The Flying Scrolls of Logos

Underpinnings        Quite often do I either hear or read about ceremonial magick as a form of psychotherapy. In my experience, the distinction between the subtle realms and the psych e— and by extension the sacred and the profane — are not so clear-cut. In my process of ontogenesis, I have come to understand that the subtle reams and the psyche play reciprocal roles with one another. My relationship with the spirit Ga'ap resonates within my psyche, yet the spirits are pockets in the Aether where our thoughts may collect. It would be too simple to merely state "our experiences with them are psychological," or "from the subtle reams arises thought forms within the psyche." The spirits, the gods, angels, and elementals are conglomerations of archetypes, socio-political strife and triumph, and heroic figures from all ages. We are inspired by them, yet they are continually added to in complexity as a function of temporality and stochastic progress in culture. ...

Do what thou wilt shall be the whole of the Law.      I have noticed a terrible disturbance in the nature of how the work of the initiate is portrayed, since I started practicing about eight years ago. There is a philosophy that is proving to be a bar to noble results and occult understanding within the modern magical current. Too often, I see novice magicians electing Enochian and Goety as introductory works, lest they be labeled as "armchair magicians." This faulty logic--where if the magician lays down a solid edifice of understanding before going on to do advanced work--gives the novice the erroneous impression that results are more important than the understanding of the system with which they are working. And what do we consider a solid result anyways? Many of the great practitioners I have come upon claim that they lack the visionary experiences associated with, say scrying the Aethers, calling Ourabas, or scrying on the Tree of Life. This is a problem! ...