by Marcus Katz
I must admit too to a dabbling in the dark arts themselves, so we will cover these in the Zelator volume to follow. It is common for the newcomer in esotericism to immerse themselves in a range of occult practices, hopefully being enriched by, yet exhausting each approach – and the rebellious urge may initially gravitate them to such subjects as Satanism or the so-called Left Hand Path. My own trajectory between the ages of 16 and 19 took me to a Satanic group on a distant isle, strange practices and sexual experimentation, and eventually to a year-long experiment with mind-altering chemicals.[58] Whilst these years provided much material for later consideration, I was glad to enjoy them and just as glad to leave them. I do blame a steady diet of New England Library (NEL) books – such as Simon, King of the Witches (1971), featuring playboy witch, Simon Sinistari – with their garish covers and lurid language.[59] It was the more abstract and general writings of Pauwels and Bergier that geared me towards more profound shores – my first book with magic in the title, The Morning of the Magicians, although as a 13 year old I understood little of it.[60]
Specific systems such as alchemy, astrology and tarot have received a range of treatments which we will survey and teach later.[61] They have also been contextualised within a Jungian framework, according them some measure of psychological gloss.[62] The strange reaches and profound mysteries of sexual magick will also receive a large part of a subsequent volume.[63] With this regard, we will also explore the gender differences in magical practice, tracing the nature of personal priesthood for both men and women through the ages into contemporary life.[64]
Of particular note is the work of the Aurum Solis, which came to light in the mid-1970s and claimed an older pedigree, dating back to 1897. Whilst I (and others) have been unable to gain proof of this claim, there is no doubt as to the power of the rituals and exercises provided by the authors Melita Denning (Vivian Godfrey) and Osborne Phillips (Leon Barcynski). They are based upon a Greek rather than ancient Egyptian framework, with more explicit reference to Hermeticism and poetic structure.[65] This ‘Ogdoadic Tradition’ continues to date.
In recent years there has been a rise of grimoire-type books purporting to teach a ‘cunning craft’ and various arcane lore. These books have been of limited edition, circulated only in small numbers and already now fetch high prices in the occult book market.[66]
Our Work here also includes the essential backdrop of mystical unfoldment in Christian mysticism and the ascent narrative, specifically in the writings of Pseudo-Dionysius, Meister Eckhart, Bonaventure, John Climacus (The Ladder of Divine Ascent), St. John, and St. Teresa.[67] Lesser known writings, for example, the Book of the Nine Rocks by Rulman Merswin, also inform our graduated work into the mystical experience.[68] Christian and Jewish methodologies mapped to the initiatory structure will be considered in our practical sections, such as the art of constant prayer, the imitation of Christ, Lectio Divina, and other contemplative methods.[69]
Contemporary Western practitioners of Eastern approaches can also be usefully mapped to the initiatory structure. In The Magister we will consider the works of Da Free John, Irina Tweedy and Bernadette Roberts, as well as Paul Brunton.[70] It is also here that our path becomes increasingly indistinct as the integration of ‘East and ‘West’ blurs both geographical and ideological borders.[71]
It is also essential we touch upon the structure, aims and ambitions of Freemasonry, from which orders such as the Societas Rosicruciana in Anglia (S.R.I.A.) and thence the Golden Dawn emerged.[72] More general appreciations of Western philosophy and its synthesis can also be married to our studies, presenting us a ‘perennial philosophy’ by which we may be accompanied on the journey.[73]
During the past three decades, new paradigms have unfolded, most notably Chaos magick, about which – again – more later.[74] This movement perhaps owes much to the work of the artist-magician Austin Osman Spare, whose alphabet of desire and methodology will also be discussed later.[75] This approach to sorcery and state-change emerged during the mid-1970s, particularly with the publication of Liber Null by Peter J. Carroll. This present author worked with the syllabus of this title and contributed to the first issue of Chaos International in 1986.[76] Later authors have continued this modern approach to magick, notably Phil Hine, Julian Vayne and Ramsey Dukes.[77]
The escalation of this ‘out of the box’ approach to magick, particularly in its realm of self-development or self-liberation, brought it ultimately to extreme forms such as willed psychopathic experimentation.[78] In fiction too we find less than flattering treatments of a life lived by occult principles.[79] Less extreme forms but nonetheless powerful exercises in state-change are to be found in the work of Robert Anton Wilson, notably the highly recommended Prometheus Rising workbook, itself a fundamental part of this present author’s early work.[80] The ‘Dice Man’ philosophy of Luke Rhinehart is also an encouraged practice in the early stages of the Order of Everlasting Day.[81]
The introduction of other systems of state-change and models of the mind brought neuro-linguistic programming (NLP) into magick through the works of Philip H. Farber and Jason Newcomb, whilst this was bridged into tarot with the present author’s work Tarosophy (2011).[82] The use of Jungian frameworks can also highlight facets of the initiatory work and without explicit reference to esotericism, a number of Jungian authors have provided graduated schema; “initiation as a series of levels or stages, and initiation as a cyclic experience. We might even describe it paradoxically as a series of developmental cycles.”[83] A similar treatment – again, focusing on alternative Western paths than esotericism – can be found in Mary Wolff-Salin’s account of initiation in both monastic and Jungian traditions.[84]
Throughout The Magister we will examine cases of magical activity, spellcraft and ritual. We will consider how science, psychology and esoteric models comprehend the results of such work, which can be life-changing.[85]
There are many useful parallels of the WEIS to be discovered in the notion of the mythic journey, and the concept of the archetypes, their symbols and function in the psyche.[86] As the initiate enters the ‘Treasure House of Images’ in the earliest explorations of their journey, perils abound, not least of which is the danger of the irruption of powerful archetypal energies into consciousness, which in severe cases can literally devour the personality-construct and lead to ego distortions of numerous types.[87]
A thorough grounding in the nature of symbols and their usage is an essential teaching to which we will return in subsequent volumes. The embodiment of significant stages of the initiatory system in the experiences of the ‘Dweller on the Threshold’, ‘Parting of the Veil’, the ‘Portal’, the ‘Holy Guardian Angel’, and the ‘Abyss’, will be outlined here and discussed in detail in relevant volumes as the sequence is unfolded in its order of revelation.
The popularisation of esoteric ideas has continued across a number of media and the Internet. The magician Alan Moore’s graphic novel Promethea includes kabbalah, tarot, alchemy, and Hermetic ideas on every page.[88] One can view performances of rituals on YouTube and join special esoteric interest groups on Facebook.[89] This has perhaps accelerated the abasement of the Work, its constant rote repetition and insidious dilution, and a complete ejection (in some cases outright rejection) of its core ambition.
Most notably, the rise of faux magick that has become, for all intents and purposes, the only magick. The most strident critique of this state has been made by Alan Moore, in his 2002 piece, Fossil Angels, which should be read before continuing here.[90] In a sense, The Magister is a response to such critique, aiming to offer some consideration to the tradition as being more than ‘an opportunity for dressing up’. This tradition requires an appreciation of long term narrative and consequence, dedication, patience, discipline, and above all, unassailable faith – there are many who want to fly straight to heaven, but few willing to climb. The significant difference between The Magister and other approaches is that we utilise the experiences of esotericism to b
oot-strap ourselves into progressively rarified states of awareness in a constructive and deliberate manner to a defined goal, along a well-marked route. These states are fundamentally different from each other and all contain their own world – it is entirely possible to appear to make the whole journey in just one’s imagination, which is only one of the ten states we utilise. This is not armchair magick but living spirituality.[91]
There are also many other avenues of Western exploration that it would be impossible to cover in full, even in an attempt at a comprehensive treatise. Every day brings a new ‘secret’ or ‘cosmic ordering’ system, a new ‘prophecy’ or popular self-help guide. How these bridge across to Western esotericism is a matter of argument that we will probably studiously consider and possibly avoid altogether.[92] We will, however, refer to the models of Spiral Dynamics and the approach of Ken Wilbur as useful parallels to the WEIS.[93]
The rise during the past 50 years of academic interest in the field of Western esotericism is without parallel and arguably dates to the publications of Frances A. Yates (her first book, in 1964, Giordano Bruno and the Hermetic Tradition, is groundbreaking) which brought the ‘Rosicrucian enlightenment’ argument into the academy.[94] The works of Antoine Faivre, Wouter J. Hanegraaff and Kocku von Stuckrad are preeminent in the field.[95] Similarly we will utilise academic appreciations of paganism and witchcraft in addition to practical experience.[96] We will also look at the useful concept of ‘signposts’ in the initiatory structure introduced by René Guénon.[97] A recent journal of the European Society of the Study of Western Esotericism lists a range of M.A. and PhD papers from ‘Occult War: The Legacy of Iranian Dualism and its continuing influence upon the Modern Occult Revival’ to ‘Esotericism and Quantum Theories, 1960-2010: A study of David Bohm’.[98] Whilst we will return to all these streams in following volumes, it is sufficient here to provide the backdrop and context in which the present work is written. The WEIS has many rivers but one source, and will always be a synthesis of practice bound together by models of varying scope and utility, whether that is alchemy, astrology, kabbalah, or any other system. The important thing is that this is a science of the soul, a spiritual path in real life, and a means of comprehending that which is incomprehendable. The scope and volume of the tradition is a reflection of the endless labyrinth of possibility which is your soul’s true relation to the universe. Nothing more.
We will now present the scope of the 11 volumes of The Magister and open the Herald of the Everlasting Day, which is an emblem of the divine relationship and the true subject of our work to follow.
THE ORDER OF REVELATION
This is the world you’re in and this is where ours begins
A borderless nation of thoughts to replace your walled-in existence in space.
— ‘Force Feedback’ from ‘A View from the End of the World’, Machinae Supremacy.[99]
This present volume provides an overview and structure of the WEIS, which subsequent volumes will treat in detail. Here follows an overview for the following volumes, which represents in brief the likely coverage of the entirety of The Magister.
The Order of Revelation (0)
The Worker Enters the Workshop [Neophyte]
An overview of the WEIS, its history, syllabus and practice.
In this first book (in three sections on Kindle) I will present the history of the system starting from unique access and study of the Golden Dawn source materials, Aleister Crowley documents, PhD level research, and three decades of practical experience. We will trace the system back over a century prior to the Golden Dawn revival, and reference material previously only published in scarce German academic literature.
I will present the syllabus and its aim to provide a graduated spiritual ascent narrative.
I will introduce Neo-Platonic, Hermetic, kabbalistic, and Gnostic themes, showing how the Western system is firmly rooted in these philosophical and religious roots, whilst branching into its own parallel practice – a practice almost relegated to the minority of occult literature.
A section will focus on anamnesis and metanoia as essential concepts in the tradition.
The nature of the synthetic approach will be explored so that we can avoid ‘spiritual supermarket shopping’ and see the power of this generally Western attitude to spiritual practice.
We will then move onto the nature of correspondence and its import in the system, and present an introduction to alchemy in this context, sufficient to provide a description of the grade system in alchemical terminology.
We will then demonstrate how this system was originally couched in the terms of the kabbalah and provide an initiatory map based upon the Tree of Life. This will set the structure for the following ten volumes. I will use work by Aleister Crowley and other innovative material to describe this map, as a valid system for Western esoteric spirituality.
I will briefly introduce key components which will be explored in following titles, such as the Dweller on the Threshold, Holy Guardian Angel (HGA) and the Crossing of the Abyss.
The tarot will be used to illustrate this map and further describe it – a subject to which I will return in greater depth in the following books. I will also provide the names of the grades and a new explanation of their titles and nature of work which fits into the context I have previously delineated and sets the scene for the following practical section. There will be a brief bridging section on the practice of journaling, with extracts from the magical journals of a number of occultists, including my own. This will provide the first practical work and is in response to the most common questions I am asked in my own teaching, regarding how to maintain a journal, what to put in it, etc.
The nature of dream-work will be examined with box-in exercises for lucid dreaming practice, astral travel and so forth. These will be placed within the whole context of the system. The final section of the book will be purely practical and will offer an explanation of initiation and ritual.
I will provide four rituals, namely the Lesser Banishing Ritual of the Pentagram, Liber Resh, the Middle Pillar, and the Rose Cross, with a unique explanation of why these rituals are given, and their relationship to the practitioner’s sense of space, time and self. I believe this will be the first account of these in the context of far later experience which shines a new light upon their importance and practice.
Volume 0 will provide a comprehensive bibliography and annotated reading list by grade. This will update the reading list provided by Aleister Crowley in Magick in Theory and Practice and demonstrate the scope of the entire series.
The Light of the Labyrinth (1)
The Worker is Hidden in the Workshop [Zelator/Malkuth]
By Our Work We Are Changed
In this second volume, we will look at the various cosmologies and maps that inform the journey of the tradition. We will further explore the way in which we can utilise such models – particularly tarot – in our own life and as part of the functional aspects of the system.
We will also begin to open up core texts and explanatory material, such as the vision of Zosimos, the Emerald Tablet, the Chymical Wedding, etc. We will trace commonalities in these accounts and use them to illustrate the core components of the system, such as grades, changes of state and initiation. We will also see how they describe a journey with many challenges and opportunities at each grade, so the practitioner can assess their own state.
I will present a full chapter on the Dweller on the Threshold and its role in the tradition and the personal experience of the practitioner. We will explore the Inner Guide Meditation (IGM) work and pathworking in general, with many examples from more than 1,000 workings recorded by hundreds of students and workshop participants over the past three decades.
The nature of alchemy will be further explored in the practical section of this second book, as will many other exercises such as sigil creation. This book provides practical hands-on experience to the practitioner, suitable to the grade of Zelator. I will discuss the nature of
purification, consecration, evocation, and invocation.
Most importantly, the book places all practice in its wider context. Volume 1 will feature a do-it-yourself (DIY) ‘build a ritual’ template.
The Rainbow at Midnight (2)
The Worker Watches the Workshop [Theoricus/Yesod]
By Our Work We Are Awakened
In this third volume of the series, we will meet the dramatis personae of the tradition, and I will show their major contributions in a flow-chart of the ‘currents’ of the system. This will include Levi, Crowley, the founders of the Golden Dawn, Florence Farr, the alchemists, Dion Fortune, Austin Osman Spare, etc.
We will examine their lives in order to demonstrate the process of initiation and the map of the system, in their own words.
I will present the psychological aspects of the tradition, particularly Jungian thinking and show how that relates to alchemy and, perhaps more importantly, initiation – the latter a relationship that has not been touched upon by other authors. I will concentrate on Dion Fortune’s early work in psychology and how this has developed into a large strand of contemporary practice.
We will introduce the work of G.I. Gurdjieff into the system, and demonstrate how the Fourth Way provides an essential component in the syllabus.
A chapter will demonstrate the role and import of secrecy in the Work and its psychological implications.
We will provide exercises for inner meditation and contemplation, and look at various forms of yoga within the context of Western practice, particularly from the work of Paul Brunton.
Volume 2 will feature a flow-chart of the occult currents and annotated character list.
[ILLUS. GD 2-1-2 p165v Bornless Ritual Original Golden Dawn Manuscript]