เรื่องเด่น อึ้ง! โรงเรียนพ่อมดแม่มด มีอยู่จริง

อึ้ง! โรงเรียนพ่อมดแม่มด มีอยู่จริง





โรงเรียนพ่อมดแม่มดไม่ได้มีอยู่แต่ในภาพยนตร์แฮร์รี่พอตเตอร์เท่านั้น แต่ในโลกแห่งความเป็นจริง ก็มีโรงเรียนที่สอนหลักสูตรพ่อมดแม่มดเช่นกัน
บรรยากาศในโรงเรียนพ่อมดแม่มดของประเทศลิธัวเนียคึกคักเป็นพิเศษ เพราะเป็นวันที่นักเรียนต้องเข้ารับการทดสอบเป็นครั้งสุดท้ายก่อนจบหลักสูตรออกไปเป็นพ่อมดแม่มดอย่างเต็มตัว หลังจากร่ำเรียนความรู้จากครูในทุกแขนงที่ครอบคลุมการเป็นพ่อมดแม่มดมืออาชีพ ไม่ว่าจะเป็นการเรียนรู้ไพ่ทาโรต์, การทำนายฝัน, ประโยชน์ของพืชผักสมุนไพร และการร่ายเวทมนตร์ โดยใช้เวลาเล่าเรียนถึง 9 เดือนเต็ม และนักเรียนที่จะจบหลักสูตรจะต้องผ่านพิธีเดินลุยไฟบนหินร้อนจึงจะได้เป็นพ่อมดแม่มดอย่างเต็มตัว
ทั้งนี้ การทำพิธีสำเร็จการศึกษาของพ่อมดแม่มดครั้งนี้ถือเป็นครั้งแรกในประวัติศาสตร์ยุคใหม่ของลิธัวเนีย ที่ทำแบบเปิดเผย หลังจากในอดีตต้องทำกันอย่างลับๆ เพราะถูกมองว่าเป็นพวกนอกศาสนา

อึ้ง! โรงเรียนพ่อมดแม่มด มีอยู่จริง

 

แม่มด ก็คล้ายผู้ที่ มีวิชาความรู้ที่เหนือปกติ ที่คนทั่วไปจะเรียนรู้กัน ถ้าใช้ในทางที่ดี
ก็เป็นประโยชน์ ก็เหมือน การฝึก วิชา อภิญญา คงกระพัน ชาตรี กสิณ การแสดงฤทธิ์
ประมาณนั้น

 

มีไม้กวาดวิเศษมั้ยครับ

 

อยากพิสูจน์ว่ามีจริงแล้ว เขาทำอะไรได้บ้าง จะเหมือนในหนังไหม เวลาเรียน 9 เดือนเองเหรอ

 

ก็ธรรมดา ถ้าเวทมนตร์ในที่นี้หมายถึงญาณ อภิญญา วิชาอาคมมันก็มีทุกที่

 

แปลกดีนะคะ..

ขอบคุณที่นำมาเล่าสู่กันฟัง

 

ความรู้ใหม่ครับ พ่อมดแม่มดฝรั่ง งานนี้มีไม้กวาดบินได้ไหมนี้

 

ผมว่าสู้มหาเวทย์แบบไทยๆ ไม่ได้หรอก 555+ มีทั้งควายธนู กุมาร เหาะเหินเดินอากาศได้โดยไม่ต้องใช้ไม้กวาด ที่สำคัญ วิชา นะหน้าทองนี้ ที่นู้นเค้าคงทำไม่ได้หรอกมั้ง หุๆๆ

 

ของไทยก็มีครับ ขําๆนะ พาดพิงใครก็ขออภัย



​

 

บ้านเราก็มีนะไม้กวาด แล้วบินได้ด้วย (ตอนที่แม่เราโกธร )

 

*-* สุดยอด อภินิหาร ไม้กวาดศักดิ์สิทธิ์ อิอิ

 

กลัวไรแค่พ่อมดกับแม่มด ก็เอาใบก้อนไปฉีดแค่นี้มันก็เดี้ยงหมดแย้วววว
555+

 

แหมไม่เอาน่ะทิด

มันคนละมดกัน ทิด

 

อืมม น่าคิดนะถ้าเอามาประยุกต์ใช้ในชีวิตประจำวันได้

 

เริ่มลง อ่าวไทย เข้าสู่อันดามัน....

 

ขำค่ะ อิอิ แปลกดีนะคะ ขอบคุณสำหรับเรื่องราวค่ะ

 

เออ แต่ละคน เข้าใจคิดกันเนอะ แปลกแต่จริง สำหรับข่าวนี้ อย่างงี้ต้องมีคฑาสำหรับเสกด้วยอ่ะดิ

 

The Lesser Key of Solomon

<!-- /firstHeading --><!-- bodyContent --><!-- tagline -->From Wikipedia, the free encyclopedia
<!-- /tagline --><!-- subtitle -->
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<!-- /jumpto --><!-- bodytext -->For other uses, see Key of Solomon (disambiguation).
<TABLE class="metadata plainlinks ambox ambox-style"><TBODY><TR><TD class=mbox-image>
</TD><TD class=mbox-text>This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. <SMALL>Please improve this article by introducing more precise citations where appropriate. (July 2009)</SMALL></TD></TR></TBODY></TABLE> Cover of the 1995 edition of the 1904 Goetia by S.L.M. Mathers and Aleister Crowley.


The Lesser Key of Solomon or Clavicula Salomonis (the Clavis Salomonis, or Key of Solomon is an earlier book on the subject), is an anonymous 17th-century grimoire, and one of the most popular books of demonology. It has also long been widely known as the Lemegeton.
<TABLE id=toc class=toc><TBODY><TR><TD>Contents

[hide]

• 1 History
• 2 Books
  • 2.1 Ars Goetia
    • 2.1.1 The 72 Demons
  • 2.2 Ars Theurgia Goetia
  • 2.3 Ars Paulina
  • 2.4 Ars Almadel
  • 2.5 Ars Notoria
• 3 Editions
• 4 References
• 5 External links

</TD></TR></TBODY></TABLE><SCRIPT type=text/javascript>//<![CDATA[if (window.showTocToggle) { var tocShowText = "show"; var tocHideText = "hide"; showTocToggle(); } //]]></SCRIPT>[edit] History

It appeared in the 17th century, but much was taken from texts of the 16th century, including the Pseudomonarchia Daemonum, by Johann Weyer, and late-medieval grimoires. It is likely that books by Jewish kabbalists and Muslim mystics were also inspirations. Some of the material in the first section, concerning the summoning of demons, dates to the 14th century or earlier.
The book claims that it was originally written by King Solomon, although this is certainly incorrect. The titles of nobility (such as the French Marquis or Germanic Earl) assigned to the demons were not in use in his time, nor were the prayers to Jesus and the Christian Trinity included in the text (Solomon's birth predated Jesus Christ's birth by more than 900 years).
The Lesser Key of Solomon contains detailed descriptions of spirits and the conjurations needed to invoke and oblige them to do the will of the conjurer (referred to as the "exorcist"). It details the protective signs and rituals to be performed, the actions necessary to prevent the spirits from gaining control, the preparations prior to the invocations, and instructions on how to make the necessary instruments for the execution of these rituals.
The several original copies extant vary considerably in detail and in the spellings of the spirits' names. Contemporary editions are widely available in print and on the Internet.
The Goetia: The Lesser Key of Solomon the King (Clavicula Salomonis Regis) is a 1904 translation of the text by Samuel Mathers. It is essentially a manual that purports to give instructions for summoning 72 different spirits.
[edit] Books

The Lesser Key of Solomon is divided into five parts.
[edit] Ars Goetia

Further information: Goetia

The circle and triangle, used in the evocation of the seventy-two spirits of the Goetia. The magician would stand within the circle and the spirit was believed to appear within the triangle.


The first section, called Ars Goetia, contains descriptions of the seventy-two demons that Solomon is said to have evoked and confined in a brass vessel sealed by magic symbols, and that he obliged to work for him. It gives instructions on constructing a similar brass vessel, and using the proper magic formulae to safely call up those demons.
It deals with the evocation of all classes of spirits, evil, indifferent and good; its opening Rites are those of Paimon, Orias, Astaroth and the whole cohort of Infernus. The second part, or Theurgia Goëtia, deals with the spirits of the cardinal points and their inferiors. These are mixed natures, some good and some evil.<SUP id=cite_ref-0 class=reference>[1]</SUP>
The Ars Goetia assigns a rank and a title of nobility to each member of the infernal hierarchy, and gives the demons' "signs they have to pay allegiance to", or seals. The lists of entities in the Ars Goetia correspond (to high but varying degree, often according to edition) with those in Johann Weyer's Pseudomonarchia Daemonum, an appendix appearing in later editions of his De Praestigiis Daemonum, of 1563.
A revised English edition of the Ars Goetia was published in 1904 by magician Aleister Crowley, as The Book of the Goetia of Solomon the King. It serves as a key component of his popular and highly influential system of magick.
[edit] The 72 Demons


Buer, the 10th spirit, who teaches "Moral and Natural Philosophy" (from a 1995 Mathers edition. Illustration by Louis Breton from Dictionnaire Infernal).


The demons' names (given below) are taken from the Ars Goetia, which differs in terms of number and ranking from the Pseudomonarchia Daemonum of Weyer. As a result of multiple translations, there are multiple spellings for some of the names, which are given in the articles concerning them.
<TABLE style="FONT-SIZE: 85%" cellSpacing=0 cellPadding=0><TBODY><TR><TD style="PADDING-RIGHT: 20px" vAlign=top>1. King Bael
2. Duke Agares
3. Prince Vassago
4. Marquis Samigina
5. President Marbas
6. Duke Valefor
7. Marquis Amon
8. Duke Barbatos
9. King Paimon
10. President Buer
11. Duke Gusion
12. Prince Sitri
13. King Beleth
14. Marquis Leraje
15. Duke Eligos
16. Duke Zepar
17. Count/President Botis
18. Duke Bathin
19. Duke Sallos
20. King Purson
21. Count/President Marax
22. Count/Prince Ipos
23. Duke Aim
24. Marquis Naberius
</TD><TD style="PADDING-RIGHT: 20px" vAlign=top>25. Count/President Glasya-Labolas
26. Duke Buné
27. Marquis/Count Ronové
28. Duke Berith
29. Duke Astaroth
30. Marquis Forneus
31. President Foras
32. King Asmoday
33. Prince/President Gäap
34. Count Furfur
35. Marquis Marchosias
36. Prince Stolas
37. Marquis Phenex
38. Count Halphas
39. President Malphas
40. Count Räum
41. Duke Focalor
42. Duke Vepar
43. Marquis Sabnock
44. Marquis Shax
45. King/Count Viné
46. Count Bifrons
47. Duke Vual
48. President Häagenti
</TD><TD vAlign=top>49. Duke Crocell
50. Knight Furcas
51. King Balam
52. Duke Alloces
53. President Caim
54. Duke/Count Murmur
55. Prince Orobas
56. Duke Gremory
57. President Ose
58. President Amy
59. Marquis Orias
60. Duke Vapula
61. King/President Zagan
62. President Valac
63. Marquis Andras
64. Duke Haures
65. Marquis Andrealphus
66. Marquis Cimeies
67. Duke Amdusias
68. King Belial
69. Marquis Decarabia
70. Prince Seere
71. Duke Dantalion
72. Count Andromalius

</TD></TR></TBODY></TABLE>[edit] Ars Theurgia Goetia

The Ars Theurgia Goetia ("the art of goetic theurgy") is the second section of The Lesser Key of Solomon. It explains the names, characteristics and seals of the 31 aerial spirits (called chiefs, emperors, kings and princes) that King Solomon invoked and confined. It also explains the protections against them, the names of their servant spirits, the conjurations to invoke them, and their nature, that is both good and evil. The spirits in this section and the next, Ars Paulina, correspond to the names given in Steganographia of Trithemius.
Their sole objective is to discover and show hidden things, the secrets of any person, and obtain, carry and do anything asked to them meanwhile they are contained in any of the four elements (Earth, Fire, Air and Water). These spirits are given in a complex order in the book, and some of them have spelling variations according to the different editions.
[edit] Ars Paulina

The Ars Paulina (The Art of Paul) is the third part of The Lesser Key of Solomon. According to the legend, this art was discovered by the Apostle Paul, but in the book is mentioned as the Pauline Art of King Solomon. The Ars Paulina was already known since the Middle Ages. It is divided in two chapters in this book.
The first chapter refers on how to deal with the angels of the several hours of the day (meaning day and night), to their seals, their nature, their servants (called Dukes), the relation of these angels with the seven planets known at that time, the proper astrological aspects to invoke them, their names (in a couple of cases coinciding with two of the seventy-two demons mentioned in the Ars Goetia), the conjuration and the invocation to call them, the Table [sic] of practice.
The second chapter concerns the angels that rule over the zodiacal signs and each degree of every sign, their relation with the four elements, Fire, Earth, Water and Air, their names, and their seals. These are called here the angels of men, because all persons are born under a zodiacal sign, with the Sun at a specific degree of it.
[edit] Ars Almadel

The Ars Almadel (The Art of the Almadel) is the fourth part of The Lesser Key of Solomon. It tells how to make the almadel, which is a wax tablet with protective symbols drawn on it. On it are placed four candles. This chapter has the instructions concerning the colours, materials and rituals necessary for the construction of the almadel and the candles.
The Ars Almadel also tells about the angels that are to be invoked, and explains that only reasonable and just things that are needed must be asked to them, and how the conjuration has to be made. It also mentions twelve princes ruling with them. The dates and astrological aspects that have to be considered most convenient to invoke the angels are detailed but briefly.
The author asserts to have experimented with what is explained in this chapter.
[edit] Ars Notoria

The Ars Notoria (The Notable Art) is the fifth and last part of The Lesser Key of Solomon. It was a grimoire known since the Middle Ages. The book asserts that this art was revealed by the Creator to King Solomon by means of an angel.
It contains a collection of prayers (some of them divided in several parts) mixed with kabbalistic and magical words in several languages (i.e. Hebrew, Greek, etc.), how the prayers must be said, and the relation that these rituals have to the understanding of all sciences. It mentions the aspects of the Moon in relation with the prayers. It also says that the prayers act as an invocation to God's angels. According to the book, the correct spelling of the prayers gives the knowledge of the science related to each one and also a good memory, stability of mind, and eloquence. This chapter presents the precepts that have to be observed to obtain a good result.
Finally, it tells how King Solomon received the revelation from the angel.
[edit] Editions

• Mathers, S. L. MacGregor (trans.), Crowley A. (ed.), The Goetia: The Lesser Key of Solomon the King (1904). 1995 reprint: ISBN 0-87728-847-X.
• de Laurence, L. W. (1916); 1942 reprint: ISBN 978-0766107762; 2006 reprint: ISBN 978-1594622007
• Henson Mitch (1999), ISBN 978-0967279701.
• Peterson, Joseph H. The Lesser Key of Solomon: Lemegeton Clavicula Salomonis (2001), ISBN 978-1578632206.
• Skinner, Stephen & Rankine, David, The Goetia of Dr Rudd: The Angels and Demons of Liber Malorum Spirituum Seu Goetia (Sourceworks of Ceremonial Magic). Golden Hoard Press, (2007). ISBN 978-0954763923

[edit] References

1. ^ Arthur Edward Waite, Book of Ceremonial Magic (page 65)

[edit] External links

• J.B. Hare, online edition (2002, sacred-texts.com)
• A correspondence chart of demons mentioned in the Key by rank, planet, etc..
• The Goetia at About.com
• Demon Sigils (Seals) from The Goetia at About.com
• http://www.esotericarchives.com/solomon/goetia.htm

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<!-- /bodytext --><!-- catlinks -->Categories: 17th-century books | Grimoires | Solomon
จบปริญญาเอกไม่ได้ถ้าไม่ได้เรียนเล่มนี้

 

หลักสูตรเวทย์มนต์พอยกตัวอย่างได้ไหม?

 

Magick

<!-- /firstHeading --><!-- bodyContent --><!-- tagline -->From Wikipedia, the free encyclopedia
<!-- /tagline --><!-- subtitle --> (Redirected from Magick (Aleister Crowley))
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<!-- /jumpto --><!-- bodytext -->For other uses, see Magic (disambiguation).
<TABLE style="BORDER-BOTTOM: #bebe1d 3px solid; TEXT-ALIGN: center; BORDER-LEFT: #9999cc 3px solid; FONT-SIZE: 10px; BORDER-TOP: #9999cc 3px solid; BORDER-RIGHT: #bebeed 3px solid" border=0 cellSpacing=0 cellPadding=0><TBODY><TR><TD style="PADDING-BOTTOM: 5px; BACKGROUND-COLOR: #fff; PADDING-LEFT: 0px; PADDING-RIGHT: 0px; FONT-SIZE: 16px; PADDING-TOP: 7px">Thelema
Category:Thelema</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; BACKGROUND-COLOR: #ccccff; PADDING-LEFT: 0px; PADDING-RIGHT: 0px; COLOR: #333399; PADDING-TOP: 0px">Core topics</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; PADDING-LEFT: 5px; PADDING-RIGHT: 5px; PADDING-TOP: 0px">The Book of the Law
Aleister Crowley
True Will · 93
Magick
</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; BACKGROUND-COLOR: #ccccff; PADDING-LEFT: 0px; PADDING-RIGHT: 0px; COLOR: #333399; PADDING-TOP: 0px">Mysticism</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; PADDING-LEFT: 5px; PADDING-RIGHT: 5px; PADDING-TOP: 0px">Thelemic mysticism
The Great Work
Holy Guardian Angel
The Gnostic Mass
</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; BACKGROUND-COLOR: #cccfff; PADDING-LEFT: 0px; PADDING-RIGHT: 0px; COLOR: #333399; PADDING-TOP: 0px">Thelemic texts</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; PADDING-LEFT: 5px; PADDING-RIGHT: 5px; PADDING-TOP: 0px">Works of Crowley
The Holy Books
Thelemite texts
</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; BACKGROUND-COLOR: #ccccff; PADDING-LEFT: 0px; PADDING-RIGHT: 0px; COLOR: #339399; PADDING-TOP: 0px">Organizations</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; PADDING-LEFT: 5px; PADDING-RIGHT: 5px; PADDING-TOP: 0px">A∴A∴ · EGC · OTO
OSOGD · TO

</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; BACKGROUND-COLOR: #ccccff; PADDING-LEFT: 0px; PADDING-RIGHT: 0px; COLOR: #333399; PADDING-TOP: 0px">Deities</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; PADDING-LEFT: 5px; PADDING-RIGHT: 5px; PADDING-TOP: 0px">Nuit · Hadit · Horus
Babalon · Chaos
Baphomet · Choronzon
Ankh-f-n-khonsu
Aiwass · Ma'at
</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; BACKGROUND-COLOR: #ccccff; PADDING-LEFT: 0px; PADDING-RIGHT: 0px; COLOR: #333399; PADDING-TOP: 0px">Other topics</TD></TR><TR><TD style="PADDING-BOTTOM: 0px; PADDING-LEFT: 5px; PADDING-RIGHT: 5px; PADDING-TOP: 0px">Stele of Revealing
Abrahadabra
Unicursal Hexagram
Abramelin oil
Thoth tarot deck
<HR>This box: view • talk • edit
</TD></TR></TBODY></TABLE>

Magick, in the writings of British occultist Aleister Crowley, is defined as "the science and art of causing change to occur in conformity with the will", including both "mundane" acts of will as well as ritual magic. Crowley claimed that "it is theoretically possible to cause in any object any change of which that object is capable by nature".<SUP id=cite_ref-Aleister_Crowley.2C_.5B.5BMagick_.28Book_4.29.7CMagick_Book_4_p.127_0-0 class=reference>[1]</SUP>
The spelling magick for magic is taken from Early Modern English. It was chosen by Crowley to differentiate his concept from other practices, such as stage magic. John Symonds and Kenneth Grant attach a deeper occult significance to this preference.<SUP id=cite_ref-1 class=reference>[2]</SUP>
Crowley saw magick as the essential method for a person to reach true understanding of the self and to act according to one's True Will, which he saw as the reconciliation "between freewill and destiny."<SUP id=cite_ref-2 class=reference>[3]</SUP>
Since the time of Crowley's writing about magick, many different spiritual and occult traditions have adopted the K spelling, but some have redefined what it means to some degree. For some modern occultists, it refers strictly to paranormal magic, which involves influencing events and physical phenomena by supernatural, mystical, or paranormal means.
<TABLE id=toc class=toc><TBODY><TR><TD>Contents

[hide]

• 1 Definitions and general purpose of Magick
• 2 Paranormal effects
• 3 Techniques of magick
  • 3.1 Banishing
  • 3.2 Purification
  • 3.3 Consecration
  • 3.4 Invocation
  • 3.5 Evocation
  • 3.6 Astral travel
  • 3.7 Eucharist
  • 3.8 Yoga
  • 3.9 Divination
  • 3.10 Other magical practices
    • 3.10.1 Qabalah and the Tree of Life
    • 3.10.2 Magical record
• 4 Components of ritual magick
  • 4.1 Magical weapons
  • 4.2 Magical formulae
  • 4.3 Vibration of god-names
• 5 See also
  • 5.1 General
  • 5.2 Types of magick
  • 5.3 Components of ritual magick
  • 5.4 Other magical practices
• 6 Notes
• 7 References
• 8 External links

</TD></TR></TBODY></TABLE><SCRIPT type=text/javascript>//<![CDATA[if (window.showTocToggle) { var tocShowText = "show"; var tocHideText = "hide"; showTocToggle(); } //]]></SCRIPT>[edit] Definitions and general purpose of Magick

Crowley defined magick as "the Science and Art of causing Change to occur in conformity with Will."<SUP id=cite_ref-3 class=reference>[4]</SUP><SUP id=cite_ref-4 class=reference>[5]</SUP> He goes on to elaborate on this, in one postulate, and twenty eight theorems. His first clarification on the matter is that of a postulate, in which he states "ANY required change may be effected by the application of the proper kind and degree of Force in the proper manner, through the proper medium to the proper object."<SUP id=cite_ref-5 class=reference>[6]</SUP><SUP id=cite_ref-6 class=reference>[7]</SUP>
Crowley provided some further statements about the nature of magick as he defined it (from the Introduction to Magick, Book 4):

• "Every intentional (Willed) act is a Magickal act."
• "Magick is the Science of understanding oneself and one's conditions. It is the Art of applying that understanding in action."

For Crowley, the practice of magick—-although it equally applies to mundane things, like balancing the checkbook—-is essentially to be used for attaining the Knowledge and Conversation of one's Holy Guardian Angel (which he believed was the first step necessary for spiritual attainment). Since achieving this state with one's "Silent Self" can be extremely arduous, magick can be used not only to reach that particular goal, but to clear the way for it as well.
[edit] Paranormal effects

Crowley made many claims for the paranormal effects of magick; however, as magicians and mystics had done before him and continue to do after him, Crowley dismissed such effects as useless:
<DL><DD>So we find that from November, 1901, he did no practices of any kind until the Spring Equinox of 1904, with the exception of a casual week in the summer of 1903, and an exhibition game of magick in the King's Chamber of the Great Pyramid in November, 1903, when by his invocations he filled that chamber with a brightness as of full moonlight. (This was no subjective illusion. The light was sufficient for him to read the ritual by.) Only to conclude, "There, you see it? What's the good of it?" -- (Crowley, The Equinox of the Gods)</DD></DL>Even so, Crowley realized that paranormal effects and magical powers have some level of value for the individual:
<DL><DD>My own experience was very convincing on this point; for one power after another came popping up when it was least wanted, and I saw at once that they represented so many leaks in my boat. They argued imperfect insulation. And really they are quite a bit of a nuisance. Their possession is so flattering, and their seduction so subtle. One understands at once why all the first-class Teachers insist so sternly that the Siddhi (or Iddhi) must be rejected firmly by the Aspirant, if he is not to be sidetracked and ultimately lost. Nevertheless, "even the evil germs of Matter may alike become useful and good" as Zoroaster reminds us. For one thing, their possession is indubitably a sheet-anchor, at the mercy of the hurricane of Doubt— doubt as to whether the whole business is not Tommy-rot! Such moments are frequent, even when one has advanced to a stage when Doubt would seem impossible; until you get there, you can have no idea how bad it is! Then, again, when these powers have sprung naturally and spontaneously from the exercise of one's proper faculties in the Great Work, they ought to be a little more than leaks. You ought to be able to organize and control them in such wise that they are of actual assistance to you in taking the Next Step. After all, what moral or magical difference is there between the power of digesting one's food, and that of transforming oneself into a hawk? -- (Crowley, Magick Without Tears)</DD></DL>[edit] Techniques of magick

There are several ways to view what magick is. Again, at its most broad, it can be defined as any willed action leading to intended change. It can also be seen as the general set of methods used to accomplish the Great Work of mystical attainment. At the practical level, magick most often takes several practices and forms of ritual, including banishing, invocation and evocation, eucharistic ritual, consecration and purification, astral travel, yoga, sex magick, and divination.
[edit] Banishing

Main article: Banishing
Banishing rituals can be performed in order to eliminate forces that might interfere with a magical operation, and are often performed at the beginning of an important event or ceremony (although they can be performed for their own sake as well). The area of effect can be a magick circle, a room, or the magician himself. The general theory of magick proposes that there are various forces which are represented by the classic elements (air, earth, fire, and water), the planets, the signs of the Zodiac, and adjacent spaces in the astral world.<SUP id=cite_ref-Rituals_7-0 class=reference>[8]</SUP> Magick also proposes that various spirits and non-corporeal intelligences can be present.<SUP style="WHITE-SPACE: nowrap" class=Template-Fact title="This claim needs references to reliable sources from February 2007">[citation needed]</SUP> Banishings are performed in order to "clean out" these forces and presences.<SUP style="WHITE-SPACE: nowrap" class=Template-Fact title="This claim needs references to reliable sources from February 2007">[citation needed]</SUP> It is not uncommon to believe that banishings are more psychological than anything else, used to calm and balance the mind, but that the effect is ultimately the same—a sense of cleanliness within the self and the environment. There are many banishing rituals, but most are some variation on two of the most common—"The Star Ruby" and the Lesser Banishing Ritual of the Pentagram.
Crowley describes banishing in his Magick, Book 4 (ch.13):
<DL><DD>[...] in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper. In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that forces as existing in Nature is always impure. But this process, being long and wearisome, is not altogether advisable in actual working. It is usually sufficient to perform a general banishing, and to rely upon the aid of the guardians invoked. [...] "The Banishing Ritual of the Pentagram" is the best to use.</DD></DL>However, he further states:
<DL><DD>“Those who regard this ritual as a mere devise to invoke or banish spirits, are unworthy to possess it. Properly understood, it is the Medicine of Metals and the Stone of the Wise."<SUP id=cite_ref-8 class=reference>[9]</SUP></DD></DL>[edit] Purification

Main article: Ritual purification
Purification is similar in theme to banishing, but is a more rigorous process of preparing the self and her temple for serious spiritual work. Crowley mentions that ancient magicians would purify themselves through arduous programs, such as through special diets, fasting, sexual abstinence, keeping the body meticulously tidy, and undergoing a complicated series of prayers.<SUP id=cite_ref-Magick.2C_Book_4.2C_ch.13_9-0 class=reference>[10]</SUP> He goes on to say that purification no longer requires such activity, since the magician can purify the self via willed intention. Specifically, the magician labors to purify the mind and body of all influences which may interfere with the Great Work:
<DL><DD>The point is to seize every occasion of bringing every available force to bear upon the objective of the assault. It does not matter what the force is (by any standard of judgment) so long as it plays its proper part in securing the success of the general purpose [...] We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.<SUP id=cite_ref-Magick.2C_Book_4.2C_ch.13_9-1 class=reference>[10]</SUP></DD></DL>Crowley recommended symbolically ritual practices, such as bathing and robing before a main ceremony: "The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the frame of mind suitable to that one thought."<SUP id=cite_ref-Magick.2C_Book_4.2C_ch.13_9-2 class=reference>[10]</SUP>
[edit] Consecration

Main article: Consecration
Consecration is an equally important magical operation. It is essentially the dedication, usually of a ritual instrument or space, to a specific purpose. In Magick, Book 4 (ch.13), Crowley writes:
<DL><DD>The ritual here in question should summarize the situation, and devote the particular arrangement to its purpose by invoking the appropriate forces. Let it be well remembered that each object is bound by the Oaths of its original consecration as such. Thus, if a pantacle has been made sacred to Venus, it cannot be used in an operation of Mars.</DD></DL>A common element in ritual consecration is anointing with Oil of Abramelin.
[edit] Invocation

Main article: Invocation
Invocation is the bringing in or identifying with a particular deity or spirit. Crowley wrote of two keys to success in this arena: to "inflame thyself in praying"<SUP id=cite_ref-Magick.2C_Book_4.2C_ch.15_10-0 class=reference>[11]</SUP> and to "invoke often". For Crowley, the single most important invocation, or any act of magick for that matter, was the invocation of one's Holy Guardian Angel, or "secret self", which allows the adept to know his or her True Will.
Crowley describes the experience of invocation:
<DL><DD>The mind must be exalted until it loses consciousness of self. The Magician must be carried forward blindly by a force which, though in him and of him, is by no means that which he in his normal state of consciousness calls I. Just as the poet, the lover, the artist, is carried out of himself in a creative frenzy, so must it be for the Magician.<SUP id=cite_ref-Magick.2C_Book_4.2C_ch.15_10-1 class=reference>[11]</SUP></DD></DL>Crowley (Magick, Book 4) discusses three main categories of invocation, although "in the great essentials these three methods are one. In each case the magician identifies himself with the Deity invoked."<SUP id=cite_ref-Magick.2C_Book_4.2C_p.147_11-0 class=reference>[12]</SUP>

• Devotion —where "identity with the God is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself."
• Calling forth—where "identity is attained by paying special attention to the desired part of yourself."
• Drama—where "identity is attained by sympathy. It is very difficult for the ordinary man to lose himself completely in the subject of a play or of a novel; but for those who can do so, this method is unquestionably the best."

Another invocatory technique that the magician can employ is called the assumption of godforms—where with "concentrated imagination of oneself in the symbolic shape of any God, one should be able to identify oneself with the idea which [the god] represents."<SUP id=cite_ref-12 class=reference>[13]</SUP> A general method involves positioning the body in a position that is typical for a given god, imagining that the image of the god is coinciding with or enveloping the body, accompanied by the practice of "vibration" of the appropriate god-name(s) (see below).

An example of the magick circle and triangle of art of King Solomon.


[edit] Evocation

Main article: Evocation
There is a distinct difference between invocation and evocation, as Crowley explains:
<DL><DD>To "invoke" is to "call in", just as to "evoke" is to "call forth". This is the essential difference between the two branches of Magick. In invocation, the macrocosm floods the consciousness. In evocation, the magician, having become the macrocosm, creates a microcosm. You invoke a God into the Circle. You evoke a Spirit into the Triangle.<SUP id=cite_ref-Magick.2C_Book_4.2C_p.147_11-1 class=reference>[12]</SUP></DD></DL>Generally, evocation is used for two main purposes: to gather information and to obtain the services or obedience of a spirit or demon. Crowley believed that the most effective form of evocation was found in the grimoire on Goetia (see below), which instructs the magician in how to safely summon forth and command 72 infernal spirits. However, it is equally possible to evoke angelic beings, gods, and other intelligences related to planets, elements, and the Zodiac.
Unlike with invocation, which involves a calling in, evocation involves a calling forth, most commonly into what is called the "triangle of art."
[edit] Astral travel

Main article: Astral projection

• Astral body
• Body of Light
• Rising on the Planes
• Trances and visions

[edit] Eucharist

The word eucharist originally comes from the Greek word for thanksgiving. However, within magick, it takes on a special meaning—the transmutation of ordinary things (usually food and drink) into divine sacraments, which are then consumed. The object is to infuse the food and drink with certain properties, usually embodied by various deities, so that the adept takes in those properties upon consumption. Crowley describes the process of the regular practice of eucharistic ritual:
<DL><DD>The magician becomes filled with God, fed upon God, intoxicated with God. Little by little his body will become purified by the internal lustration of God; day by day his mortal frame, shedding its earthly elements, will become in very truth the Temple of the Holy Ghost. Day by day matter is replaced by Spirit, the human by the divine; ultimately the change will be complete; God manifest in flesh will be his name.<SUP id=cite_ref-13 class=reference>[14]</SUP></DD></DL>There are several eucharistic rituals within the magical canon. Two of the most well known are The Mass of the Phoenix and The Gnostic Mass. The first is a ritual designed for the individual, which involves sacrificing a "Cake of Light" (a type of bread that serves as the host) to Ra (i.e. the Sun) and infusing a second Cake with the adept's own blood (either real or symbolic, in a gesture reflecting the myth of the Pelican cutting its own breast to feed its young) and then consuming it with the words, "There is no grace: there is no guilt: This is the Law: Do what thou wilt!" The other ritual, The Gnostic Mass, is a very popular public ritual (although it can be practiced privately) that involves a team of participants, including a Priest and Priestess. This ritual is an enactment of the mystical journey that culminates with the Mystic Marriage and the consumption of a Cake of Light and a goblet of wine (a process termed "communication"). Afterwards, each Communcant declares, "There is no part of me that is not of the gods!"
[edit] Yoga

Main article: Yoga
Generally speaking, Yoga is not considered to be magick per se. Rather, it is the necessary training of the body and the mind to allow for certain types of magick to take place. Simply put, the goal is the control of the mind—to increase concentration and to be able to enter different states of consciousness. When developing his basic yogic program, Crowley borrowed heavily from many other yogis, such as Patanjali and Yajnavalkya.
Yoga, as Crowley interprets it, involves several key components. The first is Asana, which is the assumption (after eventual success) of any easy, steady and comfortable posture. Next is Pranayama, which is the control of breath, and Mantram, the use of mantras. Yama and Niyama are the adopted moral or behavioral codes (of the adept's choosing) that will be least likely to excite the mind. Pratyahara is the stilling of the thoughts so that the mind becomes quiet. Dharana is the beginning of concentration, usually on a single shape, like a triangle, which eventually leads to Dhyana, the loss of distinction between object and subject, which can be described as the annihilation of the ego (or sense of a separate self). The final stage is Samādhi—Union with the All.
[edit] Divination

Main article: Divination
The art of divination is generally employed for the purpose of obtaining information that can guide the adept in his Great Work. The underlying theory states that there exists intelligences (either outside of or inside the mind of the diviner) that can offer accurate information within certain limits using a language of symbols. Normally, divination within magick is not the same as fortune telling, which is more interested in predicting future events. Rather, divination tends to be more about discovering information about the nature and condition of things that can help the magician gain insight and to make better decisions.
There are literally hundreds of different divinatory techniques in the world. However, Western occult practice mostly includes the use of astrology (calculating the influence of heavenly bodies), bibliomancy (reading random passages from a book, such as Liber Legis or the I Ching), tarot (a deck of 78 cards, each with symblic meaning, usually laid out in a meaningful pattern), and geomancy (a method of making random marks on paper or in earth that results in a combination of sixteen patterns).
It is an accepted truism within magick that divination is imperfect. As Crowley writes, "In estimating the ultimate value of a divinatory judgment, one must allow for more than the numerous sources of error inherent in the process itself. The judgment can do no more than the facts presented to it warrant. It is naturally impossible in most cases to make sure that some important factor has not been omitted [...] One must not assume that the oracle is omniscient."<SUP id=cite_ref-14 class=reference>[15]</SUP>
[edit] Other magical practices

[edit] Qabalah and the Tree of Life

Main articles: Qabalah and Tree of life (Kabbalah)
The Tree of Life is a tool used to categorize and organize various mystical concepts. At its most simple level, it is composed of ten spheres, or emanations, called sephiroth (sing. "sephira") which are connected by twenty two paths. The sephiroth are represented by the planets and the paths by the characters of the Hebrew alphabet, which are subdivided by the four elements, the seven classical planets, and the twelve signs of the Zodiac. Within the western magical tradition, the Tree is used as a kind of conceptual filing cabinet. Each sephira and path is assigned various ideas, such as gods, cards of the Tarot, astrological planets and signs, elements, etc.
Crowley considered a deep understanding of the Tree of Life to be essential to the magician:
<DL><DD>The Tree of Life has got to be learnt by heart; you must know it backwards, forwards, sideways, and upside down; it must become the automatic background of all your thinking. You must keep on hanging everything that comes your way upon its proper bough.<SUP id=cite_ref-15 class=reference>[16]</SUP></DD></DL>Similar to Yoga, learning the Tree of Life is not so much magick as it is a way to map out one's spiritual universe. As such, the adept may use the Tree to determine a destination for astral travel, to choose which gods to invoke for what purposes, et cetera. It also plays an important role in modeling the spiritual journey, where the adept begins in Malkuth, which is the every-day material world of phenomena, with the ultimate goal being at Kether, the sphere of Unity with the All.
[edit] Magical record

A magical record is a journal or other source of documentation containing magical events, experiences, ideas, and any other information that the magician may see fit to add. There can be many purposes for such a record, such as recording evidence to verify the effectiveness of specific procedures (per the scientific method that Aleister Crowley claimed should be applied to the practice of magick) or to ensure that data may propagate beyond the lifetime of the magician. Benefits of this process vary, but usually include future analysis and further education by the individual and/or associates with whom the magician feels comfortable in revealing such intrinsically private information.<SUP style="WHITE-SPACE: nowrap" class=Template-Fact title="This claim needs references to reliable sources from February 2007">[citation needed]</SUP>
Crowley was highly insistent upon the importance of this practice. As he writes in Liber E, "It is absolutely necessary that all experiments should be recorded in detail during, or immediately after, their performance (...) The more scientific the record is, the better. Yet the emotions should be noted, as being some of the conditions. Let then the record be written with sincerity and care; thus with practice it will be found more and more to approximate to the ideal."<SUP id=cite_ref-16 class=reference>[17]</SUP> Other items he suggests for inclusion include the physical and mental condition of the experimenter, the time and place, and environmental conditions, including the weather.
[edit] Components of ritual magick

[edit] Magical weapons

Main article: Magical weapon
As with magick itself, a magical weapon is any instrument used to bring about intentional change. As Crowley writes, "Illustration: It is my Will to inform the World of certain facts within my knowledge. I therefore take "magical weapons", pen, ink, and paper; [...] The composition and distribution of this book is thus an act of Magick by which I cause Changes to take place in conformity with my Will."<SUP id=cite_ref-17 class=reference>[18]</SUP> With that said, in practice, magical weapons are usually specific, consecrated items used within ceremonial ritual. There is no hard and fast rule for what is or isn't a magical weapon—if a magician considers it such a weapon, then it is. However, there does exist a set of magical weapons that have particular uses and symbolic meanings. Common weapons include the dagger (or athame in neopagan parlance), sword, wand, holy oil, cup (or graal), disk (or pentacle), oil lamp, bell, and thurible (or censer).
[edit] Magical formulae

Main article: Magical formula
A magical formula is generally a name, word, or series of letters whose meaning illustrates principles and degrees of understanding that are often difficult to relay using other forms of speech or writing. It is a concise means to communicate very abstract information through the medium of a word or phrase, usually regarding a process of spiritual or mystical change. Common formulae include INRI, IAO, ShT, AUMGN, NOX, and LVX.
These words often have no intrinsic meaning in and of themselves. However, when deconstructed, each individual letter may refer to some universal concept found in the system that the formula appears. Additionally, in grouping certain letters together one is able to display meaningful sequences that are considered to be of value to the spiritual system that utilizes them (e.g., spiritual hierarchies, historiographic data, psychological stages, etc.)
[edit] Vibration of god-names

In magical rituals involving the invocation of deities, a vocal technique called vibration is commonly used. This was a basic aspect of magical training for Crowley, who described it in "Liber O."<SUP id=cite_ref-18 class=reference>[19]</SUP> According to that text, vibration involves a physical set of steps, starting in a standing position, breathing in through the nose while imagining the name of the god entering with the breath, imagining that breath travelling through the entire body, stepping forward with the left foot while throwing the body forward with arms outstretched, visualizing the name rushing out when spoken, ending in an upright stance, with the right forefinger placed upon the lips. According to Crowley in "Liber O", success in this technique is signaled by physical exhaustion and "though only by the student himself is it perceived, when he hears the name of the God vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that Great Voice proceeded from the Universe, and not from himself."
In general ritual practice, vibration can also refer to a technique of saying a god-name or a magical formula in a long, drawn-out fashion (i.e. with a full, deep breath) that employs the nasal passages, such that the sound feels and sounds "vibrated'. This is known as Galdering.
[edit] See also

[edit] General

• Folk magic
• Magic (paranormal)
• Magic and religion
• Mysticism
• Occult
• List of magical terms and traditions

[edit] Types of magick

• Chaos magic
• Enochian magic
• Goetia
• High Magick
• Lesser Magic
• Magick of Solomon
• Ritual Magick
• Sigil Magick
• Sex Magick
• Theurgy
• Will Magick
• Witchcraft

[edit] Components of ritual magick

• Elements and cardinal directions

[edit] Other magical practices

• Amulets
• Curses
• Initiation
• Oaths
• Sigils

[edit] Notes

1. ^ (Crowley, Magick, Book 4 p.127)
   What is a Magical Operation? It may be defined as any event in nature which is brought to pass by Will. We must not exclude potato-growing or banking from our definition. Let us take a very simple example of a Magical Act: that of a man blowing his nose.
   ​
2. ^
   "The Anglo-Saxon k in Magick, like most of Crowley's conceits, is a means of indicating the kind of magic which he performed. K is the eleventh letter of several alphabets, and eleven is the principal number of magick, because it is the number attributed to the Qliphoth - the underworld of demonic and chaotic forces that have to be conquered before magick can be performed. K has other magical implications: it corresponds to the power or shakti aspect of creative energy, for k is the ancient Egyptian khu, the magical power. Specifically, it stands for kteis (vagina), the complement to the wand (or phallus) which is used by the Magician in certain aspects of the Great Work." John Symonds and Kenneth Grant, in their introduction to Crowley's Magick.
   ​
3. ^ Crowley, A. The Revival of Magick. "A Lecture on the Philosophy of Magick", p.207 Crowley describes this process in his Magick, Book 4:
   One must find out for oneself, and make sure beyond doubt, who one is, what one is, why one is...Being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. After that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions. (Crowley, Magick, Book 4 p.134)
   ​
4. ^ Magick in Theory and Practice, Book 3 of 4 by Aleister Crowley
5. ^ Magick Without Tears, Chapter 1: What is Magick? by Aleister Crowley
6. ^ Magick in Theory and Practice
7. ^ Magick Without Tears
8. ^ Joseph Max. "Ritual". Boudicca's Bard. http://www.boudicca.de/max10-e.htm. Retrieved 2006-06-09.
9. ^ Magick (Book 4), p. 690
10. ^ <SUP>a</SUP> <SUP>b</SUP> <SUP>c</SUP> (Magick, Book 4, ch.13)
11. ^ <SUP>a</SUP> <SUP>b</SUP> (Magick, Book 4, ch.15)
12. ^ <SUP>a</SUP> <SUP>b</SUP> (Magick, Book 4, p.147)
13. ^ Confessions, ch.26
14. ^ (Magick, Book 4, ch.20)
15. ^ Magick, Book 4, ch.18
16. ^ (Crowley, Magick Without Tears, ch. IV)
17. ^ Crowley, Magick, Book 4, "Liber E"
18. ^ Crowley, A. Magick, Book 4. p.126.
19. ^ Crowley, A. Magick, Book 4. "Liber O"