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THAUMATURGIC

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ALEISTER CROWLEY EIGHT LECTURES ON YOGA

rs of the other person concerned(*1) the achievement does produce a certain satisfaction. but this, i think, is mostly vanity, and it has nothing whatever to do, as i said before, with what we are trying to talk about. 9. the various postures recommended by the teachers of yoga depend for the most part upon the hindu anatomy for their value, and upon mystic theories concerning the therapeutic and thaumaturgic properties ascribed to various parts of the body. if, for instance, you can conquer the nerve udana, you can wlk on water. but who the devil wants to talk on water? swimming is much better fun (i bar sharks, sting-rays, cuttle-fish, electric eels and picanhas. also trippers, bathing belles and mr. lansbury) alternatively, freeze the water and dance on it! a great deal of hindu endeavo

ALEISTER CROWLEY LIBER 777

any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one day] all symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child s cry ma, and the combin

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

g, he obtains his product. this product, however named or described, is always a substance which represents the truth or perfection of the original "first matter; and its qualities are invariably such as pertain to a living being, not to an inanimate mass. in a word, the alchemist is to take a dead thing, impure, valueless, and powerless, and transform it into a live thing, active, invaluable and thaumaturgic. the reader of this book will surely find in this a most striking analogy with what we have already said of the processes of magick. what, by our definition, is initiation? the first matter is a man, that is to say, a perishable parasite, bred of the earth's crust, crawling irritably upon it for a span, and at last returning to the dirt whence he sprang. the process of initiation cons

ALEISTER CROWLEY MAGICK WITHOUT TEARS

cide such points. but for the active side it is necessary to postulate the existence of a form of energy at their disposal which is able "to cause change to occur in conformity with the will- one definition of "magick. 61 now this, as you know, is an exceedingly complex subject; its theory is tortuous, and its practice encompassed with every kind of difficulty. is there no simple method? yes: the thaumaturgic engine disposes of a type of energy more adaptable than electricity itself, and both stronger and subtler than this, its analogy in the world of profane science. one might say, that it is electrical, or at least one of the elements in the "ringformula" of modern mathematical physics. in the r.r. et a.c, this is indicated to the adept minor by the title conferred upon him on his initia

erlooked the phrase in which you mention that you use the word as l vi did; i.e. to cover all those types of "miracle" which depend on distracting the attention of, or otherwise composing, the miraclee- i invent a rather useful word, yes? so let us see what sort of miracles those are. magic without tears get any book for free on: www.abika.com 172 29 to start with, i doubt if we can. many of such thaumaturgic phenomena contain elements of illusion in greater or less degree; if the maraclee's mind is 100% responsible, i think the business becomes a mere conjuring trick. my dictionary defines the verb "to charm, to enchant; to act on by some irresistible influence; to captivate; to excite and allure irresistibly or powerfully" for the noun it gets even deeper into technical magic sic "the ac

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ual practice of magic. in the first place he tells how to procure divers visions, how one may retain the familiar spirits, bound or free, in whatsoever form, and how to excite tempests. in other chapters he discusses raising the dead, transforming oneself into divers shapes and forms, flying in the air, demolishing buildings, discovering thefts, and walking underwater. the author writes about the thaumaturgic healing of leprosy, dropsy, paralysis, and various common ailments such as fever and seasickness. he also offers advice on how to be beloved by a woman and how to command the favor of popes, emperors, and other influential people. he addresses the question of summoning visions in how to cause armed men to appear, and he tells how to evoke comedies, operas, and all kinds of music and d

ers, but no complete papyrus has been found. the chapters are quite independent of one another, and were probably all composed at different times. the main subject is the beatification of the dead, who were supposed to recite the chapters in order that they might gain power and enjoy the privileges of the new life. the work abounds in magical references. the whole trend of the book of the dead is thaumaturgic, as its purpose is to guard the dead against the dangers they have to face in reaching the other world. as in most mythologies, the dead egyptian had to encounter malignant spirits and was threatened by many dangers before reaching his haven of rest. he also had to undergo judgment by osiris, and to justify himself before being permitted to enter the realms of bliss. this he imagined

ssisted by her husband, who called himself theodore horos. the swami issued to students certificates of occult proficiency, modeled on the stolen teachings of the golden dawn. in october 1900 the pair set up headquarters in britain. their college of life and occult sciences was established in london, teaching mental and magnetic therapeutics, psychology, clairvoyance, mediumship, materialization, thaumaturgic power, and divine healing. under this cover they operated an esoteric order using the golden dawn rituals, with secret mysteries of their own in which gullible young women were raped as well as swindled. their odd career seems to have come to an end in september 1901 when the couple was arrested for fraud. jackson was sentenced to fifteen years imprisonment and his wife to seven. sour

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

fessors became notorious enough to court persecution.the power it seems to have conferred upon the practitioner was coveted by scores of people. two great names in the history of european magic are those of paracelsus and agrippa, who outlined the science of medieval magic. they were also the greatest practical magicians of the middle ages.apart from pure mystics, alchemists, and others.and their thaumaturgic and necromantic experiences were probably never surpassed. theories regarding the nature of magic according to sir james george frazer, author of the golden bough (1890, magic and religion are one and the same thing, or at least are so closely allied as to be almost identical. frazer s anthropologist successors in the early twentieth century, most notably malinowski and marcel mauss

ded the precept in his epistle to the faithful of the whole world. is any man sick among you, he writes, let him call in the priests of the church, and let them pray over him, anointing him with oil in the name of the lord. this divine therapeutic science was lost gradually, and extreme unction came to be regarded as a religious formality, as necessary preparation for death. at the same time, the thaumaturgic virtue of consecrated oil could not be effaced altogether from remembrance by the traditional doctrine, and it is perpet- encyclopedia of occultism& parapsychology. 5th ed. medicine, occult 1007 uated in the passage of the catechism which refers to extreme unction. faith and charity were the most signal healing powers among the early christians. the source of most diseases is in moral

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

vtybdi. ak-titttpy to 5e 01 5 gx<*v v-h- x/"a. callimach. hy. jov. 28. 1 zehn ehen eines weibes (her ten marriages, leipz. 1735, p. 235. 586 elements. given a special name, bethphania. 1 as far back as 387, chrysostom preaching an epiphany sermon at antioch says that people at that festival drew running water at midnight, and kept it a whole year, and often two or three (no doubt for thaumaturgic uses, and it remained fresh and uncorrupted. 2 superstitious christians then believed two things, a hallowing of the water at midnight of the day of baptism, and a turning of it into wine at the time of the bethphania: such water the germans called heilawac? and ascribed to it a wonderful power of healing diseases and wounds, and of never spoiling (see suppl. possibly even in syria an

ed grail (greal, ducange sub v. gradalus, graletus, grasala, grassale, grassellus, that nourished and healed, which romance legend took up and interwined with christian, as indeed the spear of longinus and the bleeding lance are very like a heathen wishing-spear; nails of the true cross are worked up into bridles that bring victory (el. xxii, wood of the cross and a thousand relics are applied to thaumaturgic uses (ch. xxxvi, rings and precious stones were held against a relic, that its virtue might pass into them; precious stones themselves are in a sense wishing-stones, such to the indians was divyaratna (pott 2, 421, which fulfilled all the wishes of its owner. and the grail cannot be more wishing-geae. 873 celebrated in the poems of the bound table than sampo is in the epic of the finn

LIBER 777

MICHAEL WYNN THE SOUL TRAVELERS

into their body. another option the magician has is to assign a spirit a direct task. the magician may ask the spirit to cause physical harm, feelings of attraction, and discord in other people. he may also ask the spirit to cause changes in the weather, cause disruption in entire organizations, and even find hidden things. magic of this type, that alters the world outside the magician, is called thaumaturgic magic. once present, the magician may demand that the spirit empower a talisman. a talisman, often called a pentacle, is a physical object that represents a spiritual energy. the talisman--michael wynn's "the soul travelers" 57 becomes the physical abode of a spirit or energy that is constantly working to fulfill the purpose of the talisman. the purpose or duty of a talisman depends l

the nature of some spirits to arrive as hideous beasts, with a foul odor, and an unsoothing voice. signs of a successful evocation are: sudden wind, noises, voices, and odors in the ritual chamber. an object baring that spirit s sigil is placed in the triangle, and this object is subjected to injury when the magician wishes to force the obedience of that spirit. the brand new you [3.7] aside from thaumaturgic magic, or low magic, which uses magic to alter the outside world according to will, there is also theurgic magic, or high magic. theurgic magic is magic used to change the self; this type of magic is by far the lesser known of the 2. the most common ambition involved with theurgic magic is the what is called knowledge and conversation with the holy guardian angel. this merger of the g

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

monies. the magic wand was frequently surmounted with a small magnetized fork, which paracelsus replaced by the trident represented below. 26 the ritual of transcendental magic this trident is a pantacle expressing the synthesis of the triad in the monad, thus completing the sacred tetrad. he ascribed to this figure all the virtues which kabalistic hebrews attribute to the name of jehovah and the thaumaturgic properties of the abracadabra, used by the hierophants of alexandria. let us recognize here that it is a pantacle and consequently a concrete and an absolute sign of an entire doctrine, which has been that of an immense magnetic circle, not only for ancient philosophers but also for adepts of the middle ages. the restoration in our own day of its original value by the comprehension of

lf. the elixir was aromatic brandy mixed with the juice of bitter herbs; the plaster was a compound analogous to theriac as regards colour and smell; it was the thaumaturge 119 possibly electuary burgundy pitch, but whatever the substance, it worked wonders, and the wrath of the rural folk would have been visited on those who questioned the miracles of their nun. near paris also we knew of an old thaumaturgic gardener who accomplished marvellous cures by putting in his phials the juice of all the herbs of st. john. he had, however, a sceptical brother who derided the sorcerer, and the poor gardener, overwhelmed by the sarcasms of this infidel, began to doubt himself, whereupon all the miracles ceased, the sufferers lost confidence and the thaumaturge, slandered and despairing, died mad. th

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