LIBER NULL - Pete Carroll


INTRODUCTION

The magic of the IOT is an immensely practical, personal, experimental
art. Two major themes run through this book: that altered states of
consciousness are the key to unlocking one's magical abilities; and
that these abilities can be developed without any symbolic system save
reality itself.

The magical style of thinking is explored with chapters on alternative
belief and the alphabet of desire.

A natural inclination toward the darker side of magic is as good a point
as any from which to begin the ultimate quest and half this book is
devoted to the black arts.

Independently of ancient dusty books and mystification the vital elements
of many traditions conspire here to create a living art.

The Illuminates of Thanateros are the magical heirs to the Zos Kia Cultus
and the A:.A:.

This book, written originally as a sourcebook for the IOT, is now being
released for those who wish to work alone and for those seeking 
admission to the Order. Although the initiate is referred to as "he"
throughout, the reader should understand that this is merely in keeping
with the traditional style of magical texts, and that this course of 
study by no means excludes women.


                             LIBER MMM

            THE STUDENTSHIP SYLLABUS OF THE 4TH DEGREE IOT

This course is an exercise in the disciplines of magical trance, a
form of mind control having similarities to yoga, personal metamorphosis,
and the basic techniques of magic. Success with these techniques is a
prerequisite for any real progress with the 3rd degree syllabus.

A magical diary is the magicians's most essential and powerful tool. 
It should be large enough to allow a full page for each day. Students
should record the time, duration and degree of success of any practice
undertaken. They should make notes about environmental factors conducive
(or otherwise) to the work.


MIND CONTROL

To work magic effectively, the ability to concentrate the attention 
must be built up until the mind can enter a trance-like condition. This 
is accomplished in a number of stages: absolute motionlessness of the 
body, regulation of the breathing, stopping of thoughts, concentration 
on objects, and concentration on mental images.

Motionlessness

Arrange the body in any comfortable position and try to remain in that
position for as long as possible. Try not to blink or move the tongue
or fingers or any part of the body at all. Do not let the mind run away
on long trains of thought but rather observe oneself passively. What
appeared to be a comfortable position may become agonising with time, 
but persist! Set aside some time each day for this practice and take
advantage of any opportunity of inactivity which may arise

Record the results in the magical diary. One should not be satisfied 
with less than 5 minutes. When 15 have been achieved, proceed to the
regulation of the breathing.

Breathing

Stay as motionless as possible and begin to deliberately make the
breathing deeper and deeper. The aim is to use the entire capacity of
the lungs but without any undue muscular effort or strain. The lungs
may be held empty or full between exhalation and inhalation to lengthen
the cycle. The important thing is that the mind should direct its 
complete attention to the breath cycle. When this can be done for 
30 minutes, proceed to not thinking.

Not-Thinking

The exercises of motionless and breathing may improve health, but 
they have no intrinsic value other than being a preparation for
not-thinking, the beginnings of the magical trance condition.
While motionless and breathing deeply, begin to withdraw the mind 
from any thoughts which arise. The attempt to do this inevitably 
reveals the mind to be a raging tempest of activity. Only the 
greatest determination can win even a few seconds of mental silence, 
but even this is quite a triumph. Aim for complete vigilance over 
the arising of thoughts and try to lengthen the periods of total
quiescence.

Like the physical motionlessness, this mental motionlessness should 
be practised at set times and also whenever a period of inactivity
presents itself. The results should be recorded in your diary.

The Magical Trances

Magic is the science and art of causing change to occur in conformity
to the will. The will can only become magically effective when the mind 
is focused and not interfering with the will. The mind must first
discipline itself to focus its entire attention on some meaningless
phenomenon. If an attempt is made to focus on some form of desire, the
effect is short-circuited by lust of result. Egotistical identification,
fear of failure, and the reciprocal desire not to achieve desire, 
arising from our dual nature, destroy the result.

Therefore, when selecting topics for concentration, choose subjects of
no spiritual, egotistical, intellectual, emotional or useful significance
- meaningless things.

Object Concentration

The legend of the evil eye derives from the ability of wizards and
sorcerers to give a fixed dead stare. This ability can be practised
against any object - a mark on the wall, something in the distance,
a star in the night sky - anything. To hold an object with an absolutely
fixed, unwavering gaze for more than a few moments proves 
extraordinarily difficult, yet it must be persisted at for hours at a 
time. Every attempt of the eye to distort the object, every attempt by 
the mind to find something else to think of, must be resisted. 
Eventually it is possible to extract occult secrets from things by this
technique, but the ability must be developed by working with meaningless
objects.

Sound Concentration

The part of the mind in which verbal thoughts arise is brought under
magical control by concentration on sounds mentally imagined. Any 
simple sound of one or more syllables is selected, for example, Aum or 
Om, Abrahadabra, Yod He Vau He, Aum Mani Padme Hum, Zazas Zazas, 
Nasatanata Zazas. The chosen sound is repeated over and over in the mind 
to block all other thoughts. No matter how inappropriate the choice of
sound may seem to have been, you must persist with it. Eventually the 
sound may seem to repeat itself automatically and may even occur in 
sleep. These are encouraging signs. Sound concentration is the key to 
words of power and certain forms of spell casting.

Image Concentration

The part of the mind in which pictorial thoughts arise is brought 
under magical control by image concentration. A simple shape, such 
as a triangle, circle, square, cross or crescent, is chosen and held 
in the mind's eye, without distortion, for as long as possible. Only 
the most determined efforts are likely to make the imagined form 
persist for any time. At first the image should be sought with the 
eyes closed. With practise it can be projected onto any blank surface. 
This technique is the basis of casting sigils and creating independent
thought forms.

The 3 methods of attaining magical trance will only yield results if
pursued with the most fanatical and morbid determination. These 
abilities are highly abnormal and usually inaccessible to human
consciousness, as they demand inhuman concentration, but the rewards 
are great. In the magical diary, record each days formal work and 
whatever opportunities have been utilised. No page should be left blank.

Metamorphosis

The transmutation of the mind to magical consciousness has often been
called the Great Work. It has a far-reaching purpose leading eventually 
to the discovery of the True Will. Even a slight ability to change 
oneself is more valuable than any power over the external universe.
Metamorphosis is an exercise in willed restructuring of the mind.

All attempts to reorganise the mind involve a duality between conditions 
as they are and the preferred condition. Thus it is impossible to 
cultivate any virtue like spontanaity, joy, pious pride, grace or
omnipotence without involving oneself in more conventionality, 
sorrow, guilt, sin and impotence in the process. Religions are 
founded on the fallacy that you can or ought to have one without the 
other. High magic realises the dualistic condition but does not 
care whether life is bittersweet or sweet and sour; rather it seeks 
to achieve any arbitrary perceptual perspective at will.

Any state of mind might arbitrarily be chosen as an objective for
transmutation, but there is a special virtue in the ones given. The 
first is an antidote to the imbalance and possible madness of the 
magical trance. The second is a specific against obsession with the 
magical practises in the 3rd section. They are

    1) Laughter/Laughter
    2) Non-attachment/Non-disinterest

Attaining these states of mind is accomplished by a process of 
ongoing meditation. One tries to enter into the spirit of the 
condition whenever possible and to think about the desired result 
at other times. By this method, a strong new mental habit can be
established.

Consider laughter: it is the highest emotion, for it can contain any 
of the others from ecstasy to grief. It has no opposite. Crying is 
merely an underdeveloped form of it which cleanses the eyes and 
summons assistance to infants. Laughter is the only tenable attitude 
in a Universe which is a joke played upon itself.

The trick is to see the joke played out in the neutral and ghastly 
events which surround one. It is not for us to question the 
universe's apparent lack of taste. Seek the emotion of laughter at 
what what delights and amuses, seek it in whatever is neutral or
meaningless, seek it in what is horrific or revolting. Though it may 
be forced at first, one can learn to smile inwardly at all things.

Non-attachment/Non-disinterest best describes the magical condition of
acting without lust of result. It is very difficult for humans to 
decide on something and then do it purely for its own sake. Yet it 
is precisely this ability which is required to execute magical acts. 
Only single-pointed awareness will do. Attachment is to be understood 
both in the positive and negative sense, for aversion is its other 
face. Attachment to any attribute of oneself,one's personality, 
one's ambitions, one's relationships or sensory experiences - or 
equally, aversion to any of these - will prove limiting.

On the other hand, it is fatal to lose interest in these things for 
they are one's symbolic system or magical reality. Rather, one is
attempting to touch the sensitive parts of one's reality more lightly 
in order to deny the spoiling hand of grasping desire and boredom. 
Thereby one may gain enough freedom to act magically.

In addition to these two meditations there is a third, more active, 
form of metamorphosis, and this involves one's everyday habits. 
However innocuous they might seem, habits in thought, word and deed 
are the anchor of the personality. The magician aims to pull up that 
anchor and cast himself free on the seas of chaos.

To proceed, select any minor habit at random and delete it from your
behaviour; at the same time adopt any new habit at random. The choices
should not involve anything of spiritual, egocentric, or emotional
significance, nor should you select anything with any possibilty of
failure. By persisting with such simple beginnings you become capable 
of virtually anything.

All works of metamorphosis should be committed to the magical diary.

MAGIC

Success in this part of the syllabus is dependent on some degree of 
mastery of the magical trances and metamorphosis. This magical 
instruction involves 3 techniques: ritual, sigils and dreaming. In
addition, the magician should make himself familiar with at least one
system of divination: cards, crystal gazing, runesticks, pendulum, or
divining rod. The methods are endless. With all techniques, aim to 
silence the mind and let inspiration provide some sort of answer. 
Whatever symbolic system or instruments are used, they act only to 
provide a receptacle or amplifier for inner abilities. No divination 
system should involve too much randomness. Astrology is not recommended.

Ritual is a combination of the use of talismanic weapons, gesture,
visualised sigils or dreaming, it is essential to develop an effective
Banishing Ritual. A well constructed banishing ritual has the following
effects. It prepares the magician more rapidly for magical concentration
than any of the trance exercises alone. It enables the magician to resist
obsession if problems are encountered with dream experiences or with 
sigils becoming conscious. It also protects the magician from any hostile
occult influences which may assail him.

To develop a banishing ritual, first acquire a magical weapon - a sword, 
a dagger, a wand, or perhaps a large ring. The instrument should be
something which is impressive to the mind and should also represent the
aspirations of the magician. The advantages of hand-forging one's own
instruments, or discovering them in some strange way, cannot be
over-emphasised. The banishing ritual should contain the following 
elements as a minimum.

First, the magician describes a barrier about himself with the magical weapon. The barrier is strongly visualised. Three dimensional figures 
are preferable. [Such as a sphere or pyramid - LUCIFER]

Second, the magician focuses his will on a visualised image: for 
example, the image of the magical weapon, or his own imaginary third 
eye, or perhaps a ba;; of light inside his own head. A sound 
concentration may additionally or alternatively be used.

Third the barrier is reinforced with power symbols drawn with the 
magical weapon. The traditional five-pointed star or pentagram can be 
used, or the eight-pointed star of Chaos, or any other form. Words of 
power may also be used.

Fourth the magician aspires to the infinite void by a brief but 
determined effort to stop thinking.

Sigils

The magician may require something which he is unable to obtain through 
the normal channels. It is sometimes possible to bring about the 
required coincidence by the direct intervention of the will provided 
this does not put too great a strain on the universe. The mere act of 
wanting is rarely effective, as the mind becomes involved in a dialogue with 
the mind. This dilutes magical ability in many ways. The desire becomes 
part of the ego complex; the mind becomes anxious of failure. 
The will not to fulfil desire arises to reduce fear of failure. Soon 
the original desire is a mass of conflicting ideas. Often the wished 
for result arises only when it has been forgotten. This last fact is 
the key to sigils and most forms of magic spell. Sigils work because 
they stimulate the will to work subconsciously, bypassing the mind.

There are three parts to the operation of a sigil. The sigil is constructed, 
the sigil is lost to the mind, the sigil is charged. In constructing a sigil, 
the aim is to produce a glyph of desire, stylised so as not to immediately 
suggest the desire. It is not necessary to use complex symbol systems. 
Sigils may be constructed from words, from images, and from sounds 
[The book version shows this diagramatically so the following attempts 
at describing the process are severely lacking. A pictorial display will 
appear on the disk at a later date. In the meantime, if you are in contact 
with me, just ask and I'll photocopy the page for you - LUCIFER]:

EG Word method: 

I WISH TO OBTAIN THE NECRONOMICON
(Eliminate repeated letters)
IWSHTOBANECRM

Then rearrange the letters to give a pictorial sigil

EG Mantrical method 

I WANT TO MEET A SUCCUBUS IN A DREAM
(Eliminate repeated letters)
IWAH NMER DSUCB

Then rearrange the letters into a mantra
EG HAWI EMNER BUKUSAD

The subject matter of the above spells is arbitrary and not 
recommended. To successfully lose the sigil, both the sigil form and 
the associated desire must be banished from normal waking 
consciousness. The magician strives against any manifestation of 
either by a forceful turning of his attention to other matters. 
Sometimes the sigil may be burnt, buried or cast into an ocean. It 
is possible to lose a word spell by constant repetition as this 
eventually empties the mind of the associated desire. The sigiul is 
charged at moments when the mind has achieved quiescence through 
magical trance, or when high emotionality paralyses its normal 
functioning. At these times the sigil is concentrated on, either as a 
mental image, or mantra or as a drawn form. Some of the times when 
sigils may be charged are as follows: during magical trance; at the 
moment of orgasm or great elation; at times of great fear, anger, or 
embarrassment; or at times when intense frustration or disappointment 
arises. Alternatively, when another strong desire arises, this desire 
is sacrificed (forgotten) and the sigil is concentrated on instead. 
After holding the sigil in the mind for as long as possible, it is 
wise to banish it by evoking laughter.

A record should be kept of all work with sigils but not in such a way 
as to cause conscious deliberation over the sigilised desire.

DREAMING

The dream state provides a convenient egress into the fields of 
divination, entities, and exteriorisation or "out of the body" 
experience. All humans dream each night of their lives, but few can 
regularly recount their experiences even a few minutes after waking. 
Dream experiences are so incongruous that the brain learns to 
prevent them interfering with waking consciousness. The magician 
aims to gain full access to the dream plane and to assume control 
over it. The attempt to do this invariably involves the magician in 
a deadly and bizarre battle with his own psychic censor, which will 
use almost any tactics to deny him these experiences.

The only method of gaining full access to the dream plane is to keep 
a book and writing instrument next to the place of sleeping at all 
times. In this record the details of all dreams as soon as possible 
after waking.

To assume conscious control over the dream state, it is necessary to 
select a topic for dreaming. The magician should start with simple 
experiences, such as the desire to see a particular object (real or 
imaginary) and master this before attempting divination or 
exteriorisation. The dream is set up by strongly visualising the 
desired topic in an otherwise silenced mind, immediately before sleep. 
For more complex experiences the method of sigils may be employed.

A record of dreams is best kept separate from the magical record as it 
tends to become voluminous. However any significant success should be 
transferred into the magical diary.

Though one may get to fear the sight of it, a properly kept magical 
record is the surest guarantor of success in the work of Liber MMM: 
it is both a work of reference with which to evaluate progress and, 
most significantly, a goad to further effort. [Keep your diary on a 
coded disk for extra security - LUCIFER]


                        THE INITIATE SYLLABUSES

                            THIRD DEGREE IOT

                          LIBER LUX, LIBER NOX

The magic art may be subdivided in many ways: by the ethical tone of 
its intent, by the moralistic qualities of its effects, into high and 
low, and so on. The division here is more temperamental. White magic 
leans more towards the acquisition of wisdom and a general feeling of 
faith in the univers. The Black form is concerned more with the 
acquisition of power and is reflective of a basic faith in oneself. 
The end results are likely to be not dissimilar, for the paths meet 
in a way impossible to describe.

Initiates are at libery to work with material from either or both. 
The so-called middle way, or path of knowledge, consisting of the 
acquisition of second-hand ideas, is an excuse to do neither and leads 
nowhere.


                                LIBER LUX

Being the Initiate 3rd degree Syllabus of the Magical Order of the 
Illuminates of Thanateros in White Magic, the subject is divided into 
Chaos, Kia, Duality, Aether and Mind.

Duality describes humanities usual condition. Happiness exists only because 
of misery, pain because of comfort, good because of evil, yang because of 
yin, black because of white, birth because of death, and existence because 
of non-existence. All phenomena must be paired, as the senses are only 
equipped to perceive differences. The thinking mind has
the property of splitting everything it encounters into two, as it is 
a dualistic thing itself. Yet there is a part of man which is of a 
singular nature, although the mind is unable to perceive it as such. 
Man considers himself a centre of will and a centre of perception. Will
and perception are not separate but only appear so to the mind. The 
unity which appears to the mind to exert the twin functions of will 
and perception is called KIA by magicians. Sometimes it is called the 
spirit, or soul, or life force instead.

Kia cannot be experienced directly because it is the basis of 
consciousness (or experience), and it has no fixed qualities which 
the mind can latch on to. Kia is the consciousness, it is the elusive 
"I" which confers self-awareness but does not seem to consist of 
anything else. Kia can sometimes be felt as ecstasy or inspiration, 
but it is deeply buried in the dualistic mind. It is mostly trapped 
in the aimless wanderings of thought and in identification with 
experience and in that cluster of opinions about ourselves called ego. 
Magic is concerned with giving the Kia more freedom and flexibility 
and with providing means by which it can manifest its occult power. 
Kia is capable of occult power because it is a fragment of the great 
life force of the universe.

Consider the world of apparent dualisms we inhabit. The mind views a 
picture of this world in which everything is double. A thing is said 
to exist and exert certain properties. Being and Doing. This calls for 
the concepts of cause and effect or causality. Every phenomenon is seen
to be caused by some previous thing. However this description cannot 
explain how everything exists in the first place or even how one thing 
finally causes another. Obviously things have originated and do continue
to make each other happpen. The "thing" responsible for the origin and 
continued action of evenys is called Chaos by magicians. It could as 
well be called God or Tao but the name Chaos is virtually meaningless 
and free from the childish, anthropomorphic ideas of religion.

Chaos is also the force which adds increasing complexity to the 
universe by spawning structures which were not inherent in its 
component parts. It is the force which has caused life to evolve 
itself out of dust, and is currently most concentratedly manifest in 
the human life force, or Kia, where it is the source of consciousness,

Kia is but a small fragment of the great life force of the universe, 
which contains the twin impulses to immerse itself in duality and to 
escape from duality. It will continuously reincarnate until the first 
impulse is exhausted. The second impulse is the root of the mystic 
quest, the union of the liberated spirit with the great spirit. To 
the extent that the Kia can become one with Chaos it can extend its 
will and perception into the universe to accomplish magic.

Between Chaos and ordinary matter, and between Kia and the mind, 
there exists a realm of half formed substance called Aether. It is 
dualistic matter but of a very tenuous probabalistic nature. It 
consists of the possibilities which Chaos throws out which have not 
yet become solid realities. It is the "medium" by which the 
"non-existent" chaos translates itself into "real" effects. It forms 
a backdrop out of which real events and real thoughts materialise. 
Because aetheric events are only partially evolved into dualistic 
existence, they may not have a precise location in space or time. They 
may not have a precise mass or energy either, and so do not necessarily 
affect the physical plane. It is from the bizarre and indeterminate 
nature of the aetheric plane that Chaos gets its name, for Chaos 
cannot be known directly.

From the aetheric realm of nascent possibility only what we call 
sensible, causal, probable, or normal events usually come into 
existence. Yet, as centres of Kia or Chaos ourselves, we can sometimes 
call very unlikely coincidences or unexpected events into existence by 
manipulating the aether. Such is magic. Even the physical sciences have 
begun to blunder into the aetheric with their discoveries of quantum 
indeterminacy and virtual processes in subatomic matter.

It is the aether, which surrounds the central core of the life force, 
with which the magician is concerned. Its normal function is as a 
Kia-Thought intermediary, yet its properties are so infinitely 
mutable that almost anything can be accomplished with it. Thought 
gives it shape and Kia gives it power.

Thus are will and perception extended into areas of time and space 
beyond the physical limitations of the material body.

It is the very mutability of the aetheric which has given rise to
such a bewildering array of magical activity and supportive thought 
forms all over the universe. The differences, however are only 
superficial. When stripped of local symbolism and terminology, all 
systems show a remarkable uniformity of method. This is because all 
systems ultimately derive from the tradition of Shamanism.

It is toward an elucidation of this tradition that the following 
chapters are devoted.

GNOSIS

Altered states of consciousness are the key to magical powers. The 
particular state of mind required has a name in every tradition: 
No-mind, Stopping the internal dialogue, passing through the eye of 
a needle, AIN or nothing, Samadhi, or one-pointedness. In this book 
it will be known as Gnosis. It is an extension of the magical trance 
by other means.

Methods of achieving gnosis can be divided into 2 types. In the 
inhibitory mode, the mind is progressively silenced until only a
single object of concentration remains. In the excitatory mode, the 
mind is raised to a very high pitch of excitement while concentration 
on the objective is maintained. Strong stimulation eventually elicits 
a reflex inhibition and paralyses all but the most central function - 
the object of concentration. Thus strong inhibition and strong 
excitation end up creating the same effect - the one-pointed 
consciousness, or gnosis.

Neurophysiology has finally stumled on what magicians have known by 
experience for millenia. As a great master once observed: "There are 
two methods of becoming god, the upright or the averse." Let the mind 
become as a flame or a pool of still water. It is during these moments 
of single-pointed concentration, or gnosis, that beliefs can be 
implanted for magic, and the life force induced to manifest. The 
following table shows a number of methods that can be used to attain 
it.

                    The Physiological Gnosis

Inhibitory Mode                     Excitatory Mode

Death Posture                       Sexual excitation

Magical trance                      Emotional arousal
Concentration                       eg fear, anger and horror

Sleeplessness                       Pain, torture
Fasting                             Flagellation
Exhaustion                          Dancing, drumming
                                    Chanting

Gazing                              Right way of walking

Hypnotic or                         Excitatory or disinhibitory
Trance inducing drugs               drugs,
                                    Mild Hallucinogens
                                    Forced over-breathing

Sensory deprivation                 Sensory overload

[Over Breathing is not described in the book: Kneel on the floor on 
all fours with hands close to the knees and head tucked in as low as 
possible under your body. Breathe quickly and deeply until you start 
to faint then fall over onto your side - LUCIFER]

The Death Posture is a feint at death to achieve an utter negation of 
thought. It can take many forms, ranging from the simple not-thinking 
exercise up to complex rituals. A very fast and simple method consists 
of blocking the ears, nose and mouth and covering the eyes with the 
hands. The breath and thoughts are forcefully jammed back until near 
unconsciousness involuntarily breaks the posture. Alternatively, one 
may arrange oneself in front of a mirror at a distance of about 2 feet 
and stare fixedly at the image of one's eyes in the mirror with an
unblinking corpselike gaze. The effort required to keep an absolute 
unwavering image will of itself silence the mind after a while. [You 
could also try kneeling while facing the mirror with your arms 
outstretched behind you and your hands held together. When your eyes 
begin to water shut them and keep them closed. Hold your breath until 
you collapse and then fall onto your side - LUCIFER]

Sexual excitation can be obtained by any preferred method. In all 
cases there has to be a transference from the lust required to ignite 
the sexuality to the matter of the magical working at hand.

The nature of sexual working lends itself readily to the creation of 
independent orders of being - evocation. Also in works of invocation 
where the magician seeks union with some principle (or being), the 
process can be mirrored on the physical plane; one's partner is 
visualised as an incarnation of the desired idea or god. Prolonged 
sexual excitement through karezza [maturbation without allowing orgasm 
to occur - LUCIFER], inhibition of orgasm, or repeated orgasmic collapse 
can lead to trance states suitable for divination. It may be necessary 
to regain one's original sexuality from the mass of fantasy and 
association into which it mostly sinks. This is achieved by judicious 
use of abstention and by arousing lust without any form of mental prop 
or fantasy. This exercise is also therapeutic. Be ye ever virgin unto 
Kia.

The concentrations leading to magical trance are discussed in Liber MMM. 
Emotional arousal is the obverse form of this method. Emotive arousal of 
any sort can theoretically be used, even love or grief in extreme 
circumstances, but in practice only anger, fear, and horror can easily 
be generated in sufficient strengths to achive the desired effect. The 
well-known ability of fear and anger to paralyse the mind indicates 
their effectiveness, yet the magician must never lose sight of the 
objectives of his working. Nothing is to be gained and much may be lost 
by reducing oneself to gibbering idiocy or catatonia. 

Sleeplessness, fasting and exhaustion are old monastic favourites. 
There should be a constant turning of the mind toward the object of 
the exercise during these practices. Pain, torture, and flagellation 
have been used by witches, monks, and fakirs to achieve results. 
Surrender to pain brings eventual ecstasy and the necessary one-pointedness. 
However, if the organism's resistance to pain is high, needless damage 
to the body may result before the threshold is crossed.

Dancing, drumming, and chanting require careful arranging and 
preparation to bring the participants to a climax. Lyrical 
exhaltation through emotive poetry, incantation, song, prayer, or 
supplication can also be added. The whole is best controlled by some 
form of ritual. Over-breathing is sometimes used to supplement the 
effects of dancing or leaping. [Spinning around with arms outstretched 
until you fall over, or if you can master it, don't fall over, can also 
be used].

The right way of walking is not a technique for achieving instant 
results but a meditation which helps the mind to stop thinking. One 
walks for long stretches without looking at anything directly but by 
slightly crossing and unfocusing the eyes, maintaining a periferal 
view of everything. It should be possible to remain cognisant of 
everything within a 180 degree arc from side to side and from the 
tips of the toes to the sky. The figers should be curled or clasped 
in unusual positions to draw attention to the arms> The mind should 
eventually become totally absorbed in it's environment and thinking 
will cease.

Gazing is the inhibitory variant of the above technique. The entire 
attention is directed to the sight of some object in the environment 
while the body is kept motionless. Any natural phenomena - plants, 
rocks, sky, water, or fire - may be used.

There is no magic drug which will in itself have the required effect. 
Rather, drugs can be used in small doses to heighten the feeling of 
excitation caused by the methods alredy discussed. In all cases, a 
large dose leads to depression, confusion, and a general loss of 
control. Inhibitory drugs must be considered with even more caution 
because of their inherent danger. They often simply sever the life 
force and the body altogether.

Sensory overload is achieved when a battery of techniques are used 
together. For example, in certain tantric rites the candidate is first 
beaten by his guru, hashish is forced down him, and he is taken at 
midnight to a dark cemetry for sacred sexual intercourse. Thus he 
achieves union with his god.

Sensory deprivation is the essense of the monastic cell, the mountain 
cave, the walled-up hermit, and rites of death, burial, and 
resurrection. Much the same effect can be acieved with hoods, 
blindfolds, earplugs, repetitive sounds, and restricted movements. 
It is far more effective to completely obliterate all sensory inputs 
for a short period than to simply reduce them over a longer one.
[First make sure you won't be disturbed! Also melt some acacia gum 
on your tongue and plug your nostrils to blank out your taste buds 
and sense of smell. Lie down on a soft bed. - LUCIFER]

Certain forms of gnosis lend themselves more readily to some forms 
of magic than to others. The initiate is encouraged to use his own 
ingenium in adapting the methods of exhaltation to his own purposes.

Note however that inhibitory and excitatory techniques can be used 
sequentially, but not simultaneously, in the same operation.

EVOCATION

Evocation is the art of dealing with magical beings or entities by
various acts which create or contact them and allow one to conjure 
and command them with pacts and exorcism. These being have a legion 
of names drawn from the demonology of many cultures: elementals, 
familiars, incubi, succubi, bud-wills, demons, automata, atavisms, 
wraiths, spirits and so on. Entities may be bound to talismans, 
places, animals, objects, persons, incense smoke, or be mobile in 
the aether. It is not the case that such entities are limited to 
obsessions and complexes in the human mind. Although such beings 
customarily have their origin in the mind, they may be budded off 
and attached to objects and places in the form of ghosts, spirits, 
or "vibrations", or may exert action at a distance in the form of 
fetishes [ie an inanimate object imbued with magical power - LUCIFER], 
familiars and poltergeists. These beings consist of a portion of Kia 
or the life force attached to some aetheric matter, the whole of which 
may or may not be attached to ordinary matter.

Evocation may be defined further as the summoning or creation of such 
partial beings to accomplish some purpose. They may be used to cause 
change in oneself, change in others, or change in the universe. The 
advantages of using a semi-independent being rather than trying to 
effect a transformation directly by will are several: the entity will 
continue to fulfill its function independently of the magician until 
its life force dissipates. Being semi-sentient, it can adapt itself to 
a task in a way that a non-conscious simple spell cannot. During moments 
of the possession by certain entities the magician may be the recipient 
of inspirations, abilities, and knowledge not normally accessible to him.

Entities may be drawn from three sources - those which are discovered 
clairvoyantly, those whose characteristics are given in grimoires of 
spirits and demons and those which the magician may wish to create
himself.

In all cases establishing a relationship with the spirit follows a 
similar process of evocation. First the attributes of the entity, its 
type, scope, name, appearance and characteristics must be placed in 
the mind or made known to the mind. Automatic drawing or writing, where 
a stylus is allowed to move under inspiration across a surface, may help 
to uncover the nature of a clairvoyantly discovered being. In the case 
of a created being the following procedure is used: the magician 
assembles the ingredients of a composite sigil of the being's desired 
attributes. [For example, the appropriate astrological symbols, etc 
might be chosen and amalgamated into a sigil - LUCIFER]

A name and an image, and if desired, a characteristic number can 
also be selected for the elemental. [Artificial elemental to be 
precise - LUCIFER].

Second, the will and perception are focussed as intently as possible 
(by some gnostic method) on the elemental's sigils or characteristics 
so that these take on a portion of the magician's life force and 
begin autonomous existence. In the case of pre-existing beings, 
this operation serves to bind the entity to the magician's will.

This is customarily followed by some form of self-banishing, or even 
exorcism, to restore the magician's consciousness to normal before he 
goes forth.

An entity of a low order with little more than a singular task to 
perform can be left to fulfill its destiny with no further 
interference from its mater. If at any time it is necessary to 
terminate it, its sigil or material basis should be destroyed and its 
mental image destroyed or reabsorbed by visualisation. For more 
powerful and independent beings, the conjuration and exorcism must 
be in proportion to the power of the ritual which originally evoked 
them. To control such beings, the magician may have to re-enter the
gnostic state to the same depth a s before in order to draw their 
power.

Any of the techniques of the gnosis can in theory be used in 
invocation. An analysis of some of the more common methods follows.

Teurgic Ritual epends solely on visualisation and concentration on 
complex ceremonial to achive focus. However the effect of increasing 
the complexity is often to create more distraction rather than draw 
attention to the matter in hand. Will becomes multiple and the result 
is often disappointing. Conjuration by prayer, supplication or command 
is rarely effective unless the appeal be desperate or prolonged until 
exhaustion ensues. The type of ritual can be improved by the use of 
poetic exhaltation, chanting, ecstatic dancing and drumming.

The Goetic tradition of the grimoires uses an additional technique. 
Terror. The grimoires were compiled by Catholic priests and much of 
what they wrote was deliberate abomination in their own terms. 
Transport the whole rite to a graveyard or crypt at midnight and one 
has compounded a powerful mechanism for concentrating the Kia by 
paralysing the peripheral functions of the mind by fear. If the
magician can maintain control under these conditions his will is
singular and mighty.

The Ophidian tradition uses sexual orgasm to focus the will and 
perception. It is interesting to note that poltergeist activity 
invariably centres around the sexually disturbed, usually children 
at puberty or, more rarely, women at menopause. During these periods 
of acute tension, intense excitation can channel the mind and allow 
the life force to manifest frustration outside of the body by hurling 
things around.

To perform evocation by the Ophidian method, the attributes of an
entity in sigilised form are concentrated on at orgasm and may be 
afterward annointed with the sex fluids, The process is rather like
the deliberate creation of an obsession. If enough power can be put
into it, it will be capable of independent existence.

Incubi and succubi are pre-existing entities created by other 
people's pathological sexuality. Incubi traditionally seek sexual 
intercourse with living females and succubi with males, often in 
sleep. However both forms are invariably male though succubi may 
make some attempt to disguise themselves as females. Unfortunately, 
they are both predatory and stupid, with little power or motivation 
for anything other than sex.

Sacrifice can be used as an act of fear or terror to augment Goetic 
type evocation. However this method easily exhausts itself and one 
may find oneself wading on oceans of human blood, much as the Aztecs
did, for very little result. It is possible to sacrifice a living 
creature and directly manipulate its escaping life force to incarnate 
as a desired entity. This is usually done by allowing the blood of 
the creature to fall onto the sigil or talisman of the demon. However, 
the process is more easily controlled using one's own blood. The power 
to control blood sacrifice usually brings with it the wisdom to avoid 
it in favour of other methods.

Conjuration to visible appearance to prove to oneself, or others, the 
objective reality of spirits is an ill-considered act. The conditions 
necessary for its appearance will always allow the retention of the 
belief that such things are the result of hypnosis, hallucination or 
delusion. Indeed they are an hallucination, for such things do not 
normally have a physical appearance and have to be persuaded to assume 
one. Fasting, sleep and sensory deprivation, combined with drugs and 
clouds of incense smoke will usually provide a demon with sufficiently 
sensitive and malleable media in which to manifest an image if commanded 
to do so.

The medieval idea of a pact is an over-dramatisation, but it confirms a 
germ of truth. All one's thoughts, obsessions, and demons must be 
reabsorbed before Kia can become one with Chaos. However useful such 
things may be to him in the short term, the sorcerer must eventually 
recant.

INVOCATION

The ultimate invocation, that of Kia, cannot be performed. The paradox is 
that Kia has no dualised qualities, there are no attributes by which to 
invoke it. To give it one quality is merely to deny it another. As an 
observant dualistic being once said;

        I am that I am not.

Nevertheless, the magician may need to make some rearrangements or additions 
to what he is. Metamorphosis may be pursued by seeking that which one is 
not, and transcending both in mutual annihilation. Alternatively, the 
process of invocation may be seen as adding to the magician's psyche any 
elements which are missing. It is true that the mind must be finally 
surrendered as one enters fully into Chaos, but a complete and balanced 
psychocosm is more easily surrendered.

The magical process of shuffling beliefs and desires attendant upon the 
process of invocation also demonstrates that one's dominant obsessions 
or personality are quite arbitrary, and hence more easily banished.

There are many maps of the mind (psychocosms), most of which are 
inconsistent, contradictory, and based on highly fanciful theories. 
Many use the the symbology of god forms, for all mythology embodies a 
psychology. A complete mythic pantheon resumes all of man's mental 
characteristics. Magicians will often use a pagan pantheon of gods as 
the basis for invoking some particular insight or ability, as these 
myths provide the most explicit and developed formulation of the 
particular idea's extant. However it is possible to use almost anything 
from the archetypes of the co;l;ective unconscious to the elemental 
qualities of alchemy.

If the magician taps a deep enough level of power, these forms may 
manifest with sufficient force to convince the mind of the existence of 
the god. Yet the aim of invocation is temporary possession by the god, 
communication from the god, and manifgestation of the god's magical powers, 
rather than the formation of religious cults.

The actual method of invocation may be described as a total immersion 
in the qualities pertaining to the desired form. One invokes in every 
conceivable way. The magician first programs himself into identity with 
the god by arranging all his experiences to coincide with its naturs. 
In the most elaborate form of ritual he may surround himself with the 
sounds, smells, colours, instruments, memories, numbers, symbols, music, 
and poetry suggestive of the god or quality. Secondly, he unites his life 
force to the god image with which he has united his mind. Following are 
some suggestions for practical ritual invocation.

Example invocation of the War God

The initiate stands in the pentagonal chamber lit by five red lamps. 
He is robed in crimson and the skin of a great bear or wolf. He is 
girded about with weapons of steel, and an iron crown or helmet adorns 
his head. He has prepared the body by fasting, by rigours, by scourging, 
and by stimulants. He has constantly turned his mind to things of Mars 
during the preparations.

He casts sulphur, oak and acrid resins into the thurible and annoints 
his body with tiger balm. He beats a martial air upon a drum to open 
the temple, or else fires a loud weapon into the air. He has banished 
all foreign influences from the mind by whatever means he may (a 
pentagram ritual being preferred).

Drawing blood from the right shoulder with a dagger, he traces the sigil 
of Mars on his breast and the Eye of Horus on his brow. With a sharp 
sword, he draws the symbols of Mars about him in his mind's eye in lines 
of crimson fire and visualises himself in the form of the god Horus.

Then he begins his war dance while an assistant, if he has one, continues 
to beat the rythm, apply the scourge, or discharge firearms. Martial music 
may be played by some machine [A tape recorder, for example - LUC.]. As he 
dances wildy to his god he chants

        Io Horus Horus!
        Horus to me come!
        GEBURAZARPE!
        Thou art me Horus!
        I am thee Horus!

Then he continues until the god taketh him into an ecstasy.

Note any of these props can be dispensed with by anyone whose Kia flows 
steadily into the willed artifacts of imagination,

There is no limit to the inconceivable experiences which the intrepid 
psychonaut may wish to plunge himself. Here are some ideas for constructing 
a latter day black mass as a blasphemy against the gods of logic and 
rationality. The Great Mad Goddess Chaos, a lower aspect of the ultimate 
ground of existence in anthropormorphic form, can be invoked for her 
ecstasy and inspiration.

Drumming, leaping, and whirling in free form movement are accompanied by 
idiotic incantations. Forced deep breathing is used to provoke hysterical 
laughter. Mild hallucinogens and disinhibitory agents (such as alcohol) 
are taken together with sporadic bursts of nitrous oxide gas. Dice are 
thrown to determine what unusual behaviour and sexual irregularities will 
take place. Discordant music is played and flashing lights splash onto 
billowing clouds of incense smoke. A whole maelstrom of ingredients is 
used to overcome the senses. On the altar a great work of philosophy, 
preferably by Russell, lies open, its pages fiercely burning. [A History 
of Western Philosophy by Bertrand Russell is ideal - LUC.]

Saturn, the God of Death, might be invoked in the following manner. The 
initiate first prepares himself by fasting, sleeplessness, and exhaustion. 
He retires to the chamber which is in near total darkness, being illuminated 
only by 3 sticks of a resinous, cloying, musty incense. He weighs his body 
down by wrapping sheets of lead around his limbs, trunk, and head. 
Otherwise his body is cold and naked. To a slow monotonous drumbeat, 
he conducts a mock burial of himself. With extreme caution he may take 
small quantities of atropine-like solanum alkaloids [Deadly Nightshade, 
Datura, Henbane, etc, the usual stuff - LUC.]. Then he meditates on 
himself in the aspect of a corpse or skeleton arising slowly from the 
tomb in a tattered winding sheet and assuming his scythe of office.

In works of invocation, nothing succeeds like excess.

LIBERATION

In creating life out of the primeval slime, Chaos has always sought to 
increase its possibilities of expression and diversify its manifestations. 
During the evolution of life there have been many stagnant periods and 
some reversals. But overall, the inherent superiority of the most flexible, 
adaptable, inclusive, and complex creatures, cultures, men and ideas 
always wins out. To seek these qualities is to achieve more liberation 
than any bizarre feat of renunciation or reorganisation of political power 
is likely to create.

It is a mistake to consider any belief more liberated than another. It is 
the possibility of change which is important. Every new form of liberation 
is destined eventually to become another form of enslavement for most of 
its adherents. There is no freedom from duality on this plane of existence, 
but one may at least aspire to choice of duality.

Liberating behaviour is that which increases one's possibilities for future 
action. Limiting behaviour is that which tends to narrow one's options. 
[EG Going to work! - LUC.] The secret of freedom is not to be drawn into 
situations where one's number of alternatives becomes limited or even 
unitary.

This is an abominably difficult path to tread. It means stepping outside 
one's own culture, society, relationships, family, personality, beliefs, 
prejudices, opinions, and ideas. It is just these comforting chains which 
seem to give definition, meaning, character, and a sense of belonging to 
most people. Yet, in casting off one set of chains, one cannot avoid 
adopting another set unless one wishes to live in a very reduced and 
impoverished style - itself a limitation.

The solution is to become omnivorous. Someone who can think, believe, or 
do any of a half dozen different things is more free and liberated than 
someone confined to only one activity.

For this reason Sufi mystics were required to master a handful of secular 
trades in addition to their occult studies.

Chief among the techniques of liberation are those which weaken the hold 
of society, convention, and habit over the initiate, and those which lead 
to a more expansive outlook. They are sacrilege, heresy, iconoclasm, 
bioaestheticism and anathemism.

Sacrilege: Destroying the Sacred

Energy is liberated when an individual breaks through rules of conditioning 
with some glorious act of disobedience and blasphemy. This energy 
strengthens the spirit and gives courage for further acts of insurrection. 
Put a brick through your television; explore sexualities which are unusual 
for you. Do something you normally fell to be utterly revolting. You are 
free to do anything, no matter how extreme, so long as it will not restrict 
your own or somebody else's future freedom of action.

Heresy: Alternative Definitions

By seeking out ideas which seem bizarre, crazy, extreme, arbitrary, 
contradictory, and nonsensical you will find that the ideas you previously 
clung to as reasonable, sensible, and humanitarian are actually juat as 
bizarre, crazy and so on. Whatever is suppressed, restricted, ridiculed, 
or despised, almost always contains a telling counterpoint to mainstream 
ideas. In argument, always disagree, especially if your opponent starts 
to voice your own opinions.

Iconoclasm: Breaking Images

Immense gulfs exist in human affairs between theory and practice, means 
and ends. Contrast pornography and romance, cordon bleu gluttony and 
skeletal famine, dignity and masturbation. Consider violence as 
entertainment. Mass slaughter for idealism's sake. Look at what goes 
on in the name of religion and the consumer society. Relish the cacophony 
of neurosis, fantasy, and psychosis which guides material sensationalist 
culture to an uncertain end. Picking through society's dirty underwear, 
we discover its real habits. You can extend this list indefinitely and 
indeed you should. For human folly is without limit though society does 
much to disguise its darker side. Cynicism, sadness or laughter is the 
magician's privilege.

Bioaestheticism: The Body

There is a thing more trustworthy than all the sages, and which contains 
more wisdom than a great library. Your own body. It asks only for food, 
warmth,sex, and transcendence. Transcencence, the urge to become one with 
something greater is variously satisfied in love, humanitarian works, or 
in the artistic,scientific, or magical quests for truth. To satisfy these 
simple needs is liberation indeed. Power, authority, excessive wealth and 
greed for sensory experience are aberrations of these things.

Anathemism: Self-destruction

Sidestepping conventionality still leaves you with the mass of prejudices, 
idiosyncrasies, identifications, and preferences which give comfort and 
definition to the personality or ego. An idea cannot be said to be true 
until you understand the conditions under which it is not true. Similarly, 
you cannot be said to possess a personality until you are able to manipulate 
or disgard it at will.

Anathemism is a technique practiced directly upon yourself. Eat all 
loathsome things until they no longer revolt. Seek union with all that 
you normally reject. Scheme against your most sacred principles in thought, 
word, and deed. You will eventually have to witness the putrefaction of 
every loved thing. Therefore, die now and spare yourself later. Examine 
everything you believe, every preference, and every opinion, and cut it 
down.


The personality, a mask of convenience, becomes stuck to the face. Eye 
becomes clouded with "I". The human spirit becomes a trivial mess of 
petty identifications. The most cherished principles are the greatest 
lies. "I think therefore I am". But what is "I"? The more you think, 
the nore the "I" closes. Thinking "I am asleep"; my "I" is blinded. The 
intellect is a sword, and its use is to prevent identification with any 
particular phenomenon encountered. The most powerful minds cling to the 
fewest fixed principles. The only clear view is from atop the mountain 
of your dead selves.

AUGOEIDES

The magician's most important invocation is that of his Genius, Daemon, 
True Will, or Augoeides. This operation is traditionally known as Attaining 
the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes 
known as the Magnum Opus or Great Work.

The Augoeides may be defined as the most perfect vehicle of Kia on the 
plane of duality. As the avatar of Kia on earth, the Augoeides represents 
the true will, the raison d'etre of the magician, his purpose in existing. 
The discovery of one's true will or real nature may be difficult and fraught 
with danger, since a false identification leads to obsession and madness.

The operation of obtaining the knowledge and conversation is usually a 
lengthy one. The magician is attempting a progressive overhaul of his 
entire existence. Yet he has to seek the blueprint for his reborn self 
as he goes along. Life is less the meaningless accident it seems. Kia has 
incarnated in these particular conditions of duality for some purpose. 
The inertia of previous existences propels Kia into new forms of 
manifestation. Each incarnation represents a task, or a puzzle to be 
solved, on the way to some greater form of completion.

The key to this puzzle is the phenomena of the plane of duality in which 
we find ourselves. We are, as it were, trapped in a labyrinth or maze. 
The only thing to do is move about and keep a close watch on the way the 
walls turn. In a completely chaotic universe such as this one, there are 
no accidents. Everything is significant. Move a single grain of sand on a 
distant shore and the entire future history of the world will eventually 
be changed.

A person doing his true will is assisted by the momentum of the universe 
and seems possessed of amazing good luck. In beginning the great work of 
obtaining the knowledge and conversation, the magician vows "to interpret 
every manifestation of existence as a direct message from the infinite 
void to him personally." [Do it NOW! - LUCIFER]

To do this is to enter the magical world view in its totality. He takes 
complete responsibility for his present incarnation and must consider 
every experience, thing, or piece of information which assails him from 
any source, as a reflection of the way he is conducting his experience. 
The idea that things happen to one that may or may not be related to the 
way one acts is an illusion created by our shallow awareness.

Keeping a close eye on the walls of the labyrinth, the conditions of his 
existence, the magician may then begin his invocation. The genius is not 
something added to oneself. Rather it is a stripping away of the excess 
to reveal the god within.

Directly on awakening, preferably at dawn, the initiate goes to the place 
of onvocation. Figuring to himself as he goes that being born anew each 
day brings with it the chance of greater rebirth, first he banishes the 
temple of his mind by ritual or by some magical trance. Then he unveils 
some token or symbol or sigil which represents to him the Holy Guardian 
Angel. This symbol he will likely have to change during the great work as 
the inspiration begins to move him. Next he invokes an image of the Angel 
into his mind's eye. It may be considered as a luminated duplicate of one's 
own form standing in front or behind one, or simply as a ball of brilliant 
light above one's head. Then he formulates his aspirations in what manner 
he will, humbling himself in prayer or exalting himself in loud proclamation 
as his need be. The best form of this exhaltation is spoken spontaneously 
from the heart and, if halting at first, will prove itself in time. He is 
aiming to establish a set of ideas and images which correspond to the nature 
of his genius, and at the same time receive inspiration from that source. 
As the magician begins to manifest more of his true will, the Auguides will 
reveal images, names and spiritual principles by which it can be drawn into 
greater manifestation.

Having communicated with the invoked form, the magician should draw ot into 
himself and go forth to live in the way he hath willed.

The ritual may be concluded with an aspiration to the wisdom of silence by a 
brief concentration on the sigil of the Auguides, but never by banishing. 
Periodically more elaborate forms of ritual, using more powerful forms of 
gnosis, may be employed.

At the end of the day, there should be an accounting and fresh resolution 
made. Though every day be a catalogue of failure, there should be no sense 
of sin or guilt. Magic is the raising of the whole individual in perfect 
balance to the power of Infinity, and such feelings are symptoms of 
imbalance.

If any unnecessary or imbalanced scraps of ego become identified with the 
genius by mistake, then disaster awaits. The life force flows directly into 
these complexes and bloats them into grotesque monsters variously known as 
the demon Choronzon. Some magicians attempting to go too fast with this 
invocation have failed to banish this demon, and have gone spectacularly 
insane as a result.

DIVINATION

Space, time, mass, and energy originate from Chaos, have their being in 
Chaos and through the agency of the aether are moved by Chaos into the 
multiple forms of existence.

Some of the various densities of the aether have only a partial or 
probablistic differentiation into existence, and are somewhat indeterminate 
in space and time. In the same way that mass exists as a curvature in 
space-time, extending with a gradually diminishing force to infinity that 
we recognise as gravity, so do all events, particularly events involving 
the human mind, send ripples through all creation.


Various methods of intercepting and interpreting these ripples constitute 
the art of divination. These ripples through space and time can only be 
received if they strike a note of resonance in the receiver and are not 
drowned out by noise or suppressed by the psychic censor. Some forms of 
resonance exist naturally, as between a mother and child, or between 
lovers. Otherwise they have to be established by concentrating on the 
object of divination.

The general level of mental noise can be suppressed by silencing the 
mind by some gnostic method. This also assists with the concentration. 
The inhibitory mode of the gnosis is the one most frequently used. 
Sleeplessness, fasting, and exhaustion may cause prescience through 
visions, but as with drugs, there is always the difficulty of maintaining 
concentration. Any form of magical trance can be adapted for divination by 
first directing an intense concentration toward the desired matter of 
divination (or some sigilised form of it) and then allowing impressions 
to arise into the Vacuous state of consciousness.

Many of the excitatory techniques can be used, but some with 
difficulty. Augury may be made by sacrifice [but it isn't necessary! 
- LUC.] and men have tortured themselves for knowledge, but sex 
is the easiest [I'll say! Sacrifice, self torture, ....or sex .... you
decide - LUC.]. Erotocomatose lucidity (or sex-trance) describes a 
condition brought about by continually stimulating and exhausting the 
sexuality by any possible means until the mind enters the borderland state 
between consciousness and unconsciousness.

o far, direct prescience, the ideal of divination, has not been discussed. 
This is not always possible, and recourse must be often be had to the use 
of symbolic intermediaries. These can augment the practice of divination 
greatly or ruin it utterly.

Assuming that the magical perception can forge some sort of tenuous 
connection with the answer to a question, symbols are shuffled, drawn, 
or selected in some manner to carry the answer into the conscious mind. 
Then a further effort must be made in the interpretation to get that 
magical perception to come into complete manifestation. Symbols are easy 
to come by; any system can be used - the difficulty lies in forming the 
magic link. In obtaining the symbolic result, the magician tries to let 
the magic slip through below the level of conscious control, but must not 
let the process become merely random. For example in cartomancy or Tarot 
divination, one should look through the pack first and then shuffle but 
lightly, or the result will be completely random, and the chances of the 
spread being able to stimulate the magical perception will be reduced.

Once the symbol has been obtained, it should be used to help the magical 
perception crystallise more fully. It should become a basis for lateral 
thinking (or intuitiive guesswork) rather than as a final answer to be 
mechanically interpreted.

Astrology is not a valid form of magical divination because it assumes 
a causal relationship between events which are linked only weakly, if at 
all. If the relationship were strong, then astrology would be an ordinary 
secular science [But wouldn't people have given it up if it didn't work? 
- LUC.]. As the relationship is very weak, astrologers owe whatever success 
it has to the natural prescience of its practitioners and obscures its 
failures with imprecision, evasiveness and ambiguity.

The best methods of obtaining symbolic intermediaries results are those 
which are just below the threshold of deliberateness, but above the 
threshold of pure randomness. Shamanistic type methods involving the 
casting of bones, stones, or sticks marked with runes are simplest and 
best. As methods involving the fall of coins or dice, the separation of 
yarrow stalks and their rules for interpretation became progressively more 
complex the more remote the prescient ability became. Highly complex
mathematical systems represent decadence of the art.

Of all forces which obstruct divination, none has more power over the 
civilised consciousness than what is called the psychic censor. This is 
the same factor which denies us access to most of our dream experiences 
and prevents us from being overwhelmed by the millions of sensory 
impressions which bombard our body ceaselessly. Although we could not 
function without it, it is useful to be able to turn parts of it off at 
times. Hallucinogenic drugs knock it out unselectively and are not much 
use.

The magician must begin to notice all coincidences which surround him, 
instead of dismissing them. Often one notices that just before somebody 
said something, or an event occured, one knew it would happen. This can 
happen several times a day, but we somehow, almost unbelievably, manage 
to dismiss it each time and not connect the occurences together. If a 
definite effort is made to consciously note these occurences as well as 
to record them in the magical diary, they start to become much more 
numerous. So amny coincidences occur that it is ridiculous to use the 
word coincidence at all. One is becoming prescient.

ENCHANTMENT

Magical will may exert its effects directly on the universe, or it may 
use symbols or sigils as its intermediaries. The creation of direct 
effects, like prescience in divination, represents a high point in the 
art and is just as illusive. Making things happen by either method is 
referred to as the art of enchanting or the casting of enchantments.

From a magical point of view, it is axiomatic that we have created the 
world in which we exist. Looking about himself the magician can say 
"thus have I willed," or "thus do I perceive" or, more accurately "thus 
does my Kia manifest.

It may seen strange to have willed such limiting circumstances, but any 
form of dualistic manifestation, or existence implies limits. If the Kia 
had willed a different set of limitations, it would have incarnated 
elsewhere. The tendency of things to continue to exist, even when 
unobserved, is due to their having their being in Chaos. The magician 
can only change something if he can "match" the Chaos which is upholding 
the normal event. This is the same as becoming one with the source of 
that event. His will becomes the will of the universe in some particular 
aspect. It is for this reason that people who witness real magical 
happenings at close range are somtimes overcome with nausea and may even 
die. The part of their Kia or life force which was upholding the normal 
reality is forceably altered when the abnormal occurs. If this type of 
magic is attempted with a number of people working in perfect 
synchronisation, it works much better. Conversely, it is even more 
difficult to perform in front of many persons, all of whom are upholding 
the ordinary course of events.

In trying to develop the will, the most fatal pitfall is to confuse will 
with the chauvanism of the ego. Will is not willpower, virility, obstinacy, 
or hardness. Will is unity of desire.

Will expresses itself best against no resistance when its action passes 
unnoticed. Only when the mind is in a state of multiple desire, do we 
witness the idiot agonisations of willpower. Pitting oneself against 
various oaths, abstentions, and tests is merely to set up conflicts in 
your mind. The will always manifests as the victory of the strongest 
desire, yet the ego reacts with disgust if its chosen desire fails.

The magician therefore seeks unity of desire before he attempts to act. 
Desires are re-arranged before an act, not during it. In all things he 
must live like this. As reorganisation of belief is the key to liberation, 
so is reorganisation of desire the key to will. 

In practice many difficulties can be gotten around by using various types 
of sigil. The desire is represented by some pictorial glyph, by a wax image 
to be wounded, bound, or healed, by the characters of a magical alphabet, 
or by some image in the mind's eye.

All this serves as a focus for the will. Concentration on these spells 
should be augmented by some form of gnostic exhaltation to cast the 
enchantment.

When considering any form of enchantment, remember this: it is infinitely 
easier to manipulate events while they are still embryonic or at their 
inception. Thus does the magician turn that aspect of Chaos which manifests 
as causality to his advantage, rather than oppose it. The desire then 
manifests as a convenient but strange coincidence, rather than as a 
startling discontinuity.

The will may be strengthened by one other technique aside from the 
concentrations of magical trance, and that is by luck. The magician 
should observe the current of his luck in small inconsequential matters, 
find the conditions for its success, and try to extend his luck in various 
small ways. [Try believing that you are the luckiest person in the universe 
- LUC.]

He who is doing his true will is assisted by the momentum of the universe.

d                                LIBER NOX

        THE INITIATE THIRD DEGREE SYLLABUS OF THE MAGICAL ORDER
            OF THE ILLUMINATES OF THANATEROS IN BLACK MAGIC

We will begin by discussing the Spirit of Black Magic.

Magical power is the key to the heaven-hell of the now. Unaware of this 
many sink into the unsatisfactory greyness of small fears and small desires 
confused. Then they invent pleasurable or painful hereafters to replace the 
present. The life-force seeks ever the flesh, body, ideas, emotions, 
experiences, etc., through endless incarnations. For without the flesh, Kia 
has no mirror for itself, and there is no awareness, no ecstasy, nothing.

It is either this nothing or the flesh, and the condition of the flesh
is dual. Eternal warfare is the price, purpose, and reward for existence.

Kia evolves into a myriad of experiences, and these are all Self. They are all 
forms of our awareness. To oppose the great dualities like sex and death, 
or pain and pleasure, the great evolution of Kia, with lesser fears and 
desires, is the beginning of the failure of satisfaction.

Existence is the great indulgence. Anything less than this, any attempt to 
avoid part of oneself is to invite loss of form, a self-negation leading to
a shrinkage of spirit.

The Se;f alone is God and should recognise itself in all things. For those
who uphold limited values bind themselves to mediocrity and failure.
Those who self-righteously value their own contradictions are mighty on this 
earth. Our dual nature is all morality; it is foolish to be other than we are. 
Acceptance and living without restraint I will call the highest virtue.

The greatest sinners are the greatest saints, though they may be unconscious 
of this. Great men are greatly dual. And doubleness is not the end of it.
Every moment the consortium of "I" puts forward a new face. I am not who I 
was seconds ago, much less yesterday. Our name is Legion. I am a colony
of beings sharing the same envelope. And Kia, the self-love which binds them 
together, will one day hurl them apart - attempting even death for its 
satisfaction.

What is a god but man wielding the force of Chaos? To him nothing is true; 
everything is permitted. There is no purpose in his existence; he is free
to choose his own. He has bound himself to earth forever and reincarnates
at will. For the universe is mad and arbitrary in her ways. Nothing is 
unchangeable except change itself. The only universal principle is the 
universal lack of principle. Yet the Great Goddess Chaos will lend some of 
her power to those who can become Her favourites.

And must our dualities be kept in constant separation to retain the power
of satisfaction? The small pleasures of the gourmet, semidigested, overripe, 
putrefying food have come almost full circle to the consumption of excrement
with little satisfaction. Rather would I take plain wholesome food for the
body, and taste the nectars of revulsion and delight but occasionally.

Reserve Kia for works of inspiration, ecstasy and magic. Seeking pleasure
is the surest invocation of displeasure, one falls back rapidly into the
general greyness. But if an emotion be pushed to the furthest realms of 
non-necessitation, then there is nothing to balance ecstacy but ecstacy.

Gnosis is the mechanism by which Kia draws back from the flesh in 
preparation for the mighty indulgences of magic. A great saving to 
accomplish a greater spending.

Kia is nascent energy seeking form. It has been called the Great Desire, 
the Life Force or Self-Love. It can be represented by Atu 0, the Tarot 
Fool or the Joker. Its heraldic beast is the vulture, for it ever descends 
to take its satisfaction among the living and the dead.

The experience I received was this, that my innermost self or soul or 
spirit

                    Was no thing
                  formless
                     without quality
                 nameless
                pure power,
           Yet it was anything that it touched
                  I am this illusion
                   and
              I am not this illusion
                  Amen.


SORCERY

Sorcery is the art of using material bases to affect magical transformations.
The advantage of using such material bases is that the power residing in
them can be built up over a period. Four main types of material base are 
used. Those which contain reseves of a particular type of power such as 
fetishes, talisman, spirit traps and amulets; those which act as a basis
to receive divinatory impressions and those which act as an anchor for
some aetheric form which can be sent like a magical weapon. In addition,
blood and semen may be used as sources of the life force. Various other 
bodily secreta and excreta: hair, fingernails, spittle, etc., can be used
to provide magical links with target persons.

Talismans, amulets and fetishes are charged by a process analogous to
evocation. Talismans are usually the recipient of some simple charge
that evoles strength, courage, health, virility, no-mind, sleep, or
some other emotion, or state of power in its possessor when he 
concentrates on it. If the talisman is well enough made, it should 
continue to evoke its effect even when it is not being used for 
concentration. The form and composition of the material base should
be suggestive of the desired effect. Amulets are objects containing a 
portion of the aetheric and life force with a particular task to perform
and are semi-sentient. They can only be created by the strongest forms 
of evocation. They are fashioned in the form of a small man or creature,
and during the evocation, an aetheric duplicate is placed inside the
material form. They are most commonly made to protect places or persons
within a short radius of action. When such things are created by a group
or tribe of persons over a long period, they are known as fetishes.

Any sort of material base is a spirit trap in some way, but some 
substances, notably crystals, absorb aetheric imprints very readily.
Quartz crystals, which are large and readily available, can be used
to pick up impressions by leaving them near charged places, persons,
or objects. If a spirit or elemental is discovered to be inhabiting
some place it can be trapped by plunging a crystal into its form.

Enchantment by sorcery is carried out with the aid of various powders,
philtres, concoctions, wax images and knotted cords. The material base 
can be composed of anything suggestive of the desired result or
intended victim. As the naterial base is being compounded, the magician
does everything possible with concentration, visualisation, and gnostic
exhaltation to imprint his desire into it. The charged matter is then 
taken and placed where the victim will come in contact with it.

Instruments of sorcery also find their uses in the mantic art. Most
divinatory tools serve only to receive impressions from the operator's
magical perception. Charged instruments contain a residium of formless
aetheric energy which actually amplify the impressions. Most devices 
in this class are magical mirrors, crystal spheres, highly polished 
surfaces, and pools of dark liquid or blood. The Mirror of Darkness
is an instrument fashioned from black glass or natural obsidian.

It should be carried concealed close to the body. It may be charged 
by using it as a focus for concentration in the magical trance of
no-mindedness. One gazes into it unwaveringly for long periods until
it opens like a pit or tunnel beneath one. Only after this aetheric 
tunnel has developed is the Mirror of Darkness ready for use. The 
perception reaches through the tunnel as the will directs it to other
regions of time and space.

Magical weapons are created by building an aetheric duplicate of some
existing device such as a wand, sword, dagger, pointed bone or dart.
The aetheric form is kept inside the material base until projected
forth by a strong focusing of the will. Skilled sorcerers are able to
reach through the Mirror of Darkness to the target or victim and hurl
the magical weapon down after it. Close proximity or even contact
with the target is otherwise required.

Blood sacrifice may be made to a magical weapon, or it may be made 
the focus of an orgiastic rite and anointed with sexual fluids. But
with or without these adjuncts, it is intense, prolonged concentration
which imbues these devices with power.

Amulets and weapons of power are sometimes given personal names by which
they are controlled. Sometimes such devices have acted quite 
independently of the incompetents into whose hands they occasionally 
fall.

THE DOUBLE

The double is described in all magical traditions from ancient shamanism
through the Egyptian "Ka" and the "Ki" of occult martial arts to ideas 
of the soul or ghost and in the modern occult concept of the astral
body. It is most commonly seen or experienced when the physical body
passes close to death.

It does not have a definite fixed shape, although there is a natural 
tendency for the life force to hold it in the same image as the 
physical body. Even when it is exteriorised in the body's image it
is not necessarily visible to ordinary perception. Like all aetheric 
matter its effects on ordinary reality are variable and depend on the 
ability of the life force to make a real effect coalesce at some point. 
Thus, the double is able to penetrate solid matter, but at other times 
it may have a degree of tangibility and be able to effect material
happenings.

In the occult martial arts, it is projected just beyond the striking
surfaces of the body by visualisation and a sharp yell which accompany
the physical blow. A portion of the aetheric force may even be left
inside the opponent to cause what is called the delayed death touch.
The force may also be projected beyond the body to inform one of the
movements of enemies behind and projected to the bodies surfaces to
ward off blows. In most forms of psychic healing, this same force
is projected, commonly through the hands.

The double may also be made to take on various alternative forms, most
commonly animal forms. Theriomorphic (beast-like) manifestations of 
the double are often atavistic. They cause a form of possession by the
behavioural patterns of the animal concerned. These patterns may lay
dormant in our memory, or it may be that we have access to aetheric
memories. Whatever their source, these atavisms create terrifying 
effects. Even if the aetheric beast form is kept within the physical 
body, it may manifest as strange physical prowess, the ability to cower
wild animals and confuse and frighten we humans. Projected beyond the 
body it can serve as a vehicle for the consciousness to experience
the mode of travel and abilities of the animal. Skilled magicians may
attempt bizarre composite forms like gryphons and basilisks as magical
vehicles.

In the normal cycle of life and death, the life force carries little
or nothing from one incarnation to the next. The projection of the 
double is the basis of deliberately carrying things over into a new
incarnation at death.

Of all the techniques of gaining access to the double, narcosis is the
least controllable and most dangerous. Nevertheless, since time 
immemorial magicians have been smearing themselves with pastes 
compounded from the solanaceae alkaloids, thornapple, nightshade and
henbane, and consuming various other hallucinogens and trance inducing 
drugs as well just for this purpose. Visualisation is the weakest
technique used on its own, but it can act as a model on which to build
that peculiar bodily sensation which comes from movements in the aether.
Sometimes it is felt as heat, as a sort of itching, or as an ache. One
can only persist with imagining something until a sensation develops.
Sharp, high pitched yells and exhalations of breath are used to help
project the force in martial arts and occult yogas.

Dreaming is the most challenging and complete method of freeing the 
double. Ordinary dreams are an ingenious jumble of half-forgotten
events, hopes and worries. They are a more graphic form of the 
mental chattering, fantasising, and daydreaming that the waking mind 
does. In the same way that the day mind learns to differentiate 
between real things and fantasy, so can the dream consciousness learn
the difference between real and fantasy dreams.

Real dreams are the key to the double. The first step in creating the 
double is to establish it in a real dream. The hands are the most easily 
visible part of the body. Dream consciousness is particularly linked to 
the sense of sight. The magician strives to see the hands of his double
in dream. The desire to do this is concentrated on intently before
sleep every night for as long as it takes success to crown one's work.
During this time the hands may feature in many ordinary, idle dreams
which may become very complex and bizarre. This is not the desired 
result.

Success is an abrupt and discontinuous experience. The command to see
one's hands is suddenly remembered as one realises one is dreaming.
Suddenly the hands are there in full clear view. This shock is like 
being rudely awakened from daydreaming or bursting through a membrane.
To prevent the shock causing awakening, the experience should be
repeated several times. Then the magician resolves that he will see a 
particular place that he visits in his waking hours also. Summoning
his hands in dream, he looks at them, then moves them aside and tries
to find the place he has willed to go to. If the vision begins to fade, 
he goes back to his hands and tries again. He must strive to get all the
details of the place correct and to be there at the same time of day
as the dream takes place. Eventually he will find that the double 
actually is at the desired location. When this much has been attained
there is no limit to what he may eventually achieve. Yet one must be
prepared to devote every night of the rest of one's life to developing
these powers.

TRANSMOGRIFICATION

The metamorphosis to black magical consciousness.

Chaos, the life force of the universe, is not human-hearted. Therefore 
the wizard cannot be human-hearted when he seeks to tap the force of the 
universe. He performs monstrous and arbitrary acts to loosen the hold
of human limitations upon himself.

The magical life demands the abandonment of comfort, conventionality,
security and safety - for competition, combat, extremes, and adversity 
are needed to produce higher resolutions and personal evolution. An air
of desperation is required in a life lived close to the edge. One must
be living by one's wits.

In a stagnant environment the body-mind creates its own adversity - 
disease and fantasy.

Only in extremes can the spirit discover itself. A fluid environment is 
required as a vessel for magical consciousness. Only a fluid environment
can conform to our beliefs about it and be subject to the subtle magical 
forces. Only in mutable circumstances can divination come into its own.

Therefore abandon all fixed patterns of residence, employment,
relationship and taste.

Among the titles of Kia is Anon. Anon freely transmogrifies its arbitrary
personality, refusing any identity defined by its environment. Residing
in the ultimate freedom possible on the plane of illusion, it has choice
of duality. Everything which exists for it is a form of desire, for this
is the universe in which it chose to incarnate. If this were believed
to be either heaven or hell one would feel free to do anything. It is only the fear that it is neither which imprisons us.

The idea of mind as a fixed attribute or possession of Self is illusory.
All that can be said of Kia is that the amount of meaning one experiences
is proportional to Kia's manifestation in one's circumstances.

Kia is felt as meaningfulness, power, genius, and ecstasy in action.
Outside of this nothing is true.

The wizard doeth as he wilt on this illusory plane, knowing that nothing
is more important than anything else and that anything he does is only
a gesture. He is thus free to do anything as though it mattered to him.
Acting without lust of result, he achieves his will.

In the arena of Anon compete numerous selves, souls, familiar spirits,
demons, obsessions, and an infinity of possible experiences. Each game is
short, and then the pieces are hurled through death into unrecognisable
new configurations.

Only the style and spirit of Anon's play survive transmogrification,
unless the aetheric body has achieved great integration.

The acts of the Black Magician will bind him to earth forever, but - 
if he is fearful of his ability to find his way back to his previous 
occult learning, he may strongly visualise the sigil of Chaos (a sphere
with 8 radiating arrows) at his death.


ECSTASY

Being a resume of the Quadriga Sexualis, a series of somatic trances
involving the Death Posture and Rites of Thanateros. The science and 
art of the sacred alignments between the magical will and certain forms 
of gnostic exhaltation are the Death Posture (transcendence of desire)
Normal Congress (inspiration) Autoerotic Congress (reification of
desire and Reverse Congress, Anal or Oral (exhaustion of desire).

The pinnacle of excitation and the cave of absolute quiescence are the 
same place magically and physiologically. In that hidden dimension of 
one's being hangs the hawk vulture of the Self (or Kia), free of desire
yet ready to hurl itself on any experience or act.

The endless variations of the gnosis of quiescence are all the death
posture, but the following may be of particular use in part or whole:

    Kneeling in the dragon position, hands flat on thighs, spine erect
    the initiate stares fixedly at the image of his own eyes in a large
    mirror before him, about 2 feet away. The temple is best completely
    featureless, black or white. He may have prepared himself previously
    by concentration on one of the magical trances, or by some intense
    effort of convergent thinking.

    Gazing at one's own eyes, the initiate stops thinking. No amount of
    "effort" in the usual sense will avail. Infinite patience will 
    barely suffice. The attention must be continually turned to the eye
    image until the thinking eventually gives up. Any sort of distortion
    of the image is symptomatic of thinking and to be avoided.

    Success is characterised by certain phenomena for which it is useless
    to strive. There may be a loss of physical perspective or body image.
    The body may begin to feel vast or microscopic. These phenomena are
    characteristic of sensory deprivation. They are not the desired 
    result but indicative of a loosening of belief.

    The eyes are then closed and the void is entered as completely as
    possible. Some image may be used as a receptacle of thought if it
    cannot be completely annulled. A visualised shape will do. Hopefully
    this can be allowed to fade, leaving Kia hovering in an immensity.
    From this condition of transcended desire it can hurl itself into
    any form of magic. Inspiration or atavisms can be dredged up from
    recondite corners of the awareness by sigils; will and perception
    can be extended into new dimensions.

If the foregoing proves insufficient to achieve gnosis, the magician 
stands on tiptoes, eyes closed with arms locked behind, the neck 
stretched and the back arched, the whole body straining to the limit. 
The breathing becomes deep and spasmodic as the crucifixion continues.
Oblivious to everything except the strain and tension which rack his 
entire being, he may attain the Void, as this too is suddenly removed 
and he falls supine to the floor.

At this point he evokes the sensation of laughter. Reflecting on the
meaninglessness of anything as he becomes conscious of it, he laughs
aimlessly at everything. He may be granted the grace of being swept up
onto the divine madness of ecstatic laughter.

The death posture is chief amongst the rites of Thanateros for it can be
applied to inspire, reify, and exhaust, as well as transcend, desire.

Normal congress, the genital embrace of persons of opposed sexes, 
should in any manifestation, magical or not, inspire the participants 
with something, if only mutual attachment. Employed magically, it can
provide amplified inspiration for almost anything.

The lunar current of the priestess is observed for a day in which the 
libido is strong. In the priest, the libido is strengthened by 
conservation. Retiring to the place of working, each attains the silence
of the mind by any favoured method. For example, they may kneel before
each other in the dragon position and perform the preliminaries of the
death posture. then they become conjoined in a stimulatory embrace. As
congress occurs, the subject for inspiration or its sigil is meditated 
upon as the mountain of excitation is gradually climbed. As the final
step is taken, the desire is abandoned to the subconscious. After the 
cataclysm the celebrants aim to remain vacuous but alert, to allow the
inspiration to manifest.

The reification, or making real of a desire is possible through the
auto-erotic mode of the quadriga sexualis. In this, the mind is kept
blank while the sexuality is ignited and brought to a pitch by touch 
alone. The body is in a supine position, eyes closed with all other
senses annulled as far as possible. As the initiate climbs the mountain
of excitation, the mind must reject all images and fantasies. As the 
body goes into the orgasm phase, and in the seconds following, the whole
force of the will and perception is focussed on the desire, or more
conveniently, its sigil. In that brief instant, he is no more, the 
alignment is made, the obsession formed, the demon born, or the sigil
charged, his will sent forth.

Eroto-comatose lucidity is a variant of this form of congress in which
the desire is to reach the borderland state between consciousness and
unconsciousness through which the subconscious images and divinatory 
impressions flow. The sexuality is stimulated again and again and if 
need be, again and again and again until the consciousness slips into
the shadow world. In practice the body should be neither too tired nor
too comfortable, so preventing the unconsciousness of deep sleep. The 
body may be unable to sustain many orgasms, particularly if male. 
Karezza, excitation stopping short of orgasm but repeatedly approaching
it, may be employed. Exhaustion of desire is a magical process which
works on the principle that wished-for events so often seem to occur
after we have forgotten about them consciously. It is because the 
life-force then acts through the aetheric tensions we first created
created, but of which we are no longer aware. the chosen desire is
concentrated on through all phases of the arousal, discharge, and
aftermath of these forms of congress for as long as it takes until the 
mind begins to react against it or get sick of it.

The conscious desire, rather than any sigilised form of it, should be
used. As soon as the reaction against the desire begins to manifest
the whole thing is banished from the mind by a forcible turning of the
mind to other matters. Conscious desire and reaction annulled, the
desire will manifest at some time in the future.

RANDOM BELIEF

Various stages in the belief cycle of the self are provided in the
following sections. Try each or any of them for a week, a month, or a 
year, This exercise may save one an unnecessary incarnation or two.
It may also help to make clear the aeonic mechanism which creates the
various psychic milleniums of past and future history. The beliefs are
given in order, with Number 1 understood to follow on from Number 6
in a circle. Atheism and Chaoism are presented in both their early
and degenerate phases to make clear the stages of change, and to
permit the use of the sacred cube.

Dice Option Number 1: Paganism

The gods show themselves in all things. In the elements, tempestuous 
and placid by turns; in the seas, the mountains, the green fields, in
the hail, and in the lightning. They show themselves as various animals
and they show themselves in metals and in stones. Most of all they
show themselves in the mind of man, impelling him to love, to war, to
fortune, or to disaster. The gods watch over everything in the world;
there is no thing not under the auspices of some god or another.

For in all things there is both substance and essence. The gods all 
came out of Chaos, and from the gods came the essences of all things -
some gods giving essences to some things and others to different
things. Man contains the essence of all the gods.

What is good and what is ill is what is pleasing or displeasing to the
gods. But what is pleasing to Mars may not please Venus. Hence there is
war in heaven even as there is war in man. Yet by making an appropriate 
invocation or offering we may set matters aright and gain their favours.
If we live always in devotion to our patron god and do not displease
the others overmuch, our shade will go at death to rejoin the essence
of its deity.

Dice Option Number 2: Monotheism

There is but One God who created everything,
He created man in his own image.
He gave man free will to do good or evil.
Good is what pleases God, evil displeases him.
After you die God will reward or punish you
For pleasing or displeasing him.
God also created angels and demons.
These are spirits with free will,
Some remained good, some became evil.
Thes spirits help man to become good
Or tempt him to do evil.
God will be pleased
If you stop doing something you enjoy
For God's sake, he is also pleased.
You may pray to God and ask him for help.
You may worship him with prayer also.
By this he will be pleased.
To know how to be good and please God
You must obey the teachings
And the authority of the religious heirarchy
He has established on earth
As the one true religion.

Dice Option Number 3: Atheism

The idea of God or a personal soul is a hypothesis we have no need of.
Besides there is not the slightest scrap of material evidence that will
stand up to examination. Let's stick to what's real shall we?

Ther is always some sort of a reason or explanation for everything even
if we haven't managed to work it all out yet. but we're doing pretty
well. I mean, you've only got to look around yourself, the whole
universe works on a sensible cause and effect basis; it's only hocus 
pocus if you're too primitive to work out how it works. Free will for
instance, is probably just an illusion caused by some defect in the 
neuroelectro-biochemical plumbing in the brain. But we'll all go on
using it till we find out. After all, enjoyment is the whole point 
in life. The only sort of morality or law worth having is that which 
stops fools from spoiling their own or other people's enjoyment in the
long run.

And when you're dead, you're dead.
Until we find evidence to the contrary.

Dice Option Number 4: Nihilism (Late Atheism)

Material causality is everything. Science can probably explain away
everything. There is nothing which is not caused by something else.

But this is no-explanation.

The world now seems accidental, arbitrary, and without meaning. We can
know How everything happens but there is no reason Why. The universe 
has become predictable but meaningless. that is the burden of 
intelligence, of being able to see through it all. there is obviously
no spirit or personal survival after death. Hence there is no reason
to do anything, or for that matter to restrain oneself from doing
anything. Even this is to deceive ourselves for there is no such thing
as free will. One cannot help but gat involved in doing because one
happens to be. All motivation is just an attempt to put the body-brain
in a lower energy, less tense state, even if by a roundabout route.

There are no absolutes in terms of importance, goodness, meaning or
truth that do not arise from the accidental structure of the body-brain
and its surroundings.

We are just living out the chaotically complex forces which spawned us
and which will one day reduce us to nothingness again.

Everything we will ever do is just a result of how we are made and what
happens to us. For all our pretense of free will, we are an accident
running a fixed but unknown course.

Dice Option Number 5: Chaoism

As above, so below
I am the universe
The life force in us
Is the life force of the universe
The subtle force in us (aether)
Is the subtle force of the universe
The gross matter in us
Is the gross matter of the universe
To Chaos, nothing is true
And everything is permitted
Though it has limited itself
To the principle of duality
In building this world
For itself.

(For a further elucidation of these beliefs, consult The Book of Chaos
in its entirety.)

Dice Option Number 6: Superstition (Low Chaoism)

All phenomena having come from the one source, there exist
mysterious connections between things with similarities.

All like things contain the same signature or essence; they share the 
same spirit. This essence or spirit can be made to go into other things
by bringing the signature-bearing objects into contact with whatever is
being treated. This is the principle of contagion.

All things being connected in diverse, mysterious ways, one can take 
augury from anything about anything of which it reminds one. There is
nothing that is not an omen about something else to him that has but 
the wit to know it.

And by similar wisdom, anything can be affected by performing the 
required action on some other thing which reminds one of it. Like 
attracts like, the principle of similarity.

Wisest of all are those who know the most deeply hidden connections.
they are able to be reminded of the obscure by the more obscure. 
They know what sacrifices are to be made to adjust or placate the
essences of things. Morality is the avoidance of misfortune. One's
next incarnation will be as whatever creature of which one's activity 
in life is most reminiscent.

THE ALPHABET OF DESIRE

Except for the curious condition of laughter, which is its own
opposite, emotion follows a dual pattern - love and hate, fear and 
desire, and so on. The Alphabet of Desire includes all the basic root
emotions arranged as complementary dualisms in a form suggestive of
the classical gods, or Ruach of Kabbala.

[Due to the nature of the contents, I have been unable to include 
this. Sorry, you'll have to buy the book! I recommend Sorcerer's 
Apprentice in Leeds, the world's biggest(?) and best mail order occult
supplier - LUCIFER]

THE MILLENIUM

Humanity has evolved through 4 major states of consciousness, or aeons,
and a fifth is on the horizon. The first aeon comes out of the mists
of time. It was an age of shamanism and magic when the rulers of men
had a firm grasp of the psychic forces. Such forces conferred a high
survival value on puny naked man living in intimate communion with the
dangers of a hostile environment. This form of consciousness has left
its mark on the various underground traditions of witchcraft and 
sorcery. It has also survived in the hands of several aboriginal
cultures in which the powers were used to ensure social conformity.

The second pagan aeon arose with a more settled way of life as 
agriculture and city dwellings began. As more complex forms of thought
arose and men moved further away from nature, the knowledge of psychic
forces became confused. Gods, spirits, and superstition uneasily filled
the gaps created by loss of natural knowledge and man's expanding
awareness of his own mind.

The third, or monotheistic, aeon arose inside of the pagan civilisations
and swept their old form of consciousness away. The experiment was begun
once in Egypt but failed. It really came into its own with Judaism and
later with Christianity and Islam, which were offshoots of this. In the
East, Buddhism was the form it took. In the monotheistic aeon men
worshipped a singular, idealised form of themselves.

The atheistic aeon arose within Western monotheistic cultures and
began to spread throughout the world, although the process is far from
complete. It is far from being a mere negation of montheistic ideas. It
contains the radical and positive notions that the universe can be
understood and manipulated by careful obsevation of the behaviour of
material things. The existence of spiritual beings is considered to
be a question without any real meaning. Men look toward their emotional
experience as the only ground of meaning.

Now some cultures have remained in one aeon while others have swept
forward, but most have never completely freed themselves of the residues
of the past. Thus sorcery tainted pagan civilisations and even our own.
Paganism taints Catholicism, and Protestantism. The time required for
a leading culture to break through into a new aeon shortens as history
progresses. The atheistic aeon began several hundred years ago. The monotheistic aeon began two and a half to three thousand years ago.
The pagan aeon began about six thousand years ago with the beginnings
of civilisation, while the first shamanistic aeon goes back to the
dawn of humanity.

There are signs that the fifth aeon is developing exactly where it 
might be expected - within leading sections of the foremost atheistic
cultures.

The evolution of consciousness is cyclic in the form of an upward spiral.
The fifth aeon represents a return to the consciousness of the first 
aeon but in ahigher form.

Chaoist philosophy will again become a dominant intellectual and moral
force. Psychic powers will increasingly be looked to for solutions to
man's problems. A series of general and specific prophesies may be
extrapolated from current trends to show how this will come about
and what role the Illuminati will play in it.

Decades, possibly centuries, of warfare lie ahead. The remnants of
monotheism are collapsing fast, despite the odd revival, before
secular humanism and consumerism. The technological, atheist super-
states are trying for a stranglehold on human consciousness. we are
entering a phase which may become as oppressive to the spirit as
mediaeval monotheism. The production/consumption equation is becoming 
increasingly difficult to grasp or balance as the consumer religion
of the masses begins to dictate politics.

More and more mechanisms for the forceful regulation of behaviour
have to be introduced as population density pushes individuals to
seek ever more bizarre forms of satisfaction in material sensationalism.
The problem with any belief system is its tenacity and inertia once it
is established and dominant. The madiaeval religions murdered millions to protect their own hegemony. Innumerable crusades, jihads, burnings and massacres were committed. In the end no level of persecution could stave
off the inevitable ascendency of atheism.

Now it is the atheist super-states which are supplying the arms and 
dropping the bombs in support of the hegemony of consumer capitalism
or consumer communism. And this is only the beginning. The blind logic 
of technology and consumerism will cause alienation, disaffectio, greed,
and identity crisis to rise to such catastrophic levels that the 
situation may explode into a very destructive war. Ther may be a 
breakdown of society which may take the form of an anti-technological 
jihad. [Watch out for that one - LUC]. These will not resolve the
contradictions of the system but merely introduce a new dark age and
slow the changes down. However momentous these events may seem, if they
happen, they will not affect the movement of consciousness in the long
run. They will only affect its timing. But the Illuminati must be ready
to exploit the changes which will definitely occur. Among these are:

THE DEATH OF SPIRITUALITY. Fixed ideas about the essential spirit or
nature of man will be completely abandoned as an Emotional Technology
becomes more refined. Drugs, obscure sexualities, faddism, strange
entertainments, and material sensationalism are a preliminary groping
toward this end. Chemicals, electronics, and surgery will only tend to
enslave. Gnosis, the Alphabet of Desire, and other magical methods
tend to liberate.

THE DEATH OF SUPERSTITION. Prejudice against the possibility of the 
occult or supernatural will give way in the face of a developing Magical
Technology. Telepathy, telekinesis, mind influence, hypnosis,
fascination, and charisma will be systematically examined, refined, and
exploited as means of control. We may see magicians working behind
barbed wire and in underground cells also.

THE DEATH OF IDENTITY. Ideas about a person's place in society, his role,
lifestyle, and ego qualities will lose their hold as the cohesive forces
in society disintegrate. Subcultural values will proliferate to such a
bewildering extent that a whole new class of professionals will arise
to control them. Such a Transmutation Technology will deal in fashions,
in ways of being. The lifestyle consultants will become the new priests
of our civilisations. They will be the new magicians.

THE DEATH OF BELIEF. We will abandon all fixed ideas about what is 
absolute or valuable and what constitutes morality as a Psychological
Technology develops. Techniques of belief and behaviour modification
in the military, in psychiatry, in places of detention, in propaganda
in the schools and in the media will become so sophisticated that truth
will become a matter of who creates it. Reality will become magical.

THE DEATH OF IDEOLOGY. Ideas about what form human aspiration should take
will give way to a science of the preservation of the control mechanism
- government and its agencies. Thes may become global or semi-global,
but their primary concern will become preservation of the government,
for or against the people. Primitive cybernetics will mushroom into a 
Political Technology. Governments will be provided with the choice of 
either accomodating themselves to co-ordinating proliferating human
variety or seeking to reduce that variety by repressive measures.



                            LIBER AUM

                THE WORK OF THE ADEPT 2ND DEGREE IOT

The rituals of the degree of the adept are secret, yet they are stated
here in the most explicit form which language permits, Only by 
perfecting oneself in the work of the initiate can one attain the
empowerment required to use the techniques of the adept. Anything less
than this leads to failure, disaster and death. The methods are given
here that some sight of the eventual goal of the aspirant might be
glimpsed.

In the work of the adept the aspirant has risen above the use of all
symbolic systems save reality itself. The playthings of the initiate -
sigils, gods, demons and the instruments of the sorcerer - he will
reabsorb into himself or retain only for teaching purposes. His need
for magical weapons will be restricted to the ceremonial. His tools 
will be direct prescience and enchantment. In the lower grades
knowledge and ecstasy were taken as a guide to progress. For the adept 
only the ability to work magic is used to measure the increasing 
strength of his spirituality. During the work of the adept, the
transmutation to magical consciousness is completed and he becomes one
who liveth Chaos in perpetuity. The force may take him anywhere. He 
might decide to project the requisite personality dualities and gather
persons about himself to form autonomous satraps of the Illuminati.
He might simply withdraw his manifestation from this plane of duality
entirely and cease to exist.

For out of Chaos arise the 2 prime forces of existence, the solve et
coagula of existence. The Light power and the Dark. The Light power is 
the expanding, outgoing, dualising, increasing expression of Chaos,
responsible for the new birth, creaton, incarnation, and variety. The
Dark power is the contracting, returning, transcending, withdrawing
expression of Chaos, responsible for death, dissolution, reabsorption,
simplicity, and return to the source.

These twin forces lie at the root of all mystic quests and all forms
of magical and mundane action. They are the basic spiritual principles
of the universe. Adherents of one will always call the other black.
Thus the expansion into existence can has easily be called the dark 
ascent into matter, and the withdrawal from existence can be called 
the return to the light. But this is mere moral philosophy and ultimately
devoid of meaning. The positive and negative paths of magic converge and
form a unity which itself diverges from the mistic paths. While mysticism
is at the root concerned with following either the light power or the 
dark, magic aims to play the one off against the other. The magician 
aims to become a centre of creation and destruction himself, a living manifestation of the Chaos force within the realm of duality, a complete
microcosm, a god. 

AETHERICS

The aethers in their various degrees of density are the means by which
magic and miracles are effected. The adept may require these abilities
to accomplish his will on earth, or he may simply wish to develop them 
as a test of the mystic abilities.

Operations of this kind may be classified according to the density 
and origin of the aetheric forces employed. Operation of the dense 
aether is used to accomplish gross feats such as levitation and the 
short range occult martial arts. The force responsible for this 
resides in the belly just above the navel and may be extruded in lines 
of force to any part of the body and to locations outside the body's
surface to a distance of several metres. Levitation (which includes the
ability to walk on water and fire, as well as in the air, or at fantastic
rates across the earth) is accomplished by supporting the body's weight
with these aetheric forcelines. In the case of firewalking, the force
is used to repel the heat and flames. 

To get these forcelines to come from the body, the adept sits cross 
legged on the ground and attempts to jump like a frog from this awkward
position. The exercise is usually conducted in darkness and jumps 
attempted with the lungs fully inflated. Within as little as three years
practice, one may begin to learn how to exert the aetheric force against
the ground. A cushion may be used to protect the tissues of the posterior
in the meantime.

Movement of the force within the body is easier to achieve and most 
commonly is approached by trying to develop a warmth or itching sensation
at various points. The adept should be able to free himself from the 
attack of virtually any form of disease and ensure longevity by directing
the psychic force to any site of weakness. If the force can be drawn 
to the hands, then it may be projected just beyond for healing purposes
or to deal fatel blows to an enemy.

The dense aetheric force is the basis of most superhuman feats, the 
abilities of leaping to great height, clinging to smooth vertical surfaces
the deflection of weapons, and the strength of madness.

Operation of the subtle aethers involves the transference of thoughts 
and emotions by the agency of the aethers which normally link the 
lifeforce to the brain. The simpler the message and the greater its
emotional charge, the more easily is it projected. As with all things,
destructive effects are much more easily created than constructive ones.
The adept may begin to strengthen his abilities by selecting a small
specimen of plant life and trying to make it wilt and wither by the force
of his unaided will. As it begins to succumb he may reverse the current 
of his will and resuscitate if again. He may practice telepathic contact
with various beasts, dogs being particularly suitable for this purpose. At
odd moments he may pick various persons around him and make them stand up
sit down, or move around and do particular things. 

One of the classical tests of psyshic ability is the power of casting 
an aura of subjective invisiblity about oneself. This does not involve
any alteration in ones optical porperties, but surrounding persons are
somehow prevented from noticing ones presence. The complementary
ability to this is the projection of an aura of charisma or fascination
which may have application in the formation of sundry cults and messianic
sects. These powers arise from a constant, semiconscious, intense
concentration on characteristics one wished to projected.

TRANSUBSTANTIATION 

  The penultimate metamorphosis,
        the achievement 
  of constant magical consciousness 

        In all things know that
          I AM THIS ILLUSION 

    In all things know also that 
        I AM NOT THIS ILLUSION 

But there is no thing more ineffectual 
        than to be always 
only half in the world and half out of it, 

Thus at the moment of ones doing            
            Be In It 
        Identify Completely 
            Live It 
    And the interstices between 
        all ones doing 

        Reside in the Void 
            Be Vacuous
        Have No Mind

Know that by this one may attain 
        to complete freedom 
from the consequences of ones actions.

THE CHAOSPHERE

The Chaosphere is the prime radient or magic lamp of the adept - a
psychic singularity which emitteth the brilliant darkness. It is a
purposely created crack in the fabric of reality through which the stuff
of Chaos enters our dimension. Alternatively, it may be considered as 
a demonstration of the axiom that belief has the power to structure
reality.

The Chaosphere may be given a material form which acts as an anchor 
to locate its chaotic and aetheric manifestations. It consists of a
sphere with eight arrows radiant directed toward the vertices of a cube.
Thus to the thinking mind it may be said to variously represent a 
perspective sculpture of the four axes of the geometrically impossible 
hypercube of the two interpenetrant tetrahedra of the light and dark
forces. Such twists of illogic may be useful in the creation of an 
essentially paradoxical object. 

It is coloured the deepest black, for this is to give it all colours
simultaneously and to provide it with the greatest potential for emission
and absorption. The central sphere is hollow to permit the inclusion of 
various objects, and one of the arrows is detachable as a magical weapon.
However the physical shape can take any form that the ingenium of the
adept suggests; it is trifling matter compared to the psychic preparation
which goes into its construction.

The Chaosphere is charged and opened into the magical dimension by filling
it with aetheric lifeforce which has been paradox modulated.

The lifeforce may be supplied by any method over which the adept has
mastery - blood sacrifice, sexual emissions, projection of the body's 
aetheric force of transference by concentration during ecstatic gnostic
rites, or by other methods. The paradox modulation is achieved by 
imprinting the lifeforce with all manner of contradiction and
impossibility. Any two opposite and  mutally exclusive ideas or images
can be simultaneously employed - the imaginary metaphysical principles 
of fire and water, or Nuit and Hadit, incompatible geometrics, 
simultaneous blackness and whiteness, mathematical zero and infinity. 
Any manifestation of paradox and possibility can be used, and many
different ones should be made to serve.

If the adept be operating a temple, his initiates and students may assist
in formulating the Chaosphere, and it may then function as a god or fetish.
The more power that is put in to it, the wider will be the breach opened
into the Chaos dimension and the greater will be the free Chaos energy
liberated.

Once it is made it will begin to supply raw Chaos force to anyone 
coming into physical proximity with it. For this reason the uninitiated
should be kept well away, lest they become deranged. The sphere 
also exists as a vortex or door through which the magical will and perception can reach easily to the other regions of existence 
in the manner of a powerful magical mirror. The erection of operating
Chaospheres at various points about the earth will tend to hasten 
the immanentisation of the eschaton, the change of aeon.

AEONICS

The fifth magical aeon exists only in embryonic form. Its precise
manifestation  hangs in the balance. The new Chaoist aeon may
develop in to an Aquarian Age or a time of totalitarian tyranny.
(See "Millenium"). as agents of the fifth aeon Illuminati, adepts
may occasionally break their meditation to alter the course of history.
For existence is the chariot of Chaos, and man the most refined vehicle
available. Adepts may be concerned that the society of men contiues
to evolve ever better forms to support the di-vine incarnation of Kia
on earth.

They may work to build the new aeon's technologies - the technologies of 
emotion, belief, magic, transmutation and politics - which will free
men from spirituality, prejudice, superstition, identity and ideology 

And they may seek to create cults, orders, covens, and cabals to spread
the secret wisdom and to destroy the satraps of old aeon spirituality
and its thought forms.

For the fifth aeon has the potential to be a great renaissance when 
mighty deeds will be done upon the earth and Chaoist philosophy
shall hurl men to the corners of the galaxy and into the very epicentre
of their being.

Either that or a new dark age.

REINCARNATION

Integral reincarnation is the final metamorphosis. It is the supreme
ritual of sex and death by which adepts attain to the degree of 
master.

In the ordinary course of events, the personal aether and life force
of Kia disintegrate as the material body disintegrates. New beings 
are built up from the pool of the universal life force in the same way
that they are built up from the universal pool of matter. The personal
lifeforce then finds its way back into incarnation broken up into many
parts scattered into many beings.

The adept magician however will have so strengthened his spirit by
magic that it is possible for him to carry it over whole into a new
body. In an exceptional display of power it may even be possible to
retain specific memories in aether form. It is by such a process that
adepts achieve the final degree of mastership. The supreme rituals of
sex and death exist in 3 forms: the Red, Black, and White Rites.

THE RED RITE
This rite can only be performed by male adepts and is performed when
the adepts body has become very aged or damaged. The adept takes a
young strong female and forms a powerful love bond to her. He
impregnates her and then during the early stages of the pregnancy,
within the first 2 months, he voluntarily ends his present existence.
The powers of the adept developed in astral travel workings, coupled
with the effect of the love bond to the mother, cause a reincarnation
into the developing foetus. Provision is beforehand made for the 
security of the female and the re-education of the reincarnating
master.

THE BLACK RITE
This consists of the forceful entry of the spirit into the body of 
an already inhabited being. It is both dangerous and unreliable and
used only in peculiar and desperate situations. It will sometimes 
result in there being a double life force in one body, if the 
invading spirit fails to displace the occupant. In this case the 
victim will seem to have gone mad. In any case the memory of the 
taken over being remains, and the invading being will have to work 
through this.

Once a suitable victim has been selected, he is taken to a secure,
secluded chamber and drugged unconscious, usually by opiates or other
powerful narcotics. The reincarnating adept retires to the same chamber
and finishes his current existence, often using a massive dose of the
same drug for this purpose. This allows some control over the memory
which they are to possess. The same advantage and others exist with 
one's natural children.

THE WHITE RITE
In this rite an integral reincarnation is achieved, but the receiving
body is a foetus randomly selected by the escaping spirit in astral
flight. In the event that one's friends, followers and disciples might
be unable to locate one's new manifestation and ensure that it receives
a proper magical education, it may be wise to carry an aetheric marker.
At death some sigil emblematic of one's magical aspiration is fiercely
visualised. It may later be apparent to clairvoyant perception in the
aetheric constitution of the developing infant, or it may serve to cause
some recognition or affinity with the symbol if it is perchance
accidentally stumbled upon in the new existence.


ENDS