THE MAGICAL WAY
"The Holy One shall arise and his voice shall cry in the dawn.
Truly, his mighty voice shall cry in the dawn.
He shall go forth in his name Knouphis and his crown of light shall enkindle the worlds.
A thousand Aeons shall adore him, and men shall seek death.
The earth shall tremble, the voice of the Holy One shall sound in the tempest.
The Gnostic shall stand in contemplation.
He shall lift up his hands in adoration.
Above him shall be the Diadem of Light.
And these shall be the words of the Gnostic."
Excerpt from the Ritual of Transubstantiation.
theurgy | kabalah | psychology | practices
Since the Florentine era, the Order Aurum Solis has been dedicated to magic, or more precisely to theurgy. This science, all but forgotten today, held for many centuries a position of prime importance in all schools.
To quote the words of an elder in the Order, “Magic is the production of a desired effect, interior or external to the magician, by the deliberate use of powers and faculties of the psyche. The effect may be obtained by the action of entities or of energies independent of the magician's psyche, but the process in its totality must depend on the conduct of the magician and depend on his true will. This condition is indispensable. Effects brought about by miraculous phenomena or which arise from spontaneous psychism, caused by mediumship or derived from possession, cannot ever qualify as magic.”
It can be agreed, as with all the occultists and magi of the past, that there is a universal force which expresses itself in all traditions and religions, each of which through its individual path allows the attainment of the same state of consciousness.
However, there is considerable difference in terms of relationship with the world. A monk's relationship with the world is limited by his mystical path of receptivity and elevation. This is not the case with theurgy. The theurgist or magus uses his knowledge and faculties both within and without, using a method of both theoretical and practical tools within a framework of symbols common to humankind. The great difference is in the means of using those tools and symbols.
Theurgy is a free action on the part of an individual using all his capabilities, whether physical or psychic. Theurgy makes it possible to perceive levels of existence higher than those of commonly shared objective consciousness, and to enter into relationship with nonhuman forms and intelligences, which men have called by such names as spirits, daimons, angels, archangels, gods, and divinities.
However, we can consider the collection of symbols, magical implements (sword, dagger, cup, wand, banners, tessera) as only the external reflection of interior qualities of being. The magical temple corresponds to our own internal temple, and all the operations undertaken will be the expression of what we call High Magic. The world is but a reflection of our own consciousness. Thus, to act upon oneself is to act upon the world. It is here that the fundamental point of this art resides. What is called low magic is aimed at directing forces considered to be external to us by using qualities that are often interpreted as being powers, and is an end in itself.
Works of High Magic integrate principles that are found in belief systems that are considered magico-religious in nature, such as Babylon and Chaldea, whose principal beliefs were integrated into the accepted background of the mysteries of the East. This is the case for the great religions of antiquity, and for certain mystical branches of the great monotheistic religions. As a consequence, our magical system is able, at least in potential, to integrate such a form of worship as well as lending itself to use by a magician free of forced dogmatism.
Even though the Ogdoatic tradition of the Order Aurum Solis closely reflects the systems of ancient Greece, it is not limited to a particular egregore. Various levels in the development of the initiate employ different modes of expression, introduced to the student step by step. One will work in Hebraic mode, Greek mode, Egyptian mode, leading to Chaldean and Enochian modes. This transposition of systems allows a balanced approach to the powers of the world and levels of being.
The Western tradition conveyed by Theurgy is a vision of the universe at each of its levels of existence, and of the dynamic interactions between levels. It is a view of humankind that accords with contemporary concepts of psychology, while in many ways surpassing them. It is finally an initiatic process of illumination which guides the aspirant, which confers upon him the full power to develop his internal faculties, and which places him on the path of authentic achievement of his individual destiny.
This school of wisdom is called Western because it is compatible with a Western way of life, and because its evolution parallels the history of Western culture. This does not imply any rejection of concepts or sources from the East, as can be confirmed by the reference to Pythagoras and the post-classical mystery schools, as well as the transcultural currents of Buddhism, Islam and Judaism, which interpenetrate Christianity as well as certain lessons of the Zohar, of the Hesychasts and the Ismailis.
Fully adapted to Western usage, integrating a body of specifically Western concepts and practices, this tradition nonetheless is presented as an affirmation of the unity of humankind: ancient and modern, Western or Eastern.
Such a system of thought and illumination requires a powerful tool for its expression. In the course of time, from Babylon and Ancient Egypt through the schools of Constantinople and Alexandria, thanks to the incomparable mystical treasures of medieval Spain that survived the era of the Inquisition, the elements of such a tool were worked out and devotedly refined by generations of masters and disciples. That tool was the Kabalah.
"O Thou, who are concealed in the depths behind the veil of being, whose knowledge and love envelop all that is! To Thee be glory and benediction, from the furthest aethers, from grass and stone, from beast, man and woman. O Thou the protector, Thou the friend!”
Extract from the Ritual of Confirmation
Without delving into details of the complex and multiform system of the Kabalah, we can say that there exist both a “traditional” Kabalah, regarded as mystical and contemplative, and a “modern” Kabalah associated with magical work. The distinction, however, is not absolute. Therefore the fundamental glyph, the Tree of Life, and certain texts are common to both aspects.
In its First Hall the Aurum Solis works with the “modern” Kabalah. The major concept of this aspect, found in all forms of magic, is that of correspondence, based on the esoteric principle that states the reciprocity of that which is above and that which is below. This is the practical application of the Hermetic axiom that there is a direct relation between the macrocosm and the microcosm, that nothing in the universe is isolated or separated from the whole. One can establish a system of occult relationships between colors, sounds, emotions and mental states, as well as flowers, perfumes and forms. The concept of ever-present correspondences, hidden from the majority of humankind, units the material and non-material worlds. It is on this that the magician will work during magical rituals, maintaining control of his operation by use of his rational spirit. The correspondences used in the ritual will be fundamental, because they draw in to the enterprise all the levels of being and of the world.
The Tree of Life, essential symbol of the Kabalah throughout all the four worlds, its ten sephiroth and its twenty-two paths, us the universal tool for knowledge of the universe and of mankind. In other terms, the Tree of Life is an authentic key opening the door to intimate knowledge of what we are and what surrounds us. Better, it allows us to see the categories, system or phenomenon of matching structure (matching, that is to say, in the categories of the Tree of Life) which can then be described as corresponding.
This idea of correspondence is fundamental to High Magic. The law of correspondence may be explained very simply: two systems of identical structure tend to follow identical patterns of evolution; for example, the course of the planets and the destiny of humans. There is a force of simultaneity not explicable by normal direct causality or by physical influence of one upon the other. In the Aurum Solis tradition, all correspondences used in the early workings rely upon the Kabbalistic structure of the 32 paths of the Tree of Life. This concept is, however, not limited to a strict Judaic interpretation, for it includes fragrances, sounds, colors, and the divine names of the principal Western systems of worship. In its First Hall the Aurum Solis only refers to the modern Kabalah, which constitutes a conceptual tool more generalized and more coherent but less attached to specifics of culture and vocabulary used in the traditional Kabalah.
“Cherished beyond all are you, members my being, O you, pathways by which I feel love, emotion and sentiment, suffering, joy and thought, all the richness of life! I send you forth and I reclaim you. I bless you, in each of you I evoke happiness. In you and through you is displayed the bond of our love, for bliss is my nature. It is your nature!”
Excerpt from the Ritual of Confirmation
Human life, in its limitless variety, is made up of a series of complex relationships between physical and non-physical factors. As we develop a more elevated viewpoint, theurgy does not establish any boundaries between what we are in ourselves and what is done in the temple. In this manner, all magical work is in reality effective on all the different levels of our being. The practice of magic as conceived in the Aurum Solis requires knowledge of the guiding principles of general psychology as well as some aspects in a more specialized relationship with the magical practice.
It is therefore essential to have some familiarity with authors such as Freud and Jung, which will rapidly become essential references. Certain occultists, who consider that psychology is incompatible with the practice of magic and that its study can destroy or diminish the capacities of the magician - raise objections to such a study. Without going into the true motivation those who raise such objections, it is necessary to observe that they frequently testify to a lack of stability in the person and the family of the practitioner. On the contrary, these psychological and psychoanalytical theories have a part in the desire of ancient magicians and philosophers to know humankind more and more thoroughly, so as to work with human nature and not against it.
“O Theurgos, by the mystery of Knouphis your powers are raised on wings of flame, and you adore the divine presence on the path of the seven planetary spheres.
“And even as these powers are joined in perfect harmony with the cosmos, their energies are likewise in perfect harmony with the path of your psyche, so that through magic you can explore them and through your work their blessings will be poured out upon you.”
Extract from First Hall Initiation
Following this need to integrate the psychological aspect of being in magical work, Aurum Solis begins its work with a structured series of journeys on the paths of the Tree of Life. Meeting in a temple of the Order, the participants achieve within a ritual framework what can be described as a mental journey. However, the images, sounds, colors and incenses which are used in the ritual have a specific place in the system of correspondences of the Western tradition. These living symbols put the spirit of the participant in connection with principals beyond what are today known as archetypes.
This alignment and connection, with the sequence and the rhythm of the pathworkings, steadily balances the various levels of the psyche of the initiate, making it suited to ritual energy work within the egregore of the Order.
The first individual work will consist with a series of practices which allow one to learn to act upon invisible levels, or pre precisely to handle what is known as the astral light. The aspirant learns a variety of practices, such as visualization, which while seeming simple and unimportant in themselves are necessary to open the way to specific techniques. The student will have to practice them conscientiously, to gain benefit from the later exercises.
The early exercises will quickly be extended to include such elements a breathing and posture, methods for awakening the energy centers, and various kinds of meditation. These exercises will become daily habit for the student.
Initiations arise primarily from the hermetic tradition and introduce the initiate into the powerful currents transmitted by the Order, at the same time opening to him the doors of its psychic character. The Aurum Solis has a simple structure of three degrees of Halls, which can be seen as corresponding to the central column of the Tree of Life of the Kabalah. In this way, unbalanced development by careful work on the paths.
The steps of initiation are:
Ritual work accomplished in each Hall implies genuine work both individual and with a group, on the invisible level. The theurgist will act on the world by means of ritual, movement, visualization and sound. His physical, visible actions will not be merely the appearance of an act but will lead in parallel to the invisible plain. By gesture and circumambulation, by vibration of the voice and by batteries of sounds, by color and incense, the theurgist will stir the subtle waves of the physical and astral levels within the temple. Magical action thus becomes an active current which irrigates, differentiates and unifies the levels of being.
It is also in the astral light that the magician will build the images which will be the channels for higher forces. His own thought-forms will condition the astral screen. However, the simple formulation of an astral image is not, in itself, a magical action or even an act of simple sorcery. To be more than a transitory though-form, it must be energized. The techniques for such energization will be practiced.
There are several means for reaching that aim. The vibration of names of power conditions the astral light and causes the desired influence to “descend” into the form thus created. In the same way that the light is receptive to influences, images are created in response to thoughts directed by the magician.
To effectively direct this astral light, the magician puts into practice all that he has learned of correspondences. In the same way can be used to stimulate the aura and psychic centers. The development of greater personal energy can also result from the gradual energization of the magician's equipment. Thus the robe will little by little acquire a vibratory bond with the one who wears it, and the implements, when used frequently, will take on a charge independent of the mode of their initial consecration.
Finally, the tides of time and their sequence (periods of the moon, seasons, magic hours planetary, etc.) comprise one of the most important aspects of the astral light, essential for all magic, and able to confer maximum power upon the operations implemented by the magician.
The next step of the magical way is integration of all these preliminary practices into more complex rites, both individual and group. A full explanation of the processes of a magical ritual would take more space than is reasonable here, so we will limit ourselves to some brief comments.
Magical ceremonial may be very complex and elaborate, but the initial principles on which it is based are extremely simple. However, the ceremony differs from mediation, prayer or simple wishing. The magician determines to animate the astral light in a specific way. To this end, certain acts, certain movements and gestures, sometimes a whole setting in dramatic scene must be coordinated. If these elements are chosen not only for their correspondence with one or another aspect of the astral light, but also to cause an interior response within the operator, their power will be greatly increased.
In this sense, the principal of magic is “artificial” and it owes its effectiveness to this artifice. Let us underscore that it is not the emotion or natural aspiration of the operator, tainted with fear of obstacles or entangled with other considerations, which will determine his success. It is the execution of the ritual. The goal of the magician does not remain sealed within him subject to all negative forces. Directed in the execution and living-out of the ritual, it stirs the currents of the astral which, in turn, are put it contact with the cosmic forces which the magician has sought out. From simple rituals of substitution, such as Neolithic rites of the hunt, to the imitative rites of the Egyptians, the rites of symbolic systems and the utilization of the various myths integrated in ritual work, magic covers an enormously varied dimension of ritual possibility.
Thus, by magic effort, we develop our magical work and allow it to mature. Our progress is amplified, balanced by our participation in the life of the Order. This does not reduce our individual responsibility but reinforces it. The astral light circulates strongly, not only at the level the student's psyche but in the group and by the group considered as a whole, like a true entity. The work of one member in a ritual influences the matrix which is created, not only for that member bur for all. And to influence the matrix is inescapably to influence the work of the spiritual force invoked.
This channel of forces increases the vitality of the Order which in its turn contributes to the life of the magical tradition. Because the vibrancy of any valid magical lineage depends on its contact with the interior planes, and with the beings of higher levels, it is by virtue of these connections that the Order partakes of the vital currents of the Western tradition and beyond.
The initiate is, according to his capacity, a member of this high community of beings both incarnate and discarnate, who participate in the work of radiating the light.
By all the means it has: pathworkings, sphere workings, individual exercises and meditations, group ritual within the Order, the initiate irrigates his psyche by bathing it in currents of luminous and pulsating life. He takes part with trusting devotion in the worship of the hero, guided by his ideal, until the time comes where he will meet the cross and learn the way of his death. It may be lying alive in the coffin, with Osiris, or being struck in the back by a treacherous hand with Maitre Jacques, or being brought to earth by the black Dragon with Rhodon. Coffin or darkness, all will be make clear, and then he will know which hero is his ideal and the object of his devotion. He will also know that this hero is himself. And he will then know that from now on he can evoke within his own psyche the original beauty, Protos Kalos.
Has the initiate accomplished his objective, by reaching this stage? No. Because there remains work upon a major part of his psyche: he must awaken to a life beyond life ... and a sun beyond the sun. The true magical way begins with this adepthood. What came before was merely preparation. Now, after his new birth, the adept is under a sacred obligation to find that which will distinguish him forever from the most enlightened member and even the most advanced of the extern al Order: contact with the entities known as divine.
This quest represents the sole work of the Adeptus Minor. Of all the works of art magic, its realization can only be accomplished by his personal effort. The Order can teach the adept, give him the key. It is for him to use as intended, with the strength of his fervor and all his abilities. The authentic completion of this step cannot be confused with an illusory supposed success, because the essential criterion is the transformation of the field of consciousness based on an interior revolution, which no one can experience whose psyche is dominated by mundane consciousness.
Further on the path, other aspects will be revealed, other works within the community of the theurgists of the Glorious Star. For now, the pen must stop, because it cannot go further. Plato has told us that whoever lives with constancy will, after many lives, reach the Beloved. That which is, and which one comes to know in the course of these lives, is the transformation of our perception of the Beloved and of its identity, the veils which disguise it, and its reappearances on ever-higher summits.