Category Archives: Magick

 

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Jack Reynor and Bella Heathcoate in “Strange Angel”

Did you see the first season? I loved it. We’re still waiting to hear if the show has been renewed for a second season.

The post below really sums up my thoughts about “Strange Angel” – the CBS series on rocketry scientist and Magick practitioner Jack Parsons. Although many of the ritualistic sequences are presented out of sequence or completely fabricated, I’m thrilled that Thelema is finally being created for a mainstream audience.

What do you think of it?

Here’s the article by Peter Pendragon:

“Be blessed in the name of man. And if any god deny you for this, I will deny that god.”
– Jack Parsons

“On June 14, 2018 e.v. the CBS All Access service premiered Strange Angel, a streaming series based on George Pendle’s book, Strange Angel: The Otherworldly Life of Rocket Scientist John Whiteside Parsons.

There have been several reviews from the usual media outlets (Variety, The Hollywood Reporter, etc.) as well as some preliminary dismissive comments online from my fellow Thelemites with regards to its historical accuracy, and the critics, Thelemic and otherwise, have been decidedly mixed in their opinions. So was the show any good? This first ever media portrayal of one of the most prominent Thelemites in the 20th century, who helped found the Jet Propulsion Laboratory — how was his history, his memory treated in this first of its kind program?

Yes, it was a fictionalized account with most of the characters names changed from their real life counterparts, or in some cases new people invented out of whole cloth. But the pilot’s inherent narrative, its juxtaposed elements of science and Magick, and its full throated embrace of Thelema itself is what stood out to me. “Do what thou wilt” is not just used in the show’s advertising as a summer series catchphrase — it actually provides a link to the narrative that is important in establishing the main themes of the pilot.

The cast is solid, the writing is allowed to take its time and explore the world of the series, and, visually, the show is a typical treat we have come to expect from Ridley Scott, who also produces The Man in the High Castle, which shares this show’s high end production values. Honestly, it was weird, surreal watching this, after having been in the O.T.O. for so long, recognizing the many easter eggs left for Thelemites, it seems, a small group of fanboys and fangirls to cater to, but what the hell. I noticed that they were quoting Class A stuff directly, and, God love ‘em, they even got the “A Ka Dua” mantra right. Now, they did modify the rituals, of course, which I frankly expected — it’s that the pilot was able to get so much right that was surprising. Yes, it’s weird watching what is essentially a streaming soap opera set in the early world of Magick and Thelema, but maybe now, after all these years of dwelling in the countercultural underground, perhaps it is time for the story of Jack Parsons and the O.T.O. to come out of the shadows.”

Frater From Another Mater

via Strange Angel: Darker Than You Think

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Interesting post on the attainment of Power, for people studying the Tree of Life, or who identify as Thelemites.  

The Qabalistic Tree of Life represents many things, but in the interests of this post it symbolizes the “Path of Return” to one’s higher self and actualization:

“It seems to me that brutal, unchecked power must ultimately be balanced by Chesed before one can attain any further. Believing might is right is a roadblock to spiritual progress when entering the Abyss.
We know Chesed is Mercy. Mercy must be sought, attained and given before the Abyss can be crossed. The Abyss is a leap of Faith. We must return to a child-like state or we stagnate and die. The so called Geburan “Path of Power” ends here. It is limited and microcosmic and only suitable for the aspirant who refuses to take up the Path out of ego-fear (which, I suggest is impossible for any one who has truly attained to Tiphareth.
I believe that 5=6 in the A.’.A.’. system, or the attainment of Tiphareth, along with the ensuing “Knowledge and Conversation of the Holy Guardian Angel”, may in fact be attained via this so called Path of Power). However, in my opinion, any magickian who has achieved Knowledge and Conversation of the Holy Guardian Angel–and is operating their True Will–cannot, but act in accordance with 1. Universal, 2. Consistent and 3. Self-Evident natural laws–which are ultimately Balanced and not Mars heavy.”

Read the full post here! via Thelema and the Path of Power

 

Magick is…

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“The function of magic is to ritualize man’s optimism, to enhance his faith in the victory of hope over fear. Magic expresses the greater value for man of confidence over doubt, of steadfastness over vacillation, of optimism over pessimism.”

~ Bronisław Kasper Malinowski. 1884-1942. Anthropologist.

Magicians

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From Lev Grossman, the author of “The Magicians” that spawned the show on SYFY (I love that show):

“A magician is strong because he feels pain. He feels the difference between what the world is and what he would make of it.Most people carry that pain around inside them their whole lives, until they kill the pain by other means, or until it kills them. But you, my friends, you found another way: a way to use the pain. To burn it as fuel, for light and warmth. You have learned to break the world that has tried to break you.”

This is a wonderful statement. A magician is (hopefully) someone who looks at their pain and tries to feel it and understand it. The challenges we’ve been through in our past is part of what shapes our Will (the reason we are here) in the world. We’re not running away from hard times but validating them as lessons and as a way to know and love ourselves! Are you a magician?

“Magic is the highest, most absolute, and most divine knowledge of natural philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. Whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle.”
– The Goetia of the Lemegeton of King Solomon

 

Origins of Magicians

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Well here’s a fascinating article by Robert Sepehr.

Article

“The Medes were people of Indo-Iranian (Aryan) origin who inhabited the western and north-western portions of present-day Iran. By the 6th century BC (prior to the Persian invasion) the Medes has established an empire that stretched from Aran (the modern-day Republic of Azerbaijan) to Central Asia and Afghanistan. Today’s population of the western part of the Iranian Plateau (including many Persian-speakers, Kurds and Azeris) consider themselves their descendants.

Apart from a few personal names, the original Aryan language of the Medes is almost entirely unknown, but it was most likely similar to the Avesta and Scythian languages (photo-Indo-European/Iranian). Herodotus mentions that” “The Medes had exactly the same equipment as the Persians; and indeed the dress common to both is not so much Persian as Median”.

Eventually, the older tribes of Aryan Iran lost their district character and amalgamated into one people, the Iranians. In Arabic texts, as in the Greco-Roman tradition, Zoroaster is the “founder” of the Magicians, Arabic ‘Majusya’. There are many views on the timeline for Zoroaster’s life. The traditional Zoroastrian date for Zarathustra’s birth and ministry is around 600 BC Green sources placed him as early as 6000 BC. Zoroaster spoke of duality and ceasing balance at the end of time; his goal, was to show humans their connection to one source of light and consciousness. According to the Zend Avesta, the sacred book of Zoroastrianism, Zoroaster was born in Azerbaijan, in northern Persia.

A Magus was a Zoroastrian astrologer-priest from ancient Persia, and was also referred to as a sorcerer or wizard. The terms magic and magician derive from the word “magus”. The English term may also refer to a shaman. The Greek word is attested from the 5th century B.C., as a direct loan from the Old Persian “magus”.

Professor of Chinese at the University of Pennsylvania, Victor H. Mair, provides archaeological and linguistic evidence suggesting that the Chinese “wu” (shaman; witch, wizard; magician) was also loanword from Old Persian magus “magician; magi”:

The recent discovery at an early Chou site of two figurines with unmistakably Caucasoid or Europoid features is startling prima facie evidence of East- West interaction during the first half of the first millennium Before Current Era. It is especially investing that one of the figurines bears on the top of his head the clearly incised graph (cross with potents) which identifies him as a “wu” (shaman; witch, wizard; magician).

The Aryan, or Indo-European, root appears to have expressed power or ability. This meaning continued, e.g. in Greek “mekhos” (see mechanics) and in Germanic magan (English may), magts (English might, the expression “might and magic”). The original significance of the name for Median priests, thus, seems to have been “the powerful”. The modern Persian “Mobed” derived from an Old Persian compound magu-pati “lord priest”.

The plural “Magi” entered the English language ca. 1200, referring to the Magi mentioned in Matthew 2:1. The singular following only considerably later, in late 14th century, when it was borrowed from Old French in the meaning magician together with magic.

In Farsi, Magi is ‘meguceen’, which meaning “Fire Worshipper”, and it is the origin of the word “magician”. While, in Herodotus, “Magos” refers to either an ethnically Aryan member of one of the tribes/peoples (ethnous) of the Medes, or to one of the Persian priest  who could interpret dreams, it could also be used for any enchanter wizard.

In Hellenism, “Magos” started to be used as an adjective, meaning “magical”, as in magas techne “ars magica” (e.g. used by Philostratus). Sources from before the Hellenistic period include Xenophon, who had first-hand experience  at the Persian Achaemenid court. In his early 4th century BC Cyropaedia, Xenophon depicts the Magicians as authorities for all religious matters, and imagines the Magicians were responsible for the education of the emperor-to-be.

According to to Robert Charles Zaehner, author of the book, The Dawn and Twilight of Zoroastrianism:

We hear the Magi not only in Persia, Parthia, Bactria, Chorasmia, Aria, Media, and among the Sakas, but also in non-Iranian lands like Samaria and Egypt. Their influence was also widespread throughout Asia Minor. It is, therefore, quite likely that the sacerdotal caste of the Magi was distinct from the Median tribe of the same name.”

Extracts from the book Occult Secrets of Vril (chapter 7: Magicians)

About the author:

Robert Sepehr is an author, producer and anthropologist living in Los Angeles, CA.

He specializes in linguistics, paleogenetics and archeology.

Also read:

Carl Jung: Tarot Cards Provide Doorways to the Unconscious

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Interesting article on a lecture by Jung regarding the use of the tarot. I wholeheartedly agree with most of what I read here. I’ve been using tarot cards for guidance for years, and they’ve been the cornerstone of my business since I started 10 years ago. They absolutely transport a person into a different level of consciousness – one that reveals the inner workings of our minds and the mysteries of our life path.

Read on…

“…As Mary K. Greer explains, in a 1933 lecture Jung went on at length about his views on the Tarot, noting the late Medieval cards are “really the origin of our pack of cards, in which the red and the black symbolize the opposites, and the division of the four—clubs, spades, diamonds, and hearts—also belongs to the individual symbolism.

They are psychological images, symbols with which one plays, as the unconscious seems to play with its contents.” The cards, said Jung, “combine in certain ways, and the different combinations correspond to the playful development of mankind.” This, too, is how Tarot works—with the added dimension of “symbols, or pictures of symbolical situations.” The images—the hanged man, the tower, the sun—“are sort of archetypal ideas, of a differentiated nature.”

Thus far, Jung hasn’t said anything many orthodox Jungian psychologists would find disagreeable, but he goes even further and claims that, indeed, “we can predict the future, when we know how the present moment evolved from the past.” He called for “an intuitive method that has the purpose of understanding the flow of life, possibly even predicting future events, at all events lending itself to the reading of the conditions of the present moment.” He compared this process to the Chinese I Ching, and other such practices. As analyst Marie-Louise von Franz recounts in her book Psyche and Matter:

Jung suggested… having people engage in a divinatory procedure: throwing the I Ching, laying the Tarot cards, consulting the Mexican divination calendar, having a transit horoscope or a geometric reading done.

Content seemed to matter much less than form. Invoking the Swedenborgian doctrine of correspondences, Jung notes in his lecture, “man always felt the need of finding an access through the unconscious to the meaning of an actual condition, because there is a sort of correspondence or a likeness between the prevailing condition and the condition of the collective unconscious.”

What he aimed at through the use of divination was to accelerate the process of “individuation,” the move toward wholeness and integrity, by means of playful combinations of archetypes. As another mystical psychologist, Alejandro Jodorowsky, puts it, “the Tarot will teach you how to create a soul.” Jung perceived the Tarot, notes the blog Faena Aleph, “as an alchemical game,” which in his words, attempts “the union of opposites.” Like the I Ching, it “presents a rhythm of negative and positive, loss and gain, dark and light.”

Full Article: http://www.openculture.com/2017/08/carl-jung-tarot-cards-provide-doorways-to-the-unconscious-and-even-a-way-to-predict-the-future.html