Category Archives: Supernatural

Including references to the Supernatural, Praeternatural, Paranormal, Occult, and magick generally.

Abramelin Adventures: Alchemy

I P O M A N O
P A M E R A M
O N A L O M I
M E L A C A H
A R O R A M I
N A M A L O N
O M I H I N I

The third word square of Book IV, chapter 7 of the Book of Abramelin (Dehn), “To learn all sorts of alchemical arts from the spirits.”
Note that I have altered the sixth line from that given in Dehn, as explained below.

This post follows on thematically from Abramelin Musings: Square Dancing, which I wrote back in June, or as I call it, Day 53. In the previous post I suggested a method of how to verify the correct lettering of any given word-square, by skrying into it – an idea inspired by Aleister Crowley. I therefore decided to put my money where my mouth was, by actually trying this out myself, selecting the third square of chapter 7, book IV of the Book of Abramelin.

Chapter 7 is entitled “To have the spirits make alchemy work,” whilst the third word-square is described as “to learn all sorts of alchemical arts from the spirits.” The word-squares of this chapter are given by the Holy Guardian Angel and are under the presidency of Ashtoreth and Asmodi – it is also said that the works of this chapter can also be carried out by the serving spirits. I did not choose this word square arbitrarily or at random, neither did I do it out of curiosity. Instead I had an eye to my long-term magical career, thinking that improved knowledge of Alchemy could only be a good thing – it is the Great Work, after all!

Dehn gives this as IPOMANO, PAMERAM, ONALOMI, MELACAH, ARORAMI, NANAMON, OMIHINI.  Now it so happens that on the third day of Convoking the Dæmons – the day on which one conjures them specifically to empower the word-squares of “signs” as to which they are referred – it is implied that the signs may contain the name(s) of the spirits which rule them. “Aha!” I thought. “Surely if this square contains the name of a spirit, it would be one of those listed as being the servants of Ashtoreth and Asmodi?” However, consulting this list drew a blank – at least at first. However, I did notice that one of the spirits named was NAMALON – the upshot of my attempts at clairvoyance suggested that this should replace the sixth line of the word square (see the results at the top of this page).

Why however should the Royal Art be in the province of Demons at all? Why should such a noble science as Alchemy be associated with black magic? The answer, I believe, lies in achieving a full understanding of what’s going on with the Abramelin process. Attaining Knowledge & Conversation of the Holy Guardian Angel is all about sublimating supposedly evil forces to a good end. Thus the true Adept, having integrated the Demonic powers with his Holy Guardian Angel, sees Alchemy’s full spiritual potential as a means of attaining the loftiest goals of Hermeticism (and conversely: a true Alchemist who is firmly committed to the spiritual path is undoubtedly being led by angelic forces). The “puffer” however, meets the Demon of Alchemy without it being conjured to play nicely with one’s HGA, with the result that he misses its spiritual side and is seduced by the lure of materialism, seeking after ordinary gold instead of its Philosophical equivalent.

I hesitate to be dogmatic about my findings, and would encourage others not to take my word for it and investigate the word-squares to verify them for themselves. As to whether I myself have discovered all the secrets of Alchemy through this process – well I certainly can’t claim to have completed the great work by any means, although I do think the experience helped my understanding of internal alchemy, showing me how it fits in nicely with the writings of Sendivogius, Kirchweger, Paracelsus and, of course, the Emerald Tablet. Whether I am on the right track or not will be the subject of a future blog post, if I am still incarnated in a physical body by that time.


Thanks to my Holy Guardian Angel, my familiar spirits, Ashtoreth, Asmodeus and the spirit Namalon.

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How can you return black magic back upon the sender’s own head?

banishing earth pentagram

Banishing pentagram. Start from the lower left point and continue around, finishing where you started.

Those swines at Quora.com deleted one of my answers there on the grounds that it violated one of their policies. They didn’t say which policy, and on the basis that my answer did not – for once – contain any smut or bad language, I must assume it was because I included a link to Aaron Leitch’s website in it. (NB: I’m sure they had nothing personal against Aaron Leitch, it was just the fact that it was an external website).

Anywho, I was just answering a simple little question, to wit: “How can you return black magic back upon the sender’s own head?” My reply:

Witches Janet & Stewart Farrar wrote that all that is needed to send such magic back to its caster is a sufficiently powerful magical defence. With this in mind you cannot do better than the Lesser Banishing Ritual of the Pentagram, which is the classic basic protection ritual.

It occurred to me that I wrote this a few years ago, so would I have anything to add to that? If I had not been in a hurry I might have added that there are other ways apart from the LBRP, of course. For example: just by living a virtuous life. Porphyry told a story that a philosopher called Olympius once tried to curse the great Neo-Platonist Plotinus – only for the curse to bounce right off and affect the embittered upstart instead. Plotinus was by all accounts a highly spiritually advanced person, but he did not practice ritual magic as far as anyone knew, so his powers of magical protection must have arisen as a side-effect of his other spiritual practices.

There are probably many other miscellaneous techniques but the only other one of which I have direct experience is that if one actually knew what skulduggery any given sorcerer were up to, it would be possible to craft a magical defence specific to that situation. This is a rare occurrence, as usually if a sorcerer is powerful enough to cast effective magic, they will not be stupid enough to broadcast the fact they are doing so (fourth power of the Sphinx and all that), but it has happened.

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Alex Sumner’s answer to As a beginner in tarot reading, is it normal to be confused at the results and even feel like the answers don’t make sense? – Quora

The Universe

(a2a) Yes: you are not alone, I myself and I guess every tarot reader has been where you are when they began. There is no shame in feeling that way. As to what to do about it, I would give the following advice based on my own experience.

  • Treat Tarot Reading like an Art. A concert pianist does not worry about how much money he will make playing the piano, he concentrates on playing the best he possibly can – i.e. perfecting his Art. Conversely, if he did think about where his money his coming from, that would distract him from the pure art of playing. Similarly, if you really want to get good at Tarot reading, be like the Artist aiming to be the best Tarot reader you can possibly be – don’t go into tarot reading thinking about trying to please others or making money from fortune-telling.
  • Learn to get rid of the Little White Book as soon as possible. The LWB does not and cannot provide for every eventuality, so you should aim to get to a point where you don’t have to rely on it at all. This is another way of saying – learn to memorise the meanings of the individual cards – however! This does not have to be more difficult than need be. For example, picking one or two keywords for each card. I also found it helped to imagine that the Minors in the form of a grid of 4 columns (suits) and 14 rows (Ace to 10 and the Court Cards), realising that all columns have a similar meaning; all rows have a similar meaning; therefore a rough & ready way to remember a Minor is to mentally cross reference the two.

    I also found it helpful to compare each tarot card with its astrological associations, and to analyse and look for patterns.

  • Read widely. Especially the thoughts of other practicing tarot readers. Not just books, but blogs as well. There is always the possibility that someone with more experience has come up with an insight which helps you.
  • Practice, practice, practice. The Three Ps. You can and should practice on yourself to begin with, but eventually you can take the plunge and try to give readings for other people – I found doing so myself boosted my confidence.

But really the most important piece of advice I would have to offer is

  • EMBRACE THE CONFUSION. It’s actually the challenge of trying to figure out the meaning of a difficult or seemingly out-of-place card which makes you a better tarot reader. It’s that flying-by-the-seat-of-your-pants feeling which makes you realise the real secret of Tarot reading, which is that it’s not really about the cards, but about your own intuition. Ideally therefore, you shouldn’t be afraid of Confusion – you shouldn’t even resign yourself to accept it grudgingly – you should embrace it as an opportunity to grow and develop.

Source: Alex Sumner’s answer to As a beginner in tarot reading, is it normal to be confused at the results and even feel like the answers don’t make sense? – Quora

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Alex Sumner’s answer to Is tarot reading magic? – Quora

The Hermit

(a2a) It can be magical, and in the tradition which I practice, it is magical. By “magic” I am here referring to what is sometimes referred to as “magick” or the art and science of causing in change in conformity with Will, or in other words, the occult.

Tarot is magical at many different levels. For example: the actual act of interpreting the symbols of the cards stimulates the intuition of the reader, in which case Tarot becomes a key to unlocking the reader’s psychic powers. More generally there is at least one tradition of ceremonial magic which integrates tarot reading into the actual magical ceremony, so that one realises that the same techniques of clairvoyance and magical invocation for use in an occult ritual generally can unlock the full potential of tarot as a divinatory tool specifically.

Ultimately, because having a Tarot reading can be viewed as a quest to go out of the Darkness of ignorance into the Light of knowledge, one can draw parallels between it and the quest for spiritual illumination which is at the heart of true occultism.

Source: Alex Sumner’s answer to Is tarot reading magic? – Quora

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Alex Sumner’s answer to What tarot card is number 11? – Quora

(A2A) The answer to this has changed over the course of history.

In every Tarot deck inspired by the Hermetic Order of the Golden Dawn – including, most importantly, the Rider Waite Deck – Tarot Key 11 is “Justice.” However in every other deck, including every deck devised before the Golden Dawn, Tarot Key 11 is “Strength.”

Confusingly, the Crowley Thoth deck, which undoubtedly is GD-inspired in part, has its equivalent of “Strength,” i.e. “Lust” as number 11, and the counterpart of “Justice,” i.e. “Adjustment” as Key 8. This is not, as some believe, because Crowley was using his ipsissimus super-powers to change the order of these two trumps, he was simply keeping the numbering found in ancient tarot decks.

VIII Adjustment, in the Crowley Thoth Deck. Numbered 8, but nevertheless attributed to Lamed and Libra all the same.

The reason there is any confusion at all is that the GD came up with the idea that if Keys 8 and 11 were Strength and Justice respectively, they would correspond to Leo and Libra, and if you put the Fool at the head of the Tarot Trumps, the whole sequence would qabalistically map onto the 22 letters of the Hebrew alphabet. Hence the innovation was made by the GD in making Justice number 11: Crowley just changed the numbering back – although he did retain the astrological signification.


Source: Alex Sumner’s answer to What tarot card is number 11? – Quora

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The Hermit’s Lamp: The Continuing Tradition of the Modern Hermetic Order of the Golden Dawn

A blog post written by Aaron Leitch – via The Hermit’s Lamp: The Continuing Tradition of the Modern Hermetic Order of the Golden Dawn

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June 14, 2020 · 1:50 pm

Mathers’ Abramelin Manuscript

As much for my own benefit as anyone else’s reading this site…

480050

S L MacGregor Mathers

The Manuscript which Mathers famously found at the Bibliothèque de l’Arsenal and translated into English as The Book of the Sacred Magic of Abramelin the Mage, and which was for almost a hundred years thought to be the only manuscript extant – which gave birth to the much over-used and abused phrase “Knowledge and Conversation of the Holy Guardian Angel” – is available online. It has been scanned and made digitally available here:

Ms-2351 . « La sacrée magie que Dieu donna à Moyse Aaron, David, Salomon, et à d’autres saints patriarches et prophètes, qui enseigne la vraye sapience divine, laissée par Abraham à Lamech son fils, traduite de l’hébreu. 1458 »

Despite the shortcomings of the manuscript – yes the word squares really do have big gaps in them – the handwriting is actually the best quality of all the Abramelin Mss I’ve seen so far – i.e. a lot nicer than the crabbed scrawl of the Dresden and Leipzig versions.

livre003

First page of book three of the Mathers Abramelin manuscript


If you have enjoyed reading this article, please consider making a donation to my Just Giving page – raising money for poor and vulnerable families affected by the Covid 19 lockdown. All thanks to God and my HGA for being able to participate in the Sacred Magic.

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Abramelin Musings: Square Dancing

Better to shave it all off instead of having an embarrassing lockdown haircut!

Following on from my previous two posts on the subject (i.e. this one and this one), after having given more thought to the question “How can you tell what is and is not an authentic Abramelin word-square?” it occurred to me that a convenient method of answering this had been provided by Aleister Crowley.

In his “autohagiography” he described what happened when he tried teaching clairvoyance to a student:

I would, for example, give him a talisman which he had never seen before, and ask him to discover its nature. We would then compare the result of his investigation with the book from which I had taken the talisman, and he would find that he had judged correctly. (For instance, I would give him a square containing thirty-six characters in Enochian, which he could not read. He would pass in his astral body through an imaginary door on which this square was inscribed, and tell me that he had come out upon a balcony overlooking the sea, where a violent storm was raging. I would then refer to The Book of the Sacred Magic of Abra-Melin identify the square, and note that its virtue was to arouse a tempest.

This, I would submit, suggests a practical solution to how to verify an Abramelin word-square, or reconcile apparent differences between different Abramelin source manuscripts. I.e. take the word-square one wishes to investigate, and pass through it as if going on a tattva-journey. By thus scrying one will get a clear impression whether the word-square is correct for you, or if there is something wrong and requires further investigation.

There is, however, one criticism which I would make of Crowley’s method. At the time of incident he described, Crowley had gone through the Abramelin operation, or at least purported to – he certainly did not complete the operation in the manner originally envisaged by Abraham the Jew, the author of the Book of the Sacred Magic. Nevertheless, if we accept for one moment that Crowley had completed the operation, the student whose clairvoyance he was testing had not.

The Golden Dawn says that when undertaking these sorts of scrying exercises, one should call for a guide to protect oneself on the astral landscape. An Abramelin alumnus, investigating a word-square in this manner, will have the best possible spirit-guide upon which to call – his or her own Holy Guardian Angel. Crowley’s student presumably had not connected with his HGA in the Abramelin-manner or at all, and yet he attempted to scry into a word-square empowered by demons which Crowley had already evoked!

Needless to say, like a lot of people in Crowley’s life, the student came to a bad end. This may not have been the Great Beast’s fault, as the student had a pre-existing Cocaine addiction which compromised his mental health, but it would not be altogether churlish to speculate that Crowley’s intervention probably didn’t help. Hence, I would recommend that it is best to attempt this after one has attained KCHGA, just to remain on the safe side.


If you have enjoyed reading this article, please consider making a donation to my Just Giving page – raising money for poor and vulnerable families affected by the Covid 19 lockdown. All thanks to God and my HGA for being able to participate in the Sacred Magic.

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666-step Reframing: NLP and Goetic Evocation

Re-blogging this post from 2009, as it reflects some of the thoughts I am having whilst doing my current Abramelin challenge. Speaking of which, if you enjoy reading this article, please consider making a donation to my Just Giving page – raising money for poor and vulnerable families affected by the Covid 19 lockdown. (All thanks to God and my HGA for being able to participate in the Sacred Magic.)


In this blog post I shall be discussing the Dark Side, and attempting to argue that that which is commonly called “black magic” may in fact be turned to a wholesome end.

The Goetia of the Lesser Key of Solomon

“Goetia” as a general term refers to magic which deals with “evil” spirits. More specifically it also refers to a portion of the mediæval grimoire The Lesser Key of Solomon, which was made famous in modern times by being a favourite of Aleister Crowley (1875 – 1947). The term “goetia” derives from a Greek word for “howling spirits,” and is thus a direct translation of the Arabic Djinni (Geni), who were the howling desert spirits of middle-eastern folk-lore.

I have heard some people try to claim that the spirits of the Goetia are somehow not evil. However I disapprove of this notion: because denying they are evil is one step away from denying they are powerful. The fact of the matter is that they are dangerous. Somewhat like electricity is dangerous. But if properly handled, Goetic spirits – also like electricity – can be made to do remarkable things.

Also, going from past experience, I would say that all of the well-known horror stories – of bizarre creatures appearing, of succubi, of demons trying various schemes whereby to trick the magician, etc – are in fact all true. There is a saying in the occult: “it does not matter whether the gods exist or not, because the Universe behaves as if they do.” Unfortunately, the same can be said for Goetic spirits as well.

The only qualification I would make to the statement that they are all true, is that these phenomena do not appear physically, but to the psychic consciousness of the magician – before the “mind’s eye” as it were. Nevertheless, these visions do produce actual effects in the real world.

I have also discovered that, during my researches into Lucid Dreaming I noticed that such magical operations also affect one’s dream-life as well. To illustrate this I will give an example of a Goetic operation which I did badly: I offer it to my readers so that they can learn from my mistakes. The night after performing a goetic operation I retired to bed and had a vivid but non-lucid dream of a highly erotic or pornographic nature. This I went along with, stupidly not thinking anything of it. Many days later it transpired that the intended result of the operation had not come to pass, thereby indicating that it had ended in failure. It was only later that the penny-dropped: the dream I had experienced was in fact the spirit I had evoked, appearing as a Succubus! Clearly, what I should have done was: (a) recognise it for what it was; (b) become lucid; (c) astrally use the techniques of ceremonial magick to compel it to do my bidding, e.g. force it into a Triangle of Art, command it by the various Divine Names, etc. Since then, with the benefit of experience I have performed operations which were more fruitful.

The fundamental point to understand is that the person who follows the path of pure Theurgy is seeking after something that is good, is trying to make contact with beings (e.g angels) who are more than willing to assist the individual, and who are inherently beneficial to him or her. Goetia however is a completely different technique: the Goetic magician has to do the magical equivalent of wearing protective clothing and using force to conjure a spirit, because of its troublesome nature. I write all this not to encourage the reader to practice Goetic magic, but to give you fair warning. None of this should be taken as implying that one should treat the subject with superstitious terror, but rather with a sense of due caution.

Now some people may balk at the idea of actually wanting to deal with a supposedly-evil spirit (whilst others might embrace the idea a little too readily), but I say this: qualitatively, what is the real difference between this and, say, working on re-integrating the Shadow Persona, as C G Jung would describe it? Or, to adopt a Freudian idiom, the abreaction of psychoneuroses contained within the unconscious? Mental problems, emotional problems, behavioural problems – mankind has suffered from them since antiquity, the only difference being that in ancient times they were demonised and given names like “Paimon,” “Buer,” etc, but nowadays they are called “Repression,” “Neurosis” and all the rest.

Therefore, if I am correct in my suspicion that Goetic-magick is really ancient man’s attempt to confront the demons of his unconscious (by taking the metaphorical for the literal), how much more would it be improved if it were re-interpreted in the light of what is known about psychology?

With this in mind, I have been working on a particular method of Goetic-Magick-As-Therapy, by incorporating some of the principles of neurolinguistic programming therein. Specifically the NLP technique of “6 Step Re-framing.” The rationale for this is that supposed problems are assumed to be caused by parts of the psyche which are in fact well-meaning, but which apply their powers in methods which are incongruent and thereby cause disharmony. Hence, by confronting these parts of the psyche, the technique aims to persuade them to fulfil their objectives by abandoning their old, unhelpful, and incongruent methodologies with harmonious new congruent ones.

I immediately saw the parallel with Goetic Magick. The parts of the psyche which “6 Step Re-framing” attempts to address are analogous to the spirits of the Goetia, whilst the actual process of confrontation, negotiation and re-framing is akin to the kind of interaction with a spirit which takes place in an evocation ceremony. I have thus sketched out a structure which attempts to show how one would indeed incorporate 6-Step Re-framing into an actual Goetic operation, below. In the method I refer to the actual Goetia of the Lesser Key of Solomon itself.

1. Determine the cause of the problem – probe in depth to see the underlying characteristics. Compare to astrological chart if necessary.
The Goetia of the Lesser Key of Solomon is a grimoire which is closely based on astrology. Hence by relating the perceived problem to an astrological basis, one will be able to translate it more easily into the Goetia’s idiom, and that of ceremonial magick generally.

2. Identify which Goetic spirit most “personifies” the cause of the problem identified in step 1 above.
This can be done in two ways. By following the astrological method, one will notice that the spirits of the Goetia are associated with certain parts of the Zodiac, and with certain planets. Hence, by noting the position of the planets in one’s own astrological chart and comparing with the Goetia, one may work out which of the 72 spirits are likely to be most relevant to oneself.

3. Prepare for and proceed with evocation in the normal manner. In my personal work I try to be as authentic as possible, with regard to temple furnishings, preparations, etc. Once everything is in place and I am ensconced within my magic circle, the order of the ritual would go like this:

a. Banishings – i.e. with Lesser Banishing Rituals of the Pentagram and Hexagram.
b. The Preliminary Invocation (otherwise known as the “Bornless Ritual.”)
c. Specific pentagram and / or hexagram rituals as appropriate. These will be determined by the astrological sign with which the Spirit is associated, and also the Spirit’s planet.
d. Evocation – the “First Conjuration of the Goetia.”
I usually only use the First Conjuration, as the subsequent ones sound less and less like forcefully commanding the Spirit, and increasingly like plain old whining.
e. The “Welcome to the Spirit” (from the Goetia) on its manifestation.
Note that, as I have explained elsewhere, this refers to manifestation to the psychic consciousness or within the skrying medium (e.g. dark mirror), not literally appearing out of thin air.
f. Negotium – this is the actual Reframing. I describe it in detail below.
g. “Licence to Depart,” followed by final Banishings to close the ceremony.

4. The Negotium follows this specific structure:

a. Identify Spirit; identify problem to be changed; express appreciation for what the Spirit has done so far (i.e. for the intention, not how it has done it); reassure Spirit that you are not going to get rid of it.
b. Go inside and ask “Will N. communicate with me in consciousness now?” Be alert for internal sights, sounds, feelings. If signal occurs, try to repeat consciously; ask again until signal occurs which cannot be controlled consciously.
Ask Spirit to increase the signal to indicate “Yes,” and to decrease it for “No.” When it does –
c. Thank Spirit for co-operating. Ask: “Will N let me know what it is trying to do?”
On “Yes” signal and revelation, thank for information and for doing this. If there is a “No” signal, explore circumstances in which Spirit would be willing to reveal its intentions. (Otherwise assume positive intentions).
Ask: “If you were given ways to accomplish this intention at least as well if not better than what you are doing now, would you be willing to try them out?”
If “Yes” – proceed to next step. If “No,” the Evocation is flawed. Go back to step 4(b) or start the whole thing again.
d. Ask the Spirit to communicate its positive intention to your own Higher Genius.
Ask your Higher Genius to generate ways that will accomplish the same purpose.
Ask Spirit to choose only those it considers good or better than original behaviour, which are immediate and available. Ask it to give “Yes” signal when it makes choice. Do this three times. Then thank your Higher Genius when finished.
e. Ask Spirit if it will agree to do new choices rather than old behaviour in next (e.g.) two weeks? (NB: this is an arbitrary figure – choose a time-frame to suit if more appropriate).
On “Yes,” proceed to next step.
On “No,” tell Spirit it can still use old behaviour but you would like it to use the new choices first. If it now gives “Yes,” proceed to next step.
If however it still gives a “No,” reframe the objecting part and take it through the 6 steps again.
f. Ecology. Ask: “Do any other spirits object to these new choices?”
Be alert to signals.
If there are no signals, thank Spirit and proceed to Licence to Depart.
If there is a signal, ask the new Spirit to intensify it if it really objects.
If not, proceed as before to Licence to Depart.
Otherwise, either go back to step 4(b) with regard to new Spirit, or ask your Higher Genius to come up with new choices in consulting with the new objecting part. (Submit these to Ecology Check as well).

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Abramelin Musings: The Dresden Manuscript

 

The first page of Book 4 of Magia Abraham oder Underricht von der Heiligen Cabala – Mscr.Dresd.N.111 – a version of Abramelin held in the University of Dresden Library and accessible online.

You are able to access yet another original Abramelin manuscript – this time from the University of Dresden’s archives. This post is as much for my own reference as anyone else’s, however: if you have a need to inspect one of the source documents that Georg Dehn used to research The Book of Abramelin, the Saxon State and University Library has an electronic copy available online.

This one is called Magia Abraham oder Underricht von der Heiligen Cabala (i.e. “The Magic of Abraham or teaching of the Holy Qabalah.”) The Word Squares of book four can be found on Folio 243 (page number 240) onwards – you’re welcome. 😉



If you have enjoyed reading this article, please consider making a donation to my Just Giving page – raising money for poor and vulnerable families affected by the Covid 19 lockdown.

All thanks to God and my HGA for being able to participate in the Sacred Magic.

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