Calidad que desea invocar. Si se presume que un alma personal existe, pero sin una voluntad verdadera. En este paisaje. La magia astral es usualmente iniciada. El templo astral se visualiza con gran detalle y debe contener todo el equipo necesario para el ritual, o al menos los armarios donde se pueden encontrar los instrumentos necesarios.
Antes de comenzar con la magia astral propiamente dicha, el templo y los instrumentos requeridos, junto con una imagen del mago que se mueve en ella, deben construirse mediante una serie repetida de visualizaciones hasta que todos los detalles sean perfectos.
Es como si el universo nos hubiera hechizado para convencernos de que no somos magos. Posteriormente, los pentagramas se dibujan en el aire en cuatro puntos alrededor del operador. En realidad, hay poca congruencia entre los diversos sistemas orientales. Exhale lentamente, formando cada uno de los sonidos IEAOU a su vez, mientras que, con el lado izquierdo, dibuja en el aire un pentagrama. Estas disciplinas vienen en tres formas: menor, mayor y extremo. Page 89 3 Visualizar el Sigilo de Caos al menos una vez durante cada hora de vigilia.
Si el trabajo sale mal y las observancias no se cumplen, el personal debe ser destruido. Si el trabajo procede satisfactoriamente, entonces el personal debe mantenerse como un objeto de poder. El personal se acostumbra a grabar un registro de las observancias realizadas. Con ciertos controles y saldos. Este desorden creativo ha generado, entre otras cosas, una estructura conocida como El Pacto. Aquellos en los grados superiores deben abstenerse de comentar sobre el estilo de vida, el comportamiento personal, los gustos y la moralidad de otros miembros.
Un templo consiste en una asamblea de sus miembros y se puede convocar en cualquier espacio cerrado o abierto donde se pueda garantizar la privacidad. Los registros de un templo pueden ser inspeccionados por cualquier Iniciado o grado superior de ese templo. Normalmente no es necesario abrir un templo en este grado.
El anillo de la orden es plateado y lleva una estrella del Caos de ocho rayos. Los miembros femeninos se denotan Sor Sor o Hermana , los varones como Fra. Los templos pueden optar por agregar material adicional a los rituales. El nuevo Adepto es bienvenido con risas para aligerar las cargas asumidas. Si no hay objeciones, la maestra en jefe dirige a la maestra G.
Page 96 El M. El candidato repite los cuatro, sustituyendo "yo" por "tu" en cada frase. El candidato se desnuda y se acuesta en el suelo. Se pueden realizar diversos rituales. Me aferro a los servicios de este Pacto. Siguen unos momentos de silencio absoluto en el que todos los miembros se ponen de pie dando el signo de un iniciado.
Lleva el templo al orden y dirige el G. Page 97 El candidato los reafirma en su totalidad. Candidato, le pido que reafirme, el juramento de su iniciado. El candidato lo reafirma en su totalidad.
Candidato, le pido que cumpla con las obligaciones de un Adepto. El candidato sostiene en alto su marca de madurez y proclama: Me ofrezco como escudo para la defensa del Pacto y sus miembros.
Me ofrezco como una espada al Pacto, a Golpea y confunde a sus enemigos. Este es el deber del Loco, mostrar ignorancia o pretender ignorancia, donde otros pretenden entender.
De lo contrario, el collar que es la marca de oficio del Insubordinado, y que se muestra al ejercer las funciones de Insubordinado, simplemente se pasa al nuevo titular del cargo.
Se pueden dar conferencias, demostraciones y leer los trabajos. Las personas pueden informar sobre su trabajo con Liber KKK y otras investigaciones. Las publicaciones y comunicaciones de otros templos del Pacto pueden ser revisadas.
En general, cuando se realiza un ejercicio complejo de entrenamiento o un ritual, un miembro informa completamente a los participantes de antemano y luego dirige la secuencia principal dando instrucciones a otros participantes para que entreguen sus propias contribuciones en los puntos apropiados, si es necesario.
Tiene el voto decisivo. Peter J. Playa de york, ME: Samuel Weiser, Crowley, Aleister. Lea lo que pueda; hay Page demasiado. A complete, advanced magical training course for the individual or for groups, with details of the author's magical order, an outline for setting up a temple, and instructions for carrying out the essential rituals of Chaos Magic.
Includes a fresh look at aeonics, cosmogenesis, auric magic, and shadow time, as well as discloses the technical aspects of spells and equations.
Peter J. Carroll is a leading figure within the Chaos Magic movement. Sign up Log in. Web icon An illustration of a computer application window Wayback Machine Texts icon An illustration of an open book. Books Video icon An illustration of two cells of a film strip.
The dumbbell shape represents significantly probtlble shadow past and future states of reality. Neither the probtlbility nor the shadow time scales are necessarily linear-thls is a qualitative model. Now if the ordiOllry pseudo time axis is added. The dumbbell shapes are in the plane of the probability axis.
This diagram Is a representation of the CMT un iverse. There Is no causal connection between any two moments of ordinary pseudo tim e for they exist only one at a time, It were. Further - m ore , there Is no etherk: connection between any two m oments of ordinary pseudo time.
Each m o- ment is a unique event with its own shadow time, past and future; after an interval corresponding to the Planck time it intera cts with itself to form another unique moment with its own shadow time past and future. The dumbbell shape is merely a graphic de- vice representing the significant etheric patterns of probability which also correspond exactly with T': PtOOabi lity - T- Figure 4.
Time as pearls on a string. Unfortunately these are likely to resist quantification into useful mathematical form for some time.
SchrOdinger 's Cat can only be dead or alive in ordinary pseudo time. In shadow time it can be both. SHADOW TIME One of the greatest difficulties of contempo- rary physical and magical theories is the failure of visual analogy: one simply cannot form a men- tal image of many of the required concepts.
There is a further problem with whtlt follows, for even mathematics enters realms where its alge- bra no longer relates to sensory or imaginative experience. Ll 8E R KAOS In this chllpter, I posit e universe which is a four-dlme nsionel hypersphere finite but un - bounded in time as well as space , and I also add an extra time dimension to contain all possible etheric images of all pasts and futures.
I now identify the contents of the etherlc time dimen - sion with the plIraliel universes which are an op- tional consequence of the wave equlltions of quantum physics.
Now wave equations contain so-called "complex numbers," which are formed from both real numbers lind from "imagina ry num bers. I have argued that weve functions are not mere mlithemlitiClil formlilisms that hep- pen to give useful results.
Since they have real effects. The complex conjugate is actually the wave function with the sign of the imaginary time coordinote reversed. Indeed if one is prepared t o describe the etheric time dimension with imaginary numbers. They are exactly the mechanism by which prescience and clairvoyance occur, and they 1Iiso carry back a shaping signal from shadow time to alter reality in both enchantment and retroactive enchantment.
Perhaps we should pause here to consider the meaning of two forms of time, one of which is described by imaginary numbers. Ordinary, real time is perhaps the most illusory. It also implies a multitude of possible pasts, despite the fa ct that most people seem to suffer from only a single past in their memories. We remember only the real-tIme past, which was Singular at the mo- ment that it occurred: after it has occurred , all pasts-which could have given rise to the new moment of the real-time present-will exist in imaginary time.
Different observers may have different memories of the same past event, and some simple experiments. As 5t. Augustine noted, we seem to think that we know what time is until we try to think about it.
Perhllps the only way to imagine the proper- ties of an imaginary time dimension Is to think of it as 1I Vtlst web of informaUon thllt has its own time structure , but the Informlltion in it, from IIny point of time within the web, Is In theory IIvllilllble in the real-time present. In practice, of course. Such 1I universe with an irTlllginary time di - mension is not constrained by determinism or causality. It is constrained only to act self-con - sistently.
Effects can create their own causes tlnd vlce -verSIl, via self-reinforcing and sel f-ne- gating informllUon feedback -loops across imagi- nary time. Chaos mllglc theory and all physical theories except thermod ynamics afe time symmetric. Ire many ways for an egg to break but only a few in which it can stay in one piece.
This is what makes unbreaking eggs so difficult. Extending this prinCiple further, we can per- haps supply i! If any of the seemingly i! You get helium-only universes, or stars which fail to form or ignite or which bum up too rapidly , or nudeosynthesis fails, or chemistry i! IOd hence biology are impossible.
U8ER KAOS Perhaps conditions conducive to the devel - opment of life in this universe prevail because a universe with life in it has a greater range of pos- sible futures than one without. These multitudes of possible futures may reflect back their own complex conjugate waves encouraging the very conditions that make them possible. This is not to say that humlm beings are necessarily respon - sible for the phenom ene In the universe that sur- rounds them.
It is unlikely that the whole show came into being for our benefit. We could weJl be the side effect of a much more interesting form of intelligence elsewhere, or maybe of a much more interesting intelligence that we may one day build or become. Most magici8ns are com - fortable with the ide8 that it Is possible to divine for events hidden In the past or in the future.
CMT allows this but st8tes th8t 8ny such inform8tion found represents, at best, the highest probability events that were likely to have occurred or that might occur, for the m agician ca n only look through shadow time, as the ordinary pseudo past and future have no existence.
CMT asserts that the opposite effect, namely retroactive enchant- ment, is possible. In fact, many of the bizarre and anomalous results recorded in the annals of magic can only have been due to retroactive enchant- ment. In practice what happens is that a spell is cast and some time later a result is recorded whkh strongly implies that an alteration has occurred to events that probably occurred prior to the spell being cast.
Once it is remembered that the past and fu - ture in ordinary pseudo time do not exist except in terms of memory and expectation. In retroa ctive enchantment an act of magic alters the probability structure of the ether pattems in the past shadow time of a par- ticular ordinary pseudo time moment.
This can result in a subsequent moment of ordinary pseudo time exhibiting a present real state and shadow time future. If this remains difficult to grasp. If you can convinc - ingly alter your own memory then you will modify your future actions as a consequence. CMT implies a certain symmetry between divination and enchantment. The andents often executed proph - ets of lIvoidable doom, and with good reason. All metaphystcal theories involve some form of otherwortd rellim Impinging upon the ordinary one.
What has happened in quantum physics Is that equations have been unwittlngly written which describe some of the simpler effects of it. The problem for scientists Is that they are observing and trying to describe effects due to something wh k h they refuse to believe can exist. Chaos Mathematics, or Non-linear Dynamics. Iter the entire world we!! The majority of complex and unstable systems are now considered to be subject to simil!!
They exhibit what is C!! What often goes unrecognized ;s that in most sys- tems the extreme sensitivity to initi!! Chaos Mathematics describe s the mechanisms by which quantum scale events.
It forever destroys the illusion that complex systems operate determinis- tically. The main use of the equations is in the planning of TrnIgical acts, for they indicate the precise requirements for any required degree of probability manipulatlon.
The quantification of c ertain factors which are entered in the equations awaits more precise callbration techniques and thus they must currently be evaluated on a partly subjective bosis. However the mathematics are completely rigorous and the equations are a use- ful indication of what one needs to be put into a magical act and what is likely to come out as II result.
The effectiveness of a magical act depends on two main factors, denoted P, the probability of the desired effect occurring by chance, lind M. The probability P of any event occurring by chance must lie somewhere between zero, impossibility, and one, certainty. In the Cllse of divinatory magic, the possibillty P represents the probability of guessing the correct answer by chance.
The magic factor M is made up of four fa ctors which represent the essential components of any magical act, namely Q , gnosis. L, magical link. Thus it can be seen that all four factors must be attended to in the planning of e magical act or it will come to very little. The overall magic factor M can never exceed the value of the gnosls em- ployed or the quality of the magical link.
Neither can It be greater than l-A or l-R. In practice, both gnosis and the magical link need to be in the range 0. For gnosis this corresponds to en extremely hysterical focusing of the mind by ecstatic or meditative techniques, if only momentarily or intermittently. A good OT- gasm or that split second of quiescence at the end of half an hour's reja yoga may just suffice. The equivalent for the magical link would corre- spond, in enchl! For a link in divina - tion, the best results are given by an extensive mental image of that target phenomen.
Spel l or ensigilization techniques should be used to depress conscious awareness A, to the 0. A spell or sigil is some abstract representation of desire. It is constructed so as to be as meaningless to the conscious mind as pos- sible. Subconscious resistance R must similoluly be depressed to the minimum value, as anything o! Ibove 0. Much o f the pan!!! If values of G and L can be kept in 0. The second equation can be expressed graphiclilly, the curved lines representing a selec- tion of Pm values obtained from the interllction of various values of Man P.
See fig. The effects of magic on probability. B or above. Thus Table 2. The effects of magic M values on probability P values. W'P 0-'21 0. U4 0-WI7 o. IOS D.. S45 CU80 o. S6J 0. To do otherwise is basically to subconsciously challenge your magic to fail and it will usually oblige by doing so. Thus, in theory. Jneous movement is virtually zero. I can yield the M.. I tector required to! Fourthly , it should be noted that there is no factor for strength of will or desire in the equa - tions of magic.
It is in meeting the conditions for gnosis that willIs employed. Desire is scale inde - pendent, and as long ISS a suitable magical link exists subconscious resistance is low, and an ap- propriate spell mechanism is used to rem ove conscious awarenMS.
A tri vial desire is as effec- tive as an obsessive one, so long as it is activated by gnosis. However because of this there is al- ways the strong possibility of accidental magical results.
If the gnosis activates a desire other than the selected one, perhaps through poor spell pro- cedures, then an alternative result may manifest if a magical link exists. The effects of a number of persons conjuring simultaneously or sequentially for a common ob - jecti ve never exceeds the best result that anyone of them might achieve.
Thus if a single magician achieves a p Scoces are not cumulative. There is also very little point in repeating a conjuration unless there is a chance of doing it better, or the probability of occurrence by chance alone has improved, or both. Such acts are almost invariably limited to enchantment type work, there being very little point in trying to decrease the probability of a successful divination for yourself.
Here the Pm figure yielded is lower than the origi' nal probability of occurrence by chance P. When conflicting acts of magic are performed to both increase and decrease the probability of an event occurring by chance , the respective M must be subtracted from each other and the reo maining part of the largest factor substituted in the appropriate equation.
For example M ,. They Indicate that enchant - ment and divination are very difficult. The first equation shows that considerable effort and skill must be used even to bring an M factor of 0. The second and third eque - lions indicate thet even this makes only e small p o o M , Figure o. The effects of magic aimed aT decreasing The probability of an evenT.
Improving the conditions of one's exIst- ence by the kind of pure parapsychology thllt these equations describe requires the skillful ap- plication of quite extreme acts of magic.
However once the maneuvers necessary to achieve high gnosis and low conscious awareness and subcon- scious re sistance have been mastered they are always available.
In no human culture has anyone of these paradigms been completely ab- sent and rarely have any of them been completely distinct from the others. For eXl! The essence of tnmscendental - ism is belief in spiritual beings greater than one - self or states of spiritual being superior to thtlt which one currenUy enJoys. Ezlrthly life is fre - quently seen merely as tI form of dialogue between oneself tlnd one's deity Of deities, or perhtlpS some impersonal form of higher force. The material world is a thetlter for the spirit or soul or con - sciousness that cretlted it.
Spirit is the ultimate reality to the transcendentalist. In the materialist paradigm the universe is believed to consist fundamentally and entirely of matter. Humtln behavior is reducible to biology , b iology is reducible to chemistry , chemistry is reducible to physics and physics is reducible to mathematics. Mind and consciousness are thus merely electrochemictll events in the brain and spirit is a word without objectJve content.
Magical philosophy is only recently recovering from a heavy adulteration with transcendental theory. It is more or less equivalent to the idea of mana used in Oceanic shamanism. Ether in materialistic descriptions is information which structures matter and which all matter is capable of emitting and receiving. Events either arise spontaneously out of themselves or are encouraged to follow certain paths by influence of pattems In the ether.
As all things have an etheric part. Thus all things happen by magic; the large-scale features of the universe have a very strong etheric pattern which makes them fairly predictllble but difficult to influence by the etheric pllttems created by thought. Magicians see themselves as participating in nature. Tfllnscendentalists like to think they are somehow above it. Materialists like to try lind manipulate it. Presumably at some deep level there is a hidden symmetry between those things we call Matter, Ether and Spirit.
Indeed, it is rare to find an individual or culture operating exclusively on a single one: of these paradigms and none is ever entirely absent. Non-dominant paradigms are always present as superstitions and fears. A subsequent section on Aeonlcs will at- tempt to untangle the Influences of each of these great worldviews throughout history, to see how they have interacted with each other.
In the meantime an analysis of the radically differing concepts of time and self in each paradigm is offered to more fully distinguish the basic Ideas. Transcendentalists co nce ive of time in millennial and apocalyptic terms.
Time is regarded as having a definite beginning and ending, both initiated by the activitlM of spiritual beings or forces. The end of time on the personal and cos- mic scale is regarded not so much as a cessation of being but as a change to a state of non-mate - ria l being. The beginning of personal and cosmic time is similarly Teg8rded 8S a cre8tive 8ct by spiritual agencies. Thus reproductive activity usu - ally becomes heavily controlled and hedged about with taboo and restriction in religious cultures.
How awesome the power of creation, and how final must earthly death sub- consciously loom to a celibate and sterile priest- hood. All transcendentalisms embody elements of apocalyptism. Typically these are used to pro- voke revivals when business is slack or attention is drifting elsewhere.
Thus it is suddenly revealed that the final days are at hand, or that some earthly dispute is in fact a titanic battle against evil spiri- tual agencies. Materialist time is linear but unbounded. Ide- ally it can be extended arbitrarily far in either direction from the present. To the strict material- ist it is self-evidently futile to speculate about a beginning or an end to time.
Similarly the materi- alist is contemptuous of any speculations about any forms of personal existence before birth or after death. The materialist may well fear painful or premature death but can have no fears about being dead. The magical view is that time is cyclic and that all processes recur. Even cycles which ap- pear to begin or end are actually parts of larger cycles.
Thus all endings are beginnings. The magical view that everything is recycled is reflected in the doctrine of rein camation. However religious theories invariably cOfltllminate the original idea with beliefs about a personal soul. From a strictly magical viewpoint we are an accretion rather than an un- folded unity. The psyche has no particular center, we are colonial beings, a rich collage of many selves.
Thus as our bodies contllin fragments from countless former beings, so does our psyche. Each of the paradtgms takes a different view of the self. Trllnscendentallsts view self as spirit inserted into matter. As a fragment or figment of deity, the self regards itself as somehow placed in the TIle transcendental view of self is relatively sttlble and non-problematic if shared as a consensus with all stgnificent others.
However, transcendental theories about the placement and purpose of self and its relationship to deities lire mutulilly exclusive. Conflicting transcendentalisms can rarely co-exist for they threaten to disconfirm the images of self. Encounters which are not de- cisive tend to be mutually negating in the long run.
Of the three views of self the purely material- istic one is the most problematical. On the other hand, if mind and consciousness are assumed to be qualitatively different from matter, then the self is incomprehensible to itself in materj,,1 terms.
Worse still perhaps. Because 21 purely materialist view of self is so austere few are prepared to con front such naked existential- ism. Consequently materialist cultures exhibit a frantic appetite for sensation, identification and more or less disposable irrational beliefs. Anything that will make the self seem less insubstantial. The chaos magical view of self is that it is based on the same random capricious chaos which makes the universe exist and do what it does. The magical self has no center; it is not a unity but an assemblage of parts, any number of which may temporarily dub together and call themselves M I.
Our subjective experience consists of our various selves experiencing each other. The period of rest that follows the The publication of Peter Carroll's Liber Null in ushered in the last revolution in the surface features of magick, Carroll has writtenanumber of foundational books, including Liber Null , Psychonaut and Liber Kaos Carroll, P.
Castaneda, C.
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