APPENDIX LAMED: THE TACTICS OF MAGICK

The human brain evidently operates on some variation of the famous principle enunciated in The Hunting of the
Snark: "What I tell you three times is true."
NORBERT WEINER Cybernetics
The most important idea in the Book of Sacred Magic of Abra-Melin the Mage is the simple!loo"in# formula "Invo"e
often."
The most successful form of treatment for so!called mental disorders the Behavior Therapy of $avlov %"inner
Wolpe et al. could &ell be summari'ed in t&o similar &ords( "Reinforce often." )"Reinforcement" for all practical
purposes means the same as the layman*s term "re&ard." The essence of Behavior Therapy is re&ardin# desired
behavior+ the behavior "as if by ma#ic" be#ins to occur more and more often as the re&ards continue.,
-dvertisin# as everybody "no&s is based on the a.iom "Repeat often."
Those &ho thin" they are "materialists" and thin" that "materialism" re/uires them to deny all facts &hich do not
s/uare &ith their definition of "matter" are loath to admit the &ell!documented and e.tensive list of individuals &ho
have been cured of serious maladies by that very vul#ar and absurd form of ma#ic" "no&n as 0hristian %cience.
Nonetheless the reader &ho &ants to understand this classic &or" of immortal literature &ill have to analy'e its
deepest meanin#s #uided by an a&areness that there is no essential difference bet&een ma#ic" Behavior Therapy
advertisin# and 0hristian %cience. -ll of them can be condensed into -bra!1elin*s simple "Invo"e often."
Reality as %imon 1oon says is thermoplastic not thermosettin#. It is not /uite %illy!$utty as 1r. $aul 2rassner
once claimed but is much closer to %illy!$utty than &e #enerally reali'e. If you are told often enou#h that
"Bud&eiser is the "in# of beers" Bud&eiser &ill eventually taste some&hat better perhaps a #reat deal better
than it tasted before this ma#ic" spell &as cast. If a behavior therapist in the pay of the communists re&ards you
every time you repeat a communist slo#an you &ill repeat it more often and be#in to slide imperceptibly to&ard the
same "ind of belief that 0hristian %cientists have for their mantras. -nd if a 0hristian %cientist tells himself every day
that his ulcer is #oin# a&ay the ulcer &ill disappear more rapidly than it &ould have had he not sub3ected himself to
this homemade advertisin# campai#n. 4inally if a ma#ician invo"es the 5reat 5od $an often enou#h the 5reat 5od
$an &ill appear 3ust as certainly as heterose.ual behavior appears in homose.uals &ho are bein# handled )or
manhandled, by Behavior Therapy.
The opposite and reciprocal of "Invo"e often" is "Banish often."
The ma#ician &ishin# for a manifestation of $an &ill not only invo"e $an directly and verbally create $anli"e
conditions in his temple reinforce $an associations in every #esture and every article of furniture use the colors and
perfumes associated &ith $an etc.+ he &ill also banish other #ods verbally banish them by removin# their associated
furnitures and colors and perfumes and banish them in every other &ay. The Behavior Therapist calls this "ne#ative
reinforcement" and in treatin# a patient &ho is afraid of elevators he &ill not only reinforce )re&ard, every instance
in &hich the patient rides an elevator &ithout terror but &ill also ne#atively reinforce )punish, each indication of
terror sho&n by the patient. The 0hristian %cientist of course uses a mantra or spell &hich both reinforces health and
ne#atively reinforces )banishes, illness.6 %imilarly a commercial not only motivates the listener to&ard the sponsor*s
product but discoura#es interest in all "false #ods"! by subsumin# them under the rubric of the despised and
contemptible Brand 7.
6 The basic 0hristian %cience mantra "no&n as "The %cientific %tatement of Bein#" no less is as follo&s( "There is
no life truth intelli#ence nor substance in matter. -ll is infinite mind and its infinite manifestation for 5od is all in
all %pirit is immortal truth( matter is mortal error. %pirit is the real and eternal+ matter is the unreal and temporal.
%pirit is 5od and man is 8is ima#e and li"eness. Therefore man is not material he is spiritual." The fact that these
statements are in terms of the scientific criteria "meanin#less" "non!operational" and "footless" is actually totally
irrelevant. They work. Try them and see. -s -leister 0ro&ley no friend of 1rs. Eddy*s &rote "Enou#h of Because9
1ay he be damned for a do#9"
8ypnotism debate and countless other #ames have the same mechanism( Inoke often and Banish often.
The reader &ho see"s a deeper understandin# of this ar#ument can obtain it by puttin# these principles to the test. If
you are afraid that you mi#ht in this 0hristian environment fall into ta"in# the 0hristian %cience mantra too
seriously try instead the follo&in# simple e.periment. 4or forty days and forty ni#hts be#in each day by invo"in#
and praisin# the &orld in itself as an e.pression of the E#yptian deities. Recite at da&n(
I bless Ra the fierce sun burnin# bri#ht I bless Isis!:una in the ni#ht I bless the air the 8orus!ha&" I bless the
earth on &hich I &al".
Repeat at moonrise. 0ontinue for the full forty days and forty ni#hts. We say &ithout any reservations that at a
minimum you &ill feel happier and more at home in this part of the #ala.y )and &ill also understand better ;ncle
<ohn 4eather*s attitude to&ard our planet,+ at ma.imum you may find re&ards beyond your e.pectations and &ill be
converted to usin# this mantra for the rest of your life. )If the results are e.ceptionally #ood you 3ust mi#ht start
believin# in ancient E#yptian #ods.,
- selection of ma#ic" techni/ues &hich &ill offend the reason of no materialist can be found in :aura -rchera
8u.ley*s !ou Are "ot the Target )a po&erful mantra the title9, in #estalt Thera$y% by $eris 8eferline and
5oodman and in Mind #a&es% by 1asters and 8ouston.
-ll this of course is pro#rammin# your o&n trip by manipulatin# appropriate clusters of &ord sound ima#e and
emotional '$ra(na) ener#y. The aspect of ma#ic" &hich pu''les perple.es and provo"es the modern mentality is that
in &hich the operator pro#rams somebody else*s trip acting at a distance. It is incredible and insultin# to this type of
person if one asserts that our 1r. N"rumah 4ubar could pro#ram a headache for the $resident of the ;nited %tates.
8e mi#ht #rant that such manipulatin# of ener#y is possible if the $resident &as told about 1r. 4ubar*s spells but he
&ill not accept that it &or"s 3ust as &ell &hen the sub3ect has no conscious "no&led#e of the curse.
The ma#ical theory that = > ? has no conviction for such a s"eptic and ma#icians have not yet proposed a better
theory. The materialist then asserts that all cases &here ma#ic did appear to &or" under this handicap are illusions
delusions hallucinations "coincidences"6 misapprehensions "luc"" accident or do&nri#ht hoa..
6 :oo" up the etymolo#y of that &ord some time and see if it means anythin#.
8e does not seem to reali'e that assertin# this is e/uivalent to assertin# that reality is after all thermoplastic for he
is admittin# that many people live in a different reality than his o&n. Rather than leave him to #rapple as best he can
&ith this self!contradiction &e su##est that he consult *sychic +iscoeries Behind the Iron Curtain% by Ostrander
and %chroderespecially 0hapter @@ "4rom -nimals to 0ybernetics( The %earch for a Theory of $si." 8e mi#ht
reali'e that &hen "matter" is fully understood there is nothin# a materialist need re3ect in ma#ic" action at a
distance% &hich has been &ell e.plored by scientists committed to the ri#id 1ar.ist form of dialectical materialism.
Those &ho have "ept alive the ancient traditions of ma#ic" such as the Ordo Templi Orientalis &ill reali'e that the
essential secret is se.ual )as %aul tries to e.plain in the %i.th Trip, and that more li#ht can be found in the &ritin#s of
Wilhelm Reich 1. A. than in the current %oviet research. But Ar. Reich &as 3ailed as a /uac" by the ;.%.
5overnment and &e &ould not as" our readers to consider the possibility that the ;.%. 5overnment could ever be
Wron# about anythin#.
-ny psychoanalyst &ill #uess at once the most probable symbolic meanin#s of the Rose and the 0ross+ but no
psycholo#ist en#a#ed in psi research has applied this "ey to the decipherin# of traditional ma#ic te.ts. The earliest
reference to freemasonry in En#lish occurs in -ndersen*s "1uses Threnody" @?BC(
4or &e be brethren of the Rosy 0ross
We have the 1ason Word and second si#ht
but no parapsycholo#ist has follo&ed up the obvious clue contained in this con3unction of the va#inal rose the phallic
cross the &ord of invocation and the phenomenon of thou#ht pro3ection. That the taboos a#ainst se.uality are still
latent in our culture e.plains part of this blindness+ fear of openin# the door to the most insidious and subtle forms of
paranoia is another part. )If the &agick can work at a distance% the repressed thou#ht #oes which of its is safe,) -
close and ob3ective study of the anti!:%A hysteria in -merica &ill shed further li#ht on the mechanisms of avoidance
here discussed.
Of course there are further offenses and affronts to the rationalist in the deeper study of ma#ic". We all "no& for
instance that &ords are only arbitrary conventions &ith no intrinsic connection to the thin#s they symboli'e yet
ma#ic" involves the use of &ords in a manner that seems to imply that some such connection or even identity
actually e.ists. The reader mi#ht analy'e some po&erful bits of lan#ua#e not #enerally considered ma#ical and he
&ill find somethin# of the "ey. 4or instance the D E B pattern in "8ail Eris*F*-ll hail Aiscordia" is not unli"e the D E B
in "8oly 1ary 1other of 5od" or that in the ":.%.F1.4.T." &hich once sold many cartons of ci#arettes to our
parents+ and the D E B in 0ro&ley*s "Io $an9 Io $an $an9" is a relative of these. Thus &hen a ma#ician says that you
&ust shout "-brahadabra" and no other &ord at the most intensely emotional moment in an invocation he
e.a##erates+ you may substitute other &ords+ but you &ill abort the result if you depart too far from the five!beat
pattern of "-brahadabra."6
6 - #lance at the end of -ppendi. Beth &ill save the reader from misunderstandin# the true tenor of these remar"s.
But this brin#s us to the ma#ical theory of reality.
1ahatma 5uru %ri $aramahansa %hiva3i6 &rites in !oga for !ahoos:
6 -leister 0ro&ley a#ain under another pen!name.
:et us consider a piece of cheese. We say that this has certain /ualities shape structure color solidity &ei#ht taste
smell consistency and the rest+ but investi#ation has sho&n that this is all illusory. Where are these /ualitiesG Not in
the cheese for different observers #ive /uite different accounts of it. Not in ourselves for &e do not perceive them in
the absence of the cheese . . .
What then are these /ualities of &hich &e are so sureG They &ould not e.ist &ithout our brains+ they &ould not e.ist
&ithout the cheese. They are the results of the union that is of the Ho#a of the seer and seen of sub3ect and ob3ect ...
There is nothin# here &ith &hich a modern physicist could /uarrel+ and this is the ma#ical theory of the universe. The
ma#ician assumes that sensed reality- the panorama of impressions monitored by the senses and collated by the brain
is radically different from so!called ob3ective reality.6 -bout the latter "reality" &e can only form speculations or
theories &hich if &e are very careful and subtle &ill not contradict either lo#ic or the reports of the senses. This lac"
of contradiction is rare+ some conflicts bet&een theory and lo#ic or bet&een theory and sense!data are not
discovered for centuries )for e.ample the &anderin# of 1ercury a&ay from the Ne&tonian calculation of its orbit,.
-nd even &hen achieved lac" of contradiction is proof only that the theory is not totally false. It is never in any
ease proof that the theory is totally true-for an indefinite number of such theories can be constructed from the
"no&n data at any time. 4or instance the #eometries of Euclid of 5auss and Reimann of :obachevs"i and of 4uller
all &or" &ell enou#h on the surface of the earth and it not yet clear &hether the 5auss!Reimann or the 4uller system
&or"s better in interstellar space.
6%ee the antholo#y *erce$tion% edited by Robert Bla"e $h.A. and especially the chapter by psycholo#ist 0arl
Ro#ers &hich demonstrates that people*s perceptions chan#e &hile they are in psychotherapy. -s William Bla"e
noted "The fool sees not the same tree that the &ise man sees."
If &e have this much freedom in choosin# our theories about "ob3ective reality" &e have even more liberty in
decipherin# the "#iven" or transactional sensed reality. The ordinary person senses as he or she has been tau#ht to
sense that is as they have been pro#rammed by their society. The ma#ician is a self!pro#rammer. ;sin# invocation
and evocation &hich are functionally identical &ith self!conditionin# auto!su##estion and hypnosis as sho&n
above he or she edits or orchestrates sensed reality li"e an artist.6
6 Everybody of course does this unconsciously+ see the para#raph about the cheese. The ma#ician doin# it
consciously controls it.
This boo" bein# part of the only serious conspiracy it describes that is part of Operation 1indfuc" has
pro#rammed the reader in &ays that he or she &ill not understand for a period of months )or perhaps years,. When
that understandin# is achieved the real import of this appendi. )and of the e/uation = > ?, &ill be clearer. Officials at
8arvard thou#ht Ar. Timothy :eary &as 3o"in# &hen he &arned that students should not be allo&ed to
indiscriminately remove dan#erous habit!formin# boo"s from the library unless each student proves a definite need
for each volume. )4or instance you have lost trac" of <oe 1ali"*s mysterious do#s by no&., It is stran#e that one can
ma"e the clearest possible statements and yet be understood by many to have said the opposite.
The Rite of %hiva as performed by <oe 1ali" durin# the %%% Blac" 1ass contains the central secret of all ma#ic"
very e.plicitly yet most people can reread that section a do'en or a hundred times and never understand &hat the
secret is. 4or instance 1iss $ortinari &as a typical 0atholic #irl in every &ay e.cept for an unusual tendency to
ta"e 0atholicism seriously until she be#an menstruatin# and performin# spiritual meditations every day.6 One
mornin# durin# her meditation period she visuali'ed the %acred 8eart of <esus &ith unusual clarity+ immediately
another ima#e distinctly shoc"in# to her came to mind &ith e/ual vividness. %he recounted this e.perience to her
confessor the ne.t %aturday and he &arned her #ravely that meditation &as not healthy for a youn# #irl unless she
intended to ta"e the oath of seclusion and enter a convent. %he had no intention of doin# that but rebelliously )and
#uiltily, continued her meditations any&ay. The disturbin# second ima#e persisted &henever she thou#ht of the
%acred 8eart+ she be#an to suspect that this &as sent by the Aevil to distract her from meditation.
6 These t&o si#ns of #ro&th often appear at the same time bein# AN-!tri##ered openin#s of the fourth neural
circuit.
One &ee"end &hen she &as home from convent school on vacation her parents decided she &as the ri#ht a#e to be
introduced to Roman society. )-ctually they li"e most &ell!off Italian families had already chosen &hich dau#hter
&ould be #iven to the church and it &asn*t her. 8ence this early introduction to la dolce ita.) One of the
outstandin# ornaments of Rome at that time &as the "eccentric international businessman" 1r. 8a#bard 0eline and
he &as at the party to &hich 1iss $ortinari &as ta"en that evenin#.
It &as around eleven and she had consumed perhaps a little too much $iper 8eidsec" &hen she happened to find
herself standin# near a small #roup &ho &ere listenin# rapt!ly to a story the stran#e 0eline &as tellin#. 1iss $ortinari
&ondered &hat this creature mi#ht be sayin#he &as reputedly even more cynical and materialistic than other
international money!#rubbers and 1iss $ortinari &as at that time the "ind of conservative 0atholic idealist &ho
finds capitalists even more dreadful than socialists. %he idly tuned in on his &ords+ he &as tal"in# En#lish but she
understood that lan#ua#e ade/uately.
" *%on son*" 8a#bbard recited " *&ith t&o beautiful &omen thro&in# themselves at you &hy are you sittin# alone in
your room 3ac"in# offG*"
1iss $ortinari blushed furiously and dran" some more champa#ne to conceal it. %he hated the man already "no&in#
that she &ould surrender her vir#inity to him at the earliest opportunity+ of such comple.ities are intellectual 0atholic
adolescents capable.
"-nd the boy replied" 8a#bard &ent on " *I #uess you 3ust ans&ered your o&n /uestion 1a.* "
There &as a shoc"ed silence.
"The case is /uite typical" 8a#bard added blandly obviously finished. "$rofessor 4reud recounts even more startlin#
family dramas."
"I don*t see ..." a celebrated 4rench auto racer be#an fro&nin#. Then he smiled. "Oh" he said "&as the boy an
-mericanG"
1iss $ortinari left the #roup perhaps a bit too hurriedly )she felt a fe& eyes follo&in# her, and /uic"ly refilled her
champa#ne #lass.
- half!hour later she &as standin# on the veranda tryin# to clear her head in the ni#ht air &hen a shado& moved
near her and 0eline appeared amid a cloud of ci#ar smo"e.
"The moon has a fat 3a& toni#ht" he said in Italian. ":oo"s li"e somebody punched her in the mouth."
"-re you a poet in addition to your other accomplishmentsG" she as"ed coolly. "That sounds as if it mi#ht be
-merican verse."
8e lau#hed a clear peal li"e a stallion &hinnyin#. "Iuite so" he said. "I 3ust came from Rapallo &here I &as
tal"in# to -merica*s ma3or poet of this century. 8o& old are youG" he as"ed suddenly.
"-lmost si.teen" she said fumblin# the &ords.
"-lmost fifteen" he corrected un#allantly.
"If it*s any affair of yours"
"It mi#ht be" he replied easily. "I need a #irl your a#e for somethin# I have in mind."
"I can ima#ine. %omethin# foul."
8e stepped further out of the shado&s and closer. "0hild" he said "are you reli#iousG"
"I suppose you re#ard that as old!fashioned" she replied ima#inin# his mouth on her breast and thin"in# of paintin#s
of 1ary nursin# the Infant.
"-t this point in history" he said simply "it*s the only thin# that isn*t old!fashioned. What &as your birthdateG Never
mind you must be a Jir#o."
"I am" she said. )8is teeth &ould bite her nipple but very #ently. 8e &ould "no& enou#h to do that., "But that is
superstition not reli#ion."
"I &ish I could dra& a precise line bet&een reli#ion superstition and science." 8e smiled. "I find that they "eep
runnin# to#ether. Hou are 0atholic of courseG" 8is persistence &as maddenin#.
"I am too proud to believe an absurdity and therefore I am not a $rotestant" she replied immediately fearin# that
he &ould reco#ni'e the pla#iarism.
"What symbol means the most to youG" he as"ed &ith the blandness of a prosecutin# attorney settin# a trap.
"The cross" she said /uic"ly. %he didn*t &ant him to "no& the truth.
"No." 8e a#ain corrected her un#allantly. "The %acred 8eart."
Then she "ne& he &as of %atan*s party.
"I must #o" she said.
"1editate further on the %acred 8eart" he said his eyes bla'in# li"e a hypnotist*s )a cornball #immic" he &as
thin"in# privately but it mi#ht &or",. "1editate on it deeply child. Hou &ill find in it the essential of 0atholicism
and the essential of all other reli#ion."
"I thin" you are mad" she responded leavin# the veranda &ith undi#nified haste.
But t&o &ee"s later durin# her mornin# meditation she suddenly understood the %acred 8eart. -t lunchtime she
disappearedleavin# behind a note to the 1other %uperior of the convent school and another note for her parents
and &ent in search of 8a#bard. %he had even more potential than he reali'ed and )as else&here recorded, &ithin t&o
years he abdicated in her favor. They never became lovers.6
6They &ere /uite #ood friends thou#h and he did fuc" her occasionally.
The importance of symbols ima#es as the lin" bet&een &ord and primordial ener#y demonstrates the unity
bet&een ma#ic" and yo#a. Both ma#ic" and yo#a &e reiterateare methods of self!pro#rammin# employin#
synchronistically connected chains of &ord ima#e and bio!ener#y.
Thus rationalists &ho are all puritans have never considered the fact that disbelief in ma#ic" is found only in
puritanical societies. The reason for this is simple( $uritans are incapable of #uessin# &hat ma#ic" is essentially all
about. It can even be surely ventured that only those &ho have e.perienced true love in the classic -lbi#ensian or
troubadour sense of that e.pression are e/uipped to understand even the most clear!cut e.position of the mysteries.6
The eye in the trian#le+ for instance is not primarily a symbol of the 0hristian Trinity as the #ullible assume
e.cept insofar as the 0hristian Trinity is itself a visual )or verbal, elaboration on a much older meanin#. Nor is this
symbol representative of the Eye of Osiris or even of the Eye of 8orus as some have ventured+ it is venerated for
instance amon# the 0ao Aai sect in Jietnam &ho never heard of Osiris or 8orus. The eye*s meanin# can be found
/uite simply by meditatin# on Tarot Trump 7J the Aevil &hich corresponds on the Tree of :ife to the 8ebre&
letter ayin% the eye. The reader &ho reali'es that "The Aevil" is only a late renderin# of the 5reat 5od $an has already
solved the mystery of the eye and the trian#le has its usual meanin#. The t&o to#ether are the union of !od% the
father &ith He% the 1other as in !od-He-.au-He% the holy unspea"able name of 5od. .au% the 8oly 5host is the
result of their union and final He is the divine ecstasy &hich follo&s. One mi#ht even venture that one &ho
contemplates this "ey to the identities of $an the Aevil the 5reat 4ather and the 5reat 1other &ill eventually come
to a ne& more complete understandin# of the 0hristian Trinity itself and especially of its most mysterious member
.au% the elusive 8oly 5host.66
6 This boo" has stated it as clearly as possible in a number of places but some readers are still &onderin# &hat &e
are holdin# bac".
66 This bein# has more in common &ith the ordinary nocturnal visitor sometimes called a "#host" than is
immediately evident to the uninitiated. 0f. the &ell!documented association of polter#eist disturbances &ith
adolescents.
Left-hand Pentagram Rght-hand Pentagram
!t"# h#rn$ e%a&ted' !#ne h#rn e%a&ted'
The penta#ram comes in t&o forms but al&ays represents the fullest e.tension of the human psyche the male
human psyche in particular. The penta#ram &ith one horn e.alted is /uite naturally associated &ith the ri#ht!hand
path+ and the t&o!horned penta#ram &ith the left!hand path. )The 2ni#hts Templar very appropriately inscribed the
head of Baphomet the #oat!headed deity &ho &as their e/uivalent of $an or the Aevil &ithin the left!handed
penta#ram in such &ise that each "horn" contained one of Baphomet*s horns., It is to be observed that the
traditionally sinister6 left!hand penta#ram contains an internal $entagon &ith one point u$ward% &hereas the ri#ht!
hand penta#ram contains an internal $entagon &ith one point downward/ this nicely illustrates the :a& of
Opposites.66 The penta#on in the %acred 0hao is tilted from the perpendicular so that it cannot be said to have any
points directly up&ard or directly do&n&ardor perhaps can be said to have @ K points up and @ K points do&n666
thereby illustratin# the Reconciliation of Opposites. -ll that can be said a#ainst the method of the left!hand
penta#ram &ithout pre3udice is that this form of the sacrament is al&ays destructive of the 8oly %pirit in a certain
sense. It should be remembered that the ri#ht!hand penta#ram method is also destructive in most cases especially by
those practitioners so roundly condemned in 0hapter @L of <oyce*s 0lysses-and this #roup is certainly the ma3ority
these days. In vie& of the ecolo#ical crisis it mi#ht even be &ise to encoura#e the left!hand method and discoura#e
the ri#ht!hand method at this time to balance the %acred Numbers.
6 This association attributin# diabolism to the left!hand path is oversimplified pre3udiced and superstitious. In
#eneral it can be said that the left!hand penta#ram is suitable for both invocations and evocations &hereas the ri#ht!
hand penta#ram is suitable only for evocations and mat is the only important difference. )It is assumed that the reader
understands the penta#ram as an e.clusively male symbol.,
66 0f. the Tarot trumps II and IIIthe 1a#us holdin# one arm up&ard and one do&n&ard and the 8i#h $riestess
sittin# bet&een the pillars of Aay and Ni#ht. )The $riestess is also associated &ith the 8ebre& letter gi&&el% the
camel and part of the meanin# of this symbolism is contained in the shapes of the camel*s bac" and the 8ebre&
letter.,
666 This ma"es it /uite useless for summonin# &ere&olves. The %acred 0hao ho&ever is intended to teach a
philosophical lesson not to attract individuals &ith dubious pastimes.
Jery fe& readers of the #olden Bough have pierced %ir $rof. Ar. 4ra'er*s veil of euphemism and surmised the e.act
method used by Isis in restorin# life to Osiris althou#h this is sho&n /uite clearly in e.tant E#yptian frescoes. Those
&ho are ac/uainted &ith this simple techni/ue of resurrectin# the dead )&hich is at least $artially successful in all
cases and totally successful in most, &ill have no trouble in s"ryin# the esoteric connotations of the %acred 0hao or
of the Taoist yin!yan# or the astrolo#ical si#n of cancer. The method almost completely reverses that of the
penta#rams ri#ht or left and it can even be said that in a certain sense it &as not Osiris himself but his brother %et
symbolically understood &ho &as the ob3ect of Isis*s ma#ical &or"in#s. In eery case% without e1ce$tion% a &agical
or &ystical sy&bol always refers to one of the ery few2 ariations of the sa&e% ery s$ecial ariety of hu&an
sacrifice: the 3one eye o$ening3 or the 3one hand cla$$ing3/ and this sacrifice cannot be $artial- it &ust cul&inate
in death if it is to be efficacious. The literal!mindedness of the %aures in the novel caused them to become a menace
to life on earth+ the reader should bear this in mind. The sacrifice is not simple. It is a species of co&ardice epidemic
in -n#lo!%a.on nations for more than three centuries &hich causes most &ho see" success in this field to stop short
before the death of the victim. Anything less than death-that is% co&$lete obliion-si&$ly will not work.22 )One
&ill find more clarity on this crucial point in the poetry of <ohn Aonne than in most treatises alle#in# to e.plain the
secrets of ma#ic".,
6 4e&er than seventy accordin# to a classical enumeration.
66 The ma#ician must al&ays identify fully &ith the victim and share every a#oni'ed contortion to the utmost. -ny
attitude of standin# aside and &atchin# as in a theatrical performance or any intellectuali'ation durin# the moments
&hen the s&ord is doin# its brutal but necessary &or" or any s/ueamishness or #uilt or revulsion creates the t&o!
mindedness a#ainst &hich 8a#bard so vehemently &arns in "eer 4histle 4hile !ou5re *issing. In a sense only the
mind dies.
A( )IN-)ANG* +( SACRED CHAD* ,( O-RO+OROS. THE SERPENT EATING ITS O/N TAIL*
D( ASTROLOGICAL SIGN OF CANCER* E( S/ASTIKA*
F( ROMAN CATHOLIC SACRED HEART* G( HEXAGRAM(
The symbolism of the s&asti"a is /uite ade/uately e.plained in Wilhelm Reich*s Mass *sychology of 6ascis&.
Ouroboros the serpent eatin# its o&n tail is chiefly emblematic of the 1ass of the 8oly 5host.6
6 %ee Israel Re#ardie The Tree of 7ife.
The Roman 0atholic symbolism of the %acred 8eart is stri"in#ly overt especially to readers of 4ra'er and $ayne!
2ni#ht. In essence it is the same notion conveyed by the cartoonist*s conventional renderin# of 0upid shootin# his
arro& into a red pulsatin# heart. This is the basic meanin# of the Ayin# 5od and the Resurrection. The identification
of 0hrist &ith the pelican &ho stabs its o&n heart &ith its bea" )to feed its youn#, is an analo#ous renderin# of the
same motif. We repeat that it &as only because the %aure family so misread these simple symbols that they became
cruel and sadistic.
In essence then the basic symbols of ma#ic mytholo#y and reli#ion&hether Eastern or Western ancient or
modern "ri#ht!hand" or "left!hand"are so simple that only the pernicious habit of loo"in# for alle#ed
"profundities" and "mysteries" prevents people from automatically understandin# them almost &ithout thin"in#. The
meanin# of the he.a#ram the female e/uivalent of the male penta#ram &as e.plicated by 4reud himself but
most students convinced that the ans&er could not be so elementary and do&n!to!earth continue to loo" into the
clouds.
The same principles apply to &ritten symbols. The all!important name HOA 8E J-;
8E for instance has traditionally been scanned in various &ays of &hich the most
si#nificant correlations are #iven in the follo&in# table(
HOA 8E J-; 8E
True meanin#
of the
8ebre& :etters
4ist )or
spermata'oon,
Windo& Nail Windo&
Traditional
1a#ic" code
4ather 1other %on Aau#hter
Tarot suit Wands 0ups %&ords
$entacles
)or Aiscs,
Tarot trump 8ermit %tar 8ierophant %tar
Tarot
Royal 0ard
2ni#ht Iueen $rince $rincess
Element 4ire Water -ir Earth
The traditional lion!man!ea#le!bull symbolism also fits this table6 as do <oyce*s 4our Old 1en in 6innegans
4ake/66 it can also be found in the -'tec codices and Buddhist mandalas.
6 HOA the fiery father is the lion )fire!si#n,+ 8E the &atery mother is man as humanity+ J-; the air spirit is
ea#le+ final 8E earth is bull.
66 1arcus :yons )i.e. the lion, is the fiery father+ 1att 5re#ory )i.e. the e#o, is the &atery mother+ <ohn 1cAou#all
)i.e. ea#le, is the airy son+ :u"e Tarpey )taur the bull, is the earthy dau#hter.
The essential and ori#inal meanin# of course is a pro#ram for a ritual and the ritual is ma#ic". The four letters are
simply the four beats in Wilhelm Reich*s formula( muscular tension !!M electrical char#e !!M electrical dischar#e !!M
muscular rela.ation. In short as 4reud once noted every se.ual act involves at a minimum four parties. The father
and son provide a "fist" and a "nail"+ the mother and dau#hter provide t&o "&indo&s." The case of the 0hica#o
schi'ophrenic "iller William 8eirens &ho e.perienced or#asm &hen climbin# throu#h &indo&s demonstrates that
this symbolism does not have to be tau#ht and is inherent in the human mind althou#h al&ays sub3ect to the
distortion e.emplified by the %aures.
4inally the universal blessin# #iven on pa#e D@C is intimately involved &ith the H8J8 formula(
I bless Ra the fierce sun burnin# bri#ht
I bless Isis!:una in the ni#ht
I bless the air the 8orus!8a&"
I bless the earth on &hich I &al"
The fiery father the &atery mother the airy son and the earthy dau#hter are all there 3ust as they are in every
alchemical formula.6 But &e say no more at this point lest the reader be#in see"in# for a = > L e/uation to balance
the = > ?.
6 In this connectionand also en $assant% as an indication that -dolf 8itler*s lin" &ith the Illuminati &as not
invented for this &or" of "fiction" &e su##est that the reader loo" into The Morning of the Magicians% by $au&els
and Ber#ier.
We conclude &ith a final &arnin# and clarification( Resort to mass sacrifice )as amon# the -'tecs the 0atholic
In/uisition and the Na'i death camps, is the device of those &ho are incapable of the true Rite of the Ayin# 5od.