or teacher does not seem to assuage this fear at all. The fact of the matter is that I want to be a community leader somewhere down the road, have said so before, and only a fool could fail to put two and two together: Yes, I am hoping that some day, when I have something more substantial to offer, people will remember that I had clever things to say before.

Secondly, somewhat in light of the above, I find myself asking the question, “Is this where I want to focus my efforts?” I am just old enough, at 32, that I am beginning to really feel my own mortality. There are so many things I want to study, so many experiments that I want to do, so many books that I want to write. Every time I choose to focus on one of them, I am potentially closing off others simply by virtue of the limited time available to me.

Is planetary witchcraft the thing I want to focus on? What about the visionary work? What about the alchemy? What about the elemental powers I have touched, or the Chaos Magic I’ve dabbled in, my experiments in art as magic? And where does that leave time for my novels? Or my formal, public scholarship?

And, oh, yes, that whole thing where I want to seek out my gods but am deathly terrified to do so.

So I find myself stalling. Sure, I needed to take advantage of this long weekend to actually relax and get some things done around the house. Yes, I need to work my job to pay my rent and save up in hopes of being able to study in Greece at the end of the coming school year. Damn right I need to actually get caught up on my sleep. But I don’t need to do any of these things to the exclusion of the Work.

ETA: Edited to provide link and correct the spelling of Mr. Leitch’s name. My apologies, sir.

In hedonism, scholarship, witchcraft

My Liberalia

Satyr Magos18/02/2013

Calendars are a problem. The more of them you have, the harder they are to match up. At this stage in my life, I’m struggling to reconcile four: the Gregorian, the academic, the lunar, and the Wheel of the Year. Sometimes, it can be a fucking mess, especially as I try to splice in ancient festivals AND keep everything relevant to the life I actually live.

So, it was very much to my delight last year when I learned of an interesting coincidence: namely that Saint Patrick’s Day (an “Irish” American drinking festival, for those who don’t live in the USA) and the Liberalia fall at about the same time. Even more fortuitous, both coincide with the beginning of Spring Break (an academic American drinking festival) at my particular institution of higher education. My celebrations last year were impromptu and (mostly) solitary. But I did start a batch of mead with this year in mind.

Now the date approaches and I watch with some curiosity as Sanion anticipates Anthesteria. I am trying to find time to do research into what “traditional” festivities would have included, and then decide / beg for divine inspiration as to which elements to maintain, which to adopt from other festivals, and what to make up whole cloth.

There will be wine, of course, and mead: both drinking the mead I started last year and will bottle in about a week, and the starting of a new batch for next year. And feasting: I never open the Sunrise Temple without providing food. Offerings aplenty to the God, and a special altar erected to him for the occasion.

But what else? I don’t really have the resources to put on a play of any kind, and playing movies in the background seems … a weak

substitute at best. (Besides which, all the appropriate movies that I own will be played for the same people three weeks prior at my Midsem party.) Perhaps I can encourage participants to declaim from the various hymns to Dionysus; a lot of them are thespians, they’ll probably get a kick out of it. And should I bring in elements of the Urban Dionysia, which falls about the same time of year (depending on the vagaries of the lunar calendar) but much less fortuitously in terms of free time to devote to worship?

I’m thinking that there may be some ritual (and playful) flogging, both to purify and to excite (though, contrary to Pausanius’ Skiereia, it will be everyone getting lashed). Possibly arts-and-crafts, especially the making and donning of masks and thyrsoi. I may encourage cross-dressing, in honor of the god’s youth spent hiding from Hera, and in memory of Tieresias and Cadmus, who donned women’s clothing that they might participate in the rites when the other men of Thebes followed Pentheus’ lead in denying Dionysus.

Hopefully everyone will have enough fun to get naked, because … Maenads and Satyrs, duh. Should that happen, face and body paint are great games.

I have numerous Tarot decks, and it might be an interesting occasion on which to employ the oracular powers of Dionysus. Also, the ouija board. (Of course I have a ouija board. Don’t look at me that way. You have one, too.)

All this would be just a little easier, of course, if I had a more concrete relationship with the god. When I do my thrice-weekly offering rites, I hail him as I pour the libations: “Dionysus, Liber Pater, Lord of the Vine, source and surcease of madness.” But if those things were all that he is to me, then I would not need to have a festival: I would simply meditate on what passes for my sanity whilst drinking until I cry. But Dionysus is more than that. So much more.

I struggle in my search for how best to honor him.

In hedonism, scholarship, witchcraft

Hyperbolic Masculinity as an Expression of Queerness and a Source of Magical Power

Satyr Magos07/02/2013

In the ancient world, the power of magic was sometimes understood to be fueled by twistedness and inversion[1]: twisted, spiraled, and backwards writing; calling upon the restless dead for aid; binding. In a sense, I have been drawing on that for years: flaunting my difference, my Otherness, and making it into a source of distinction and recognition. I have, at times, less-than-half-jokingly referred to my gender identity as “witch” rather than as masculine, feminine, or even genderqueer in the sense that word is usually understood. I wear skirts instead of pants whenever possible, and make elaborate ritual robes for myself which double as “costumes” and festival garb, and I wear my peplos in effeminate fashion.

I am queer and I am a witch and people fucking know it. I am that I am. Certainly there are disadvantages to this, but there is power in it, as well.

And yet …. Gayatri Gopinath would argue that my “cross-dressing”[2] is, itself, an expression of another form of hegemony, which conflates same-sex desire with gender deviance.[3] Thus, disdaining the Euro-American emphasis on androgyny and inverted gender expression, she argues that what she describes as “hyperbolic femininity” can be and is a clear expression of queerness and queer desire among some women.[4] Because she is largely discussing this phenomenon in the context of popular South Asian culture and the tension between nationalist and diaspora populations, she cites a number of films for exempla of this phenomenon: Fire (1996), Ustav (1984), and Hum Aapke Hain Koun…! (1994), in particular.[5] This idea is particularly moving to me at this stage in my life, when, given my career choices, publically “cross dressing” as I currently do may well be barred to me.

I am not willing or able to live without being visibly queer. Interestingly, though, I have already been engaging in behaviors which could well be described as “hyperbolic masculinity”: adopting and adapting exceptionally butch tropes to serve my queer sorcery. For much of my life I have shaved with a particular brand of razor; to my annoyance, they have phased out my preferred model, and even if they had not, my environmentalist and feminist ethics, as well as my poverty, all agree that I should cease to patronize the company. So I have acquired an old fashioned straight razor from an estate sale, and am simultaneously learning the art of shaving with a deadly blade and the skill of keeping it adequately sharp. When not in use, the razor lives in the box on my altar with my Venusian seals and talismans.[6] Having recently given in to social pressure and conceded to the wearing of a neck tie—at thirty-two years of age, a (hypothetically) cisgendered-presenting male can’t get away with disdaining them in a “professional” or formal environment—I have committed myself to learning complicated and uncommon knots. My favorite, so far, is the Eldredge knot, which I find works particularly well with my Jupiterian tie. The Trinity knot is also fun, though I haven’t quite mastered it. My taste in the ties, themselves, is just as eccentric. I wear a vests and jackets at times and in places where they are entirely over-the-top: my co-ed campus where pajamas are as common as cargo pants and my favorite dive bars, for example. My chivalry knows no restraints of class or virtue: I hold the door open for everyone; I will come to the aid of anyone who asks nicely, male or female, “purest” virgin or even sluttier than myself; and I do the damnedest to keep my nose out of other people’s business unless that business is actually hurting someone else.

The thing of it is, I take a great deal of pleasure in my male body. It’s the constraints and strictures of masculinity which I despise: The presumption that I must dominate or be dominated. The presumed (and violently enforced) limits on my capacity for emotion and its expression: that being hurt by someone, or sympathetic to the pain of others, is proof of weakness and failure. The constant “threat” of loosing my Man Card—I burned that piece of shit long before I began identifying as a queer or a feminist—and all the Guy Rules I’m supposed to follow in order to keep it, and the way in which my refusal to play those games threatens the masculinity of others, and thereby exposes me to the risk of physical and sexual assault.

But my my body? The flesh which thousands of years worth of mystics and puritans have said that I must despise if I’m ever to touch the divine? I love it! The mass and strength of it: the wide shoulders and large hands, and the long, square lines.The warmth and shelter and pleasure I can offer by virtue of my size and above-average core temperature. All my hair; both that on my head and all the rest. The nipples which serve no purpose save for my pleasure, and being pierced. The push and pull of penetrating and of being penetrated.

It helps that I’m pretty, of course. But I think I’d like my body even if I weren’t.

And it infuriates me that the value of my flesh—the likelihood that I will be aided by the police, or assaulted by them; the quality of the medical treatment I will receive; my chances of promotion or even employment; and so many other things—depends on the degree to which I conform to the hegemonic expectations of others. I hate that my ability to survive in the world is dependent on playing into a rigged game that literally kills the losers.[7] I hate even more that, when I play, the game is stacked in my favor.

All of which is why I have, traditionally, drawn my power from my identity as an outsider, the monstrous Other. Sadly, though, that game may be played out for me.

My best hope, now, is to discover if I can draw power from from the other game, too. There is magic in the authority that flows from being perceived as a butch (cis-het) man. I just have to hope that if I’m very clever, maybe I can figure out ways of making certain that my share of that hegemonic current always undercuts the banks of its headwater. And I have to hope that if I’m very lucky and careful, as well, maybe I can do it without being poisoned when I drink from that most bitter well.

1 – Ogden, Daniel. “Binding Spells, Curse Tablets, and Voodoo Dolls in the Greek and Roman Worlds.” Witchcraft and Magic in Europe: Ancient Greece and Rome. Edited by Bengt Ankarloo and Stuart Clark. Philadelphia: University of Pennsylvania Press, 1999. p.29

2 – A problematic frame that implies there is some validity to the distinctions between gendered clothing, that the “line” I am “crossing” in my dress is in some way real.

3 – Gopinath, Gayatri. Impossible Desires. Durham: Duke University Press (2005). You should read it. It will make you smarter. It also digs into the way heteronomativity and nationalism are intertwined. Good stuff.

4 – Ibid. 104

5 – Ibid. 24, 103-13. Actually, it’s pretty much her core methodology, but these passages are particularly relevant.

6 – In an unrelated note, even if you don’t use a straight razor, I really recommend making the switch to an old school shaving brush and mug with a good organic soap: it’s actually cheaper than chemical shaving cream, works much better, and feels really, really good.

7 – Through race- and class-based differences in health outcomes, a racialized and classist prison industrial system, and institutionalized racial violence in the forms of police brutality and murder, and the unequal enforcement of the death penalty. There are months of research to be done on this subject, though, so, no: I’m not just going to cherry-pick you some links. The science is in; do your homework.

In scholarship, witchcraft

Liber Lux: Kia: Addendum

Satyr Magos25/10/2012

Kia: The absolute freedom which being free is mighty enough to be “reality” and free at any time: therefore is not potential or manifest (except as it’s instant possibility) by ideas of freedom or “means,” but by the Ego being free to receive it, by being free of ideas about it and by not believing. The less said of it (Kia) the less obscure is it. Remember evolution teaches by terrible punishments-that conception is ultimate reality but not
ultimate freedom from evolution.

Spare, Austin Osman. The Book of Pleasure.

For Mr. Jack Faust. Very belated, with apologies.

Because Kia did not begin with Peter Carroll.

In scholarship, witchcraft

Failed Enchantment: No Scholarship for Satyr Magos

Satyr Magos04/09/2012

I don’t often enchant for concrete outcomes. The fact is that I have most of what I want and need. My web of influence (and social privilege) and mundane efforts keep things flowing pretty well. Most of my enchantments are aimed at bolstering that web: my planetary talismans, my safe-travel spells, and my circles of protection. Every once in a while, though, I do need something specific badly enough that I enchant for it: generally it works; this time it didn’t.

At the end of July I was invited to apply for a “scholarship” (actually a service-based work-study) program offered by my school. I cut things pretty close last year, and part of the problem was that I couldn’t get all my work-study hours, which the program would guarantee me. In addition to about a thousand extra dollars to live on each semester, it also offered a stipend for summer work. I wanted it badly.

As one is supposed to, I did a Tarot spread about the application. On the one hand the message was clear: yes, I should apply. On the other hand, the actual outcome was more ambiguous.

I put in the work on both ends. I was given two weeks from the time I received the invitation to the due date. I busted ass on application, itself, and turned it in on time. It was a damn good application essay, if I do say so myself.

Aradia and I charged a sigil and fired it off with a seven-day candle. I then sent that sigil to a few, select, close friends so that they could help charge it, too.

Then I waited. I was supposed to hear back about my application by the 6th of August. No word came. I got caught up in the process of packing, and basically let it go.

I got to Sunrise on the 14th of August. Still no word had come. So I walked up to the office and asked. The email had been sent, they told me. But, no: I had not been selected for the program. The application and the spell had failed.

There are a lot of variables here. Perhaps my application was invalidated for some technical reason I can’t know. Perhaps the sigils I designed were flawed in some way. Aradia and I raised energy for the sigils by laughter; perhaps that was not the way to go. Perhaps passing them off for a boost was a bad idea. Perhaps they somehow conflicted with other enchantments I have in place to assure my financial solvency. Perhaps my mistake was as simple as failing to encode a time frame: perhaps I will be selected for the program next year, on the basis of the same application.

A brief consultation with the Tarot—“Why did my spell to receive the scholarship fail?”—produced what you see below….

…. which basically comes across as pure static. Obviously, one could interpret this as “you didn’t put the work in”, but …. to the best of my ability to determine, I did. And the optimist in me wants to try to spit in as, “because something better is in the pipeline.”

Thoughts or suggestions would be very welcome.

In scholarship, witchcraft

Project Null

Satyr Magos23/08/2012

Closing one project makes way to begin another. The next major project in my cue is a study of Chaos Magick. At Aradia’s suggestion, I have decided to call these experiments Project Null, and tag related blog posts accordingly. (The Squirrel has pointed out to me that this is somewhat grandios and rediculous, to which I could only respond, “Yes. And?”

One of the things I learned during the last experiment was that I needed to set more concrete goals. Here, then, are lists of the sources and resources I am planning to make use of so far. The reading list will grow longer, and I can only ask for your help with this dear readers: who/what else should I be reading? Is Frater U.D. worth my time? Who else was/is iconic and revolutionary in the Chaos Magick movement that I clearly haven’t heard of and simply shouldn’t ignore?

(RE)SOURCES

Carroll, Peter. Liber Null & Psychonaut.

–. Liber Chaos.

Hine, Phil. Condensed Chaos.

Mace, Stephen. Stealing the Fire From Heaven.

Miller, Jason. Strategic Sorcery. Blog.

–. Sorcerer’s Secrets.

Moore, Alan. Promethea.

Morrison, Grant. The Invisibles.

–. The Disinformation Speech.

White, Gordon. Rune Soup. Blog.

ROADMAP AND GOALS

1) Liber Null. I’ve gotta start somewhere, and given the contents of my library and Aradia’s, this seems like the best place. With a little bit of dedication, I should qualify for initiation into the IOT by the time I’m done.

1.1) Liber MMM. Particularly the meditation and the sigils. These experiments will continue throughout the project and hopefully beyond. The first weeks of Project Null will be devoted exclusively to developing a meditation practice—something I’ve never done—and reestablishing my daily banishing practice.

1.1.1) Mind Control. I will begin by setting aside 5 minutes a day for these mindfulness exercises. By the end of the year, I want to be capable of minutes of visualization and/or object concentration for 15 or 20 at a stretch three times a week. This may seem like a low bar. If it turns out to be, I’ll raise it.

1.1.2) Magic: Banishing and Sigils. In terms of banishing, I will continue experimenting with daily banishing rituals until I perfect one for my own purposes. As for sigils, I will begin by firing off at least one shoal of 3-5 sigils every week. I’m a greedy bastard: there’s at least that much I want in the world. (And if I run out of things I want, I can always start working for others.)

1.1.3) Dreaming. This art has eluded me for years. As such I will simply set pursuing it as a goal. In addition to Carroll, I intend to make use of Frater Acher’s recommendations on the subject.

1.2) Liber Lux, Liber Nox. Oh, yeah: y’all know I go both ways. The second and third books of Liber Null are as much theory as practice, and not all of the practice is relevant to me, but I will commit to studying each section and writing about them, and explaining my decisions for those exercises which I choose not to work through. I intend to have completed my first run through Liber Lux and Liber Nox by the end of October.

1.3) Liber AOM. This shit is just whak, and much of it irrelevant as someone working reasonably hard to not die any time in the near future. Still, I’ll spend some time in October and November (assuming I’m on track) exploring these concepts.

2) Psychonaut. As I work my way through Liber Null, it is my intention to simultaneously work through Psychonaut. I have already performed the Mass of Chaos, adapting it to dedicate my Chaos altar. I hope to incorporate the suggestions and contexts provided by Psychonaut to the work of Liber Null. As such, I intend to post musings on the subjects contained therein, as well as develop my own experiments based on them. I aim to complete this stage of the work by the end of November. As with Libri Lux, Nox, and AOM, I will discuss each section, weather it offers me a particular exercise or not.

3. Servitor Creation. The creation and maintenance of servitors is one of the most visible and iconic portions of Chaos Magick. I cannot claim to study the field without at least one experiment in that area. I intend to start with creating a protector-spirit to accompany my house-wards, and to have it “up and running” by the end of November.

4. Analysis and Check-In. By the end of November, I hope to have made it at least halfway through the above reading list, and added at least as many more to the cue. From that position of (relatively) greater knowledge, I intend to have a better idea of how to progress specifically.

5. Lovecraftian Magic. I’ve told you all before about how the first occult book I ever purchased was the “Simon” Necronomicon. For years I’ve been hearing about Chaos magicians performing invocations of Lovecraftian horrors … hell, once upon a time, it was one of the things that kept me from away from Chaos Magick. So … now I want to try it. I don’t know if I’m going to use the Simon or the Donald Tyson version, or play with some weird shit I dig up on the internet. But there will be Eldrich Horrors. And I plan to sick them on some senators.

6. Feminism as Chaos Magick. I first mentioned this project over on G+ and Tumblr. I want the initiatory essay completed by the end of the semester, and have the project in motion by the beginning of the next semester.

CAVEAT

I’m excited about this project. I’ve been looking forward to it since the idea first occurred to me. But I try to be vigilant, and to be wary of my own motivations. And after a certain amount of soul-searching, I have come to the conclusion that while the ceremonial magic project was good for me, it also gave me a rock-solid excuse to let my personal spiritual practice slide.

When was the last time I encountered Dionysus or his messengers in my journeys? I have seen Rhea once in the last year. Even Tsu and ZG don’t show up as often as I’d like. I’ve thought a lot about the potential implications of conjuring my Natal Genius and Demon, but I haven’t done any magic or divination to explore it.

Project Null has the potential to be the same. So to help keep myself honest, I’m going to try to post at least once about my personal practice for every two posts about Project Null, not including posts serving double duty.

INVITATION

Aradia and I intend to work through this project together, scheduling our reports to post simultaneously so as to avoid cross-contamination of our experiments. We cordially invite any interested parties to join in with the Project Null experiment. If any such parties have blogs of your own, we would love to share the #ProjectNull tag with you.

I can be reached through the comments section of this blog, the ask box at my Tumblr, or even my G+ account. Aradia can be reached through her blog.

Although I have already begun working with Liber MMM—banishings, motionlessness, and breathing concentration–the official kickoff for the project is Sunday.

Obviously, there must be some uniformity in order for it to really count as a group project: for this first section, that’s working through Liber Null and Psychonaut. Your own personal goals and interests within that sphere, however, will vary. Maybe you want to shoot for an hour a day of motionless, thoughtless meditation. Aradia has no personal interest in Lovecraftian magic. Some of you (though it breaks my heart to know this) will not care about the Feminism as Chaos Magick project. As we approach the end of November, we can plot our course for the second “half” of the project together.

This is short notice. Whatever. Anyone can joint the project at any time. If you can’t keep up with the pace we set, or if you think everyone else is moving too slow: go at your own speed.

In scholarship

The Ceremonial Experiment In Summation

Satyr Magos20/08/2012

I know that my year of studying ceremonial magic (particularly of the Golden Dawn and grimoire traditions) has been a whirlwind tour at best. How can one cover, in a year, the variations and culminations of two thousand (or more, depending on where you start counting) years of magical tradition and experimentation? At times I have felt like a child playing with forces I can barely comprehend.

Fuck: the fact of the matter is that I am such a child. We all are. I think that the best many of us—particularly those of us with families, jobs, and other “worldly” obligations—can ever dream of achieving is adolescence. Still, though, if I sit down and enumerate (as I did a bit in my previous posts on the subject) the things I’ve accomplished, it turns out that I’ve made respectable inroads.

In this final post on the subject I want to talk about the resources I accessed in order to make those inroads. It would have been impossible for me if I weren’t in college, for one: my access to top-notch internet; the moments of down time between classes that were too long to waste but too short to do any real homework; the intellectual ambiance (so radically different from the outside world) that treats spending weeks at a stretch with your nose in obscure data as healthy behavior rather than as dysfunctional. There’s also the thing about my relative economic privilege which has allowed me to amass (and hoard) my library over the last decade and a half.

Over the course of this project, in approximate chronological order (with some considerations for ease of citation [and comments]) I have read:

Du Quette, Lon Milo. Chicken Qabalah of Rabbi Lamed Ben Clifford: Dilettante’s Guie to What You Do and Do Not Need to Know to Become a Qabalist. San Francisco: Weiser, 2001. [Gave me the courage to really dig into this project.]

–. Low Magick. Woodburry, MN: Llwellen, 2011.

Penczak, Christopher. Temple of High Witchcraft. Woodburry, MN: Llwellen, 2007. [Solid at first glance, but structurally unsound: lessons begin and end but don’t middle.]

Crowley, Aleister. Moonchild.

–. Book of Thoth. (*)

–. Book Four. (*)

Fortune, Dion. Sea Priestess.

–. Moon Magick. York Beach, ME: Samuel Weiser, 1978.

Kraig, Donald Michael. Modern Magick. St. Paul, MN: Llwellyn, 1997. (*) [I see that there’s a new edition out, but it looks hardcore Llwellenized. Does anyone know if it’s been nerfed as bad as it appears, or if it’s actually still solid?)]

Turner, Robert. Trans. Arbatel of Magic

Frater Barrabbas. Mastering the Art of Ritual Magick Volume One: Foundation. Stafford England: Megalithica Books,2008 (*) [Explain to me again why people take this guy seriously?]

Agrippa, Cornelius. Three Books of Occult Philosophy. (*)

Trithemius, Johannes. The Art of Drawing Spirits into Crystals. (*) [So … is he a cryptographer or a magician? Can someone more expert in these fields help me with this?]

Betz, Hans Deiter (ed.). The Greek Magical Papyri in Translation Including the Demotic Spells. (*) Chicago: University of Chicago Press, 1986. [I wish I had the brazen gonads needed to do half the magic in this book.]

Warnock, Christopher (trans.). Picatrix. (*) [Working with excerpts provided on his web page and via the Spiritus Mundi group.]

Greer, Mary K. Women of the Golden Dawn: Priestesses and Rebels. Rochester, VT: Park Street Press, 1995. [Brilliant. You should read it.]

Books I didn’t make it all the way through are marked with an asterisk(*). Yes, there’s some novels on there. I apologize for those citations which are incomplete, especially to the owners of those works, I do not have the print volumes on hand for all the relevant publication data.

And, last but not least, I have been hip-deep in the blogosphere. Rufus Opus at Head for the Red and Polyphanes the Digital Ambler have provided me with a great deal of information on Hermeticism. The former operates in a decidedly Christian tradition, while the latter is somewhat more eclectic, and between the two I’ve really been able to get a better view of the mechanics behind the symbolism and ideologies. Also Aaron Leitch of Annael, who provided me a view of the (sane quarters of the) modern Golden Dawn, a recipe for Abramelin oil (and a process for extracting essential oils in general, which has been great fun), and a few other things. I should also point to Skyllaros of the Crossroads Companion, because he’s awesome and his work is more accessible to me than that of many other hermetic magicians, but I only discovered him late in the game.

Deserving of special attention and thanks is one mister Jack Faust, of Dionysian Atavism, who has helped me contextualize a lot of these ideas with his very post-modern thoughts on the subject, backed by wonderfully hard archaic sources. He also gave me a number of personal pointers over email and on G+, for which I am extremely grateful.

Thank you, all of you, for sharing your knowledge and experiences with me.