Archive for the ‘solomonic’ Tag
I’ll be making two lecture appearances this fall – and the first will be this Saturday at GreenSong Grove’s Samhain Festival. Make sure to click the link to register! Or you can write to them at Council@greensonggrove.org. Or give them a call at (727) 804-9370.
This year, I’ll be giving two lectures:
1) Secrets of the Girmoires:
Explore the history of the “Old Magick”, from anceint shamanic traditions, to the medieval Solomonic grimoires and into the modern occult revival. The Old Magick – a line separate from the Golden Dawn, Thelema and much of the modern Neopagan movement – has been a lost art in the West for hundreds of years. But now it’s coming back, and this lecture will explore how it got from its primordial origins to those of us following the same path today.
We will cover topics associated with famous grimoires such as the Key of Solomon the King, the Goetia, the Heptameron and the Book of Abramelin. We will disucss related systems of folk magick such as Witchcraft, Hexcraft and Hoodoo – as well as various African Traditional Religions. We will talk about the people and places that gave rise to the Solomonic grimoires, and we will talk about how the Old Magick is enjoying a massive resurgance in today’s occult communities.
Bring your thoughts, as this will be an open discussion!
2) The Old Magick in Today’s World (or ‘How to Make Your Magick Really Kick!’):
The term “Old Magick” is a blanket term to describe ancient and indigenous forms of occultism and folk magick around the world. Many cultures, such as those in the East, the Mid-East, Africa and South America preserved their old folk traditions even after Christiainity moved in. But here in the West, we lost touch with the Old Magick sometime around the Age of Enlightenment.
But the Old Magick isn’t gone from the West! It has survived in writings on tablets and parchment and early books. It has continued in New World folk practices like Hexcraft and Hoodoo. And it is currently enjoying a revival in today’s movements of Solomonic practice, conjuring, sorcery, etc.
Most students of magick are well versed in the material descended from the Golden Dawn, Aleister Crowley and Gerald Gardner. But it has become more important than ever for us to look beyond these uniquely modern forms of occultism and revisit what the ancients knew. This class will talk about some aspects of the Old Magick that are sorely lacking in most modern traditions, and how we can incorporate the ancient secrets into what we are doing today. Take this class to heart, and watch your magickal results increase significantly!
At the moment I am unsure what times these lectures will be held, but they will both be given this Saturday, October 12. Come on out and enjoy a day of Samhain fun, and we can have a chat! :)
Stay tuned for the announcement of my next appearance (at Florida Pagan Gathering), in just a couple of weeks!
Greetings, Faithful Readers!
Since I got caught up in the blogosphere, I’m afraid I’ve been sorely neglecting my old Writings webpage. (How old is it, you ask? Check the link below and you’ll see the URL is called “indexaol.html” – because it was originally my old AOL homepage! LOL Now it’s on Tripod, where it has been for what seems like eons…) That is where you can read most of my published essays and book reviews, listen to/read my interviews, find links to my books, etc.
Today, I finally took the time to do a massive update to the page – bringing the list of published material pretty much up to date. I think I included everything that has been lacking – but if you know of anything I’ve missed, please don’t hesitate to let me know!
Greetings, Dear Readers!
The Four Philosophical Elements
Most of you are likely familiar with the four Elements and their association with the four cardinal points of the compass. The usual pattern in most modern traditions places Air in the east, Fire in the south, Water in the west and Earth in the north – an arrangement often attributed to the “four winds” of the earth-plane. A more stellar arrangement (based on astrology) places Fire in the east, Earth in the south, Air in the west and Water in the North. (See later in this post for more on that.)
I just had Ravin Digitalis ask me if I was aware of any tradition that assigns Air to the north and Earth to the east – and if such a tradition could be traced back to 5000 BCE. In my response, I cover many different associations of Elements to directions and where they (or where they likely) came from. I think you might find it interesting:
To my knowledge, there are no systems of correspondences of Elements to directions that go back to 5000 BCE. The earliest such correspondences could have arisen would have been in cultures that developed astrology – likely going back no further than Babylon. Not even Egypt had such correspondences that I know of – though they did have the four Sons of Horus as the pillars of the four directions (associated with the arms and legs of Nut), I’ve never seen any Egyptian text that associates them directly with four Elements.
From astrology we have Fire in the East (Aries), Earth in the South (Capricorn), Air in the West (Libra) and Water in the North (Cancer) – an arrangement that still existed when Agrippa wrote his work (see Three Books of Occult Philosophy – Scale of the Number Four). Another, perhaps sidereal, version would use the fixed signs: Leo in the East, Taurus in the South, Aquarius in the West and Scorpius in the North.
I’ve never found anything definitive on where the Air in the East arrangement – common in the Golden Dawn, Thelema and thus Wicca – came from. However, the GD was very into Ezekiel’s vision – which shows God’s Throne supported by the four Kherubs whose faces are Man (Aquarius) in the front, Eagle (Scorpius) behind, Lion (Leo) to the right and Bull (Taurus) to the left. If you face the Throne Eastward, and assume that “right” and “left” are from the perspective of the Throne itself, that gives the usual arrangement of Elements to the directions: Air-East, Water-West, Fire-South, Earth-North.
However, there is some ambiguity here. In Ezekiel’s vision (approximately 600 BCE), the Throne is not facing the East – he describes it as coming out of the North and facing/moving Southward. That would put the Man (Air) facing South and the Eagle (Water) facing North. If we still assume Ezekiel’s mention of “right” and “left” are from the perspective of the Throne, that would put the Lion (Fire) facing the West and the Ox (Bull) facing East. That would give you Earth in the East, but not Air in the North.
BUT – if we assume Ezekiel was referring to his *own* right and left, the two Kherubs would be reversed so the Lion would face East and the Bull would face West. But that doesn’t give you Air in the North or Earth in the East…
The only other example I know of (off the top of my head at least) is from the Key of Solomon, where directions are given for the construction of a magick carpet. There, one is told that Michael (Fire) is in the East, Raphael (Air) is in the North, Gabriel (Water) is in the West and Muriel (Earth) is in the South. This one gives you Air in the North, but not Earth in the East. lol
So I don’t see any traditional source for the arrangement [you mention] – and sure as hell nothing going back as far as 5000 BCE! lol Good luck!
If anyone knows of other associations and their origins, feel free to reply below and share with us. :)
UPDATE: Looks like Alex Sumner can tell us where the Golden Dawn got its “Four Winds” (aka Seasonal) attribution of the Elements to their directions. In the same blog, he reveals something fascinating: the “ADNI Formula” (as opposed to the better-known “YHVH Formula”). Awesome!
Greetings Subjects of Solomon!
Seal of the Angel of Jupiter from Magia Naturalis et Innaturalis (Book 5)
The Studies on Magic blog has just posted some of the material from the Leiptzig University collection of magickal manuscripts that I posted about previously. The subject is the Seven Planetary Seals of King Solomon – the very same seals found in Scheible’s Magia Naturalis et Innaturalis.
Apparently, the older manuscript in the Leiptzig collection (compiled in the 1700s) shows some noteable differences from what Scheible published in the 1800s. The Studies on Magic blog displays both versions side-by-side for easy comparison. So if you plan to use these Seals, you will certainly want to take a look at the older versions:
Click here for the Seven Planetary Seals of King Solomon on the Studies of Magic blog.
Greetings fellow wizards!
I was just alerted to a new batch of old Solomonic manuscripts available online, from the Leipzig University. There are 142 of them in all! The Studies on Magic blog even gives us a list of the books and links directly to them, along with what kinds of images you will find in them (pentacles, seals, magick rings, etc, etc):
Complete list of Leipzig University magical manuscripts (links)
And in case that disappears, here is a link directly to the collection on the university’s website.
These are scans of untranslated texts, and you cannot download or print them. :( But that doesn’t stop them from being well worth looking through. :)
Welcome back, Aspirants!
In my last post, I shared with you an “anti-secret society” manifesto posted by Jake Stratton Kent to my Solomonic group, along with rebuttals made by myself, Nick Farrell, Peregrin Wildoak and others. In case you are just joining us, I want to make it clear that Jake and I are friends who each have a deep respect for the work and scholarship of the other. So this isn’t any kind of in-fighting or conflict – it’s just a healthy fraternal debate that has brought up all sorts of interesting points. If you haven’t read my last post and followed all the links I provided, I urge you to do that now before reading on…
You all caught up now? Good, let’s continue:
In this post, I’m going to share Jake’s Open Message to the Golden Dawn Community, which he wrote in response to the rebuttals he received to his manifesto. But before I do that, I want to offer a few more introductory paragraphs about the work Jake and I have been doing over the last several years.
Jake and I have never actually collaborated on any joint projects. We are simply two guys with similar interests/goals who know one another via several internet forums. Some of our work appears together in an anthology or two from Scarlet Imprint, And Jake has told me that he received some amount of inspiration for his Geosophia from my publications about the grimoires’ relation to shamanic vocation. (I wonder if he was mostly being nice when he said that. lol)
The goal that Jake and I share goes somewhat beyond merely redefining the Solomonic grimoires and the concept of goetia for occultists. Our true secret conspiracy is to plant seeds in what we believe to be the modern age’s fertile soil for a new kind of occult revival.
When you look at indigenous cultures around the world – native America, Africa, South America, the Caribbean islands, etc – you will quickly discover they all possess occult traditions and folk magick that dates back hundreds and thousands of years. We can point to examples in the ATRs (Santeria, Palo-Mayombe, Voodoo, etc), Mexican Brujería, Native American Shamanism, and even syncratic folk traditions like Hoodoo and Hexcraft – just to name a few. While all of these traditions have been influenced by outside sources (such as Christianity), all of them have persisted in their cultures without a historical break. Their brands of occultism are true living traditions, with relevance to the entire host culture – not just a few isolated scholars and religious sub-cultures.
Western culture, on the other hand, does not enjoy this reality. Our occultism and folk magick developed naturally for thousands of years, and then hit the massive brick walls of the Roman Catholic Church and (later) the Age of Enlightenment. During these periods magick was first outlawed, and then ridiculed, so that it finally became a relic of the past. Western culture moved on without its shamans and lost its connection to its native spirits – leading us ultimately to the world of corporate rule and rampant consumerism we all suffer from today.
Of course, this is not to say that Western occultism was successfully stamped out. Throughout the centuries, the Light has been kept alive by a few obscure individuals and several mystical groups – but the common “man on the street” either doesn’t know any of this exists, or is vaguely aware that “some wackos” engage in strange religious practices. For most Westerners, occultism has zero impact on their daily lives.
By the time we got to the late 1800s and early 1900s, Western occultism was literally starting from scratch. As Jake has pointed out, the modern occult revival launched primarily from a masonic model. And it pieced together what it could from dusty old books found in nearly forgotten archives, a few early archeological digs in Egypt, a largely watered-down understanding of Buddhism and heaping doses of psychology and Jungianism. They did the best they could with limited information (and an overwhelming Christian bias) – and they really did achieve a lot under the circumstances. It was the birth of the modern lodge-style systems of magick.
But what the Golden Dawn, Thelema and even Wicca have never achieved is the re-establishment of an occultism that is relevant to the day-to-day life of greater Western culture. We remain obscure sub-cultures. How rare is it, for example, for a layperson to seek out their neighborhood Golden Dawn wizard or Wiccan when they are facing hardships in their lives? For healing or exorcism? For rituals related to birth, marriage or death? For that matter, how often does a Western layperson even consider the Gods and spirits who share and govern their world, or think even once about how to strike a balance and harmony with such entities?
What Jake and I – and a good many others – see in the grimoires are manuals to accomplish all of the above. They contain catalogs of the native spirits of the West, and the shamanic methods of interacting with them. True shamans don’t learn their art in university or lodge-style settings – they learn directly from the spirits. And the Solomonic system is designed for the very purpose of showing us how to contact them and re-establish the Western Goen.
The magickal lodges aren’t designed for this purpose. I’ll return to that thought shortly – but for now I want you to keep all of the above in mind as you read Jake’s Open Message to the Golden Dawn Community:
An Open Message to the Golden Dawn Community
Various sources inform me that some of the Golden Dawn groups recognise their past failings and are ‘moving on’ now or soonish – that’s fine, even credible.
Meanwhile we have all sorts of attitudes and misconceptions in the occult community, originating precisely from the Golden Dawn, plus some help from Crowley and Grant. It doesn’t matter whether Crowley is/was popular with this or that faction of the current Golden Dawn community. If it is a community, it has a lot of work to do helping folks unlearn a lot of bullshit, and make space for better information. Sure, some Masonic tendencies in the occult community are not entirely Golden Dawn related, but some very unhelpful and generic problems DO originate in that area.
Particularly as regards traditional Goetia – to which the ‘standard bearers of the Occult Revival’ have done an immense collective disservice. This in several ways, and I need not emphasise Mathers’ editing and attitude flaws in his Key of Solomon or the still near universal semantic problems stemming from the Mathers/Crowley publication of the Goetia of Solomon. Waite’s ironic dismissal of the grimoires is also a comparatively minor matter. Aaron and others are quite capable of clarifying these details if need be. There is a more serious philosophical matter, which should alarm Western occultists across much of the traditional spectrum. It requires measured, reasonable but effective action, and cannot be avoided.
Mathers introduction of the Qliphoth into modern occultism has resulted, against considerable precedent, in an ‘anti-cosmic philosophy’ as one of the main features of modern Western Occultism. This is a disaster for Hermeticism and Neoplatonism, to which the Golden Dawn current among many Western schools essentially belong. These are positive philosophies, even with the inheritance of the ‘spirit/matter dichotomy’ inherent in Plato – which to a large degree Iamblichus resolved. The involvement of the premier occult ‘Secret Societies’ in Gnosticism – with its own pessimistic undercurrents – is also something Magical Orders need to clarify very firmly indeed.
The role of the Qliphoth in neo-occultism is also a greater disaster to understanding and reclaiming Goetia as a major formative ancestral current within Western Magic. Spirit work as a central part of western magic, long ‘demonised’ and driven underground, involves a spirit pantheon, traceable as early as the second century AD, and with older elements. These ‘Aerial spirits (demons or ‘third order angels’) have no real relation with the qlipoth whatever. The ‘fall out’ from the early revival as now represented in some quarters represents essentially a whole new layer of demonisation, for which the legacy of the Golden Dawn bears much of the responsibility. This has social and philosophical ramifications which have to be considered, by would be Hierophants and Orders alike. Again, Grant’s contribution to this fiasco does not absolve the Golden Dawn legacy of responsibility for the ‘clear up’. I stress also that an ‘anti-Satanic’ crusade would not be constructive, what is required is due acknowledgment of the authentic goetic tradition. The ‘anti-spiritualist’ clause in the Magical Obligation is an additional obstacle to true progress in the ‘spirit work’ aspect of traditional magic. Methods involving states of passivity and loss of control should not be subject to an ideological taboo at the very base of the Pyramid.
Additionally, the Secret Society model has had a major impact on witchcraft, another aspect of my original statement. The ‘bogus history’ and resistance to change inherent in this model has not been useful there. Other strands of the modern ceremonial community have also inherited problems (such as antipathy to spiritualism) from the GD/AC legacy. One influential secret society has only added one book to their curriculum since 1947 – that’s not a good precedent for an occult vanguard. This all results from the self referential tendencies in the Secret Society model. A closed door to stop knowledge getting out eventually stops it getting in. To repeat, its all very well you guys moving on – but you have a hell of a job catching up and clearing up, not only your own act, but the semi generic mess your past mistakes have encouraged.
Don’t just set up shop with some shiny ‘new improved’ labels. Occultism doesn’t need a new flavour in an old package. It needs to encourage self education regarding its traditions, from authentic primary sources and up to date research. It needs to understand the Western Tradition as a continuum, not a series of consumer niches and disjointed re-enactment styles with no inter-relationships or mutual influences. Rather than letting occultism get dumbed down and commercialised through their neglect, the Mystery Schools must exemplify Magic as an important formative aspect of Western Culture and be worthy of their Calling.
Otherwise what’s the point of them?
First in my response, I’d like to address Jake’s comments about the Qliphoth. I don’t want to spend much time on that here – since a really awesome discussion about the Qliphoth in Western occultism was already held on the Solomonic Group, and I highly recommend you check that out.
Moving on from that, I want to focus upon what I see as Jake’s misunderstanding of the proper role of secret societies in Western occultism. (Derived, I suspect, from his negative experiences with some lodges from his past.) While he makes several worthwhile points in his manifesto and open message, I still believe he is “conflating apples and oranges” in his feelings toward secret societies vs. folk magick.
As I said in my last post, I agree with Jake on several issues. The old magickal lodges did get several concepts wrong, and many of those concepts ended up permeating the whole of Western occultism. Work needs to be done to correct this: hence books like Secrets of the Magickal Grimoires, Geosophia and others. Western occultism does not begin and end with the Golden Dawn.
Where I disagree with Jake is in his overall dismissal of the lodges themselves, and his suggestion that their continued existence is holding back the current Western occult revival. Sure, as I stated previously, the lodges are not going to revive the Goen or make his services accessible to the standard Western layperson the way the Santo is available to his people. But this doesn’t mean the lodges don’t have an important role to play.
In Secrets…, I devoted chapter three entirely to the subject of shamanism and the role it plays in society. I then devoted chapter four entirely to the subject of the “temple faiths” and the social role played by the priest. From there I argued that the Solomonic tradition was a melding of these two roles – an inherently priestly art that also requires one to fulfill the role of shaman to the community. In other words, it involves all of the spiritual rectification and purification required to elevate oneself closer to God, but then asks one to turn back toward the world and use his new-found wisdom and power to help others with the most mundane issues.
As an illustration of this, I point to the Key of Solomon the King, which suggests one should “acquire the rank or degree of Exorcist” before attempting its spells. That meant ordination in the Church and appointment to the Order of Exorcists. And the Order of Exorcists wee doubtlessly the most “shamanic” of the priestly cast, being in charge of healing and dealing directly with the everyday problems of the people.
Acquiring the ordination is simply a method of gaining the spiritual authority necessary to be taken seriously by the spirits and angels. (This is a subject I cover in some depth in Secrets…) In this light, here is the response I posted to Jake concerning my involvement in both the Golden Dawn and Solomonic magick:
You are correct that the orders are not going in the direction that you are pulling. Even my own Solomonic work (which you know is pulling in pretty much the same direction as yours) is done outside the confines of my order. But I just can’t see my work in the order as some sort of detriment to my Solomonic work.
In fact, my work in the order plays a rather important role in my Solomonic practice. No, I don’t blend the systems – I don’t use Golden Dawn rituals and techniques as a basis for the grimoire magick. However, the grimoires *do* happen to mention in places that some sort of ordination is helpful in performing the magick. In other words – it helps if one undertakes some form of initiatory process.
I’m not a Catholic, so becoming a priest in the Church isn’t going to happen. However, I am a Gnostic and a Hermeticist – and as such I became “ordained” by working my way through the Golden Dawn’s Outer Grades and into the RR et AC. I have sat as Hierophant – which you could translate as “High Priest” – in my Temple and initiated others into the Tradition. (Currently I am a past-Hierophant, but I will sit as Hierophant again when my turn comes back around.)
In fact, I joined the Golden Dawn entirely on the orders of my Guardian Angel. For me, this is how I gained the spiritual authority necessary to hang out with the angels and spirits of the grimoires. When they say, “John Dee we know, Agrippa we know, but who are you?”, I reply, “I am Aaron Leitch, Frater Odo Caosg of the Isis-Urania Mother Temple of the Hermetic Order of the Golden Dawn” – and it does indeed carry weight.
I’m certainly not saying that is the *only* way to gain the necessary spiritual authority. But it was the way for me, and it works. And I see just as much relevance in the order as I see in what you and I are doing with the Solomonic material outside the orders. The fact that they are different does not make them mutually exclusive.
In essence, I believe what we are seeing in the current expansion of Solomonic and other systems of folk magick (including hoodoo, hexcraft, fam-trad witchcraft, etc) is the revival of Western shamanism. What we are seeing in the growth of the Golden Dawn and other secret societies is the establishment of the priestly side of the occultism coin.
Sure, we’ve got plenty of priests in the Church, but they are largely divorced from and hostile to occultism, and thus cannot play a relevant role in the return of a shamanic culture. (Crowley may have been correct when he suggested their day had passed.) Today, a new kind of priestly caste is required for that to happen – and such a priesthood, in the form of secret societies like the Golden Dawn , is currently in its infancy.
If you look at ancient civilizations such as Egypt, Sumeria, Babylonia, Greece, early Rome, etc. you find examples of Temple priesthoods and common folk magick co-existing in harmony. Each had its role to play in the daily lives of the greater community. The two were not mutually exclusive and in fact supported one another in many ways. I don’t believe either side of the coin – priestly or shamanic – must be abandoned in order for the other to prosper.
Jake Kent reads from Geosophia
It looks like good old Jake Stratton Kent has created a bit of a stir in the ceremonial magic communities. It started with a sort of “manifesto” that he posted on the Solomonic Yahoo Group – explaining the reasons for his opposition to the secret society (or quasi-masonic lodge) model of occultism. It was quickly followed by my own defense of such occult lodges.
This has made for a fairly interesting debate, and I’ve spent the last couple of days considering whether or not I wanted to bring it over here to my blog . But since in that time the entire matter has gone viral – and even Jake has found it necessary to post an Open letter to the Golden Dawn in response – I suppose it would be helpful for me to continue the discussion here.
To bring you up to speed I’ll be posting Jake’s original manifesto here along with his Open Letter to the Golden Dawn. Then I’ll share my thoughts on the subject. But first let me give you a brief explanation of who Jake Kent is and where he is coming from.
Jake is a goetic magician, but that doesn’t mean what you probably think it does. When Jake uses the term “goetia” he’s not talking about the Renaissance grimoire of that name (which we will refer to as the Goetia of Solomon) – nor about something so simplistic as “working with demons”. Instead he is referring to one of the most primordial foundations of Western occultism: the ancient Greek Goen.
Jake explains all of this incredibly well in his seminal work Geosophia – which I highly recommend in my review which you can read here. But for our current purposes I’ll attempt to give a very short and simple explanation. “Goen” was the word for shaman in Greece before the Olympian cults existed. The Goen presided over healing, initiation, magical protection and, most famously, funerary rites. When a person died the Goen were called in as professional mourners at the funeral. (Their ritualized wailing for the dead is why the word goetia is said to translate as “howling.”) And, of course, these shamanic duties necessarily required the Goen to interact with a host of underworld and “sub-lunary” entities.
These guys were at the very heart of what eventually became the Western Mystery Tradition. Whether it is Orphism, the Eleusinian Mysteries, the Greek Kabiri, the early Christians worshipping in catacombs and tombs or the Golden Dawn’s Hall of Ma’at – you’ll find the Goen in their distant past. Plus, as the Goen we’re quite famous for working with underworld spirits, the term goetia (the craft of the Goen) became synonymous with “witchcraft” (i.e. – working with spirits) and formed the foundation of the Solomonic grimoire tradition. (Hence the Goetia of Solomon.)
Now, if you have read my books and essays on the subject of Solomonic magick, you know the shamanic roots of the grimoires have been a major focus for me. I have done much to reintroduce Western occult students to the Solomonic system as a form of “urban shamanism” or folk-magick divorced from the trappings of the later lodge-style systems of magick.
And I am proud to say that Jake, with his attempts to redefine the modern misconception of the goetic tradition, has been a co-conspirator with me in these endeavors. I dare say that each of us considers himself a modern incarnation of an obscure type of Western shaman.
Where Jake and I differ is that I am also a practitioner of Golden Dawn lodge-style magick. Jake has his own roots in Thelemic lodges. But where I find beauty and relevance in my order, Jake did not have the best of experiences in his involvement with secret societies. For him, the lodge was something that he needed to cast off in order to progress in his own quest. (I’ll save what my lodge has meant in relation to my quest for later.)
I don’t know if I have successfully gotten all of us on the same page, but at least try to keep the above in mind as you read the following manifesto recently published by Jake:
Goetia versus secrecy, Masonry & bogus history
This is close to an outline manifesto, relevant to the POV of my writings and distilled from over 4 decades of involvement in magic, public and private. I’m sure many will reject it out of hand, or mount a defence of aspects of occultism it attacks – but nothing said here is unconsidered; while the unquestioning retention of what it opposes desperately requires critique. Some of it explains why I’m a controversial figure, who many traditionalists find too radical, and ‘post moderns’ consider old fashioned. These easy dismissals are neat ways of avoiding important issues, when in fact the similarities between the extremes are more extensive than the differences, which is part of the problem, as I outline below.
*Goetia versus secrecy, Masonry and bogus history in modern occultism*
The historical links between goetia and shamanism are very strong. If you are familiar with the ‘Greek shaman’ thesis of Burkert et al, ‘goes’ was originally the Greek for shaman, especially as psychopomp. Funnily enough the same word, in its later devalued sense could also mean ‘witch’. Properly understood goetia is – essentially – the one authentic and continuous link the modern Western tradition has with the past, and that includes modern witchcraft (as I believe Hutton pointed out, and he is certainly right historically speaking).
There are various reasons I find the ‘Masonic’ model a dead loss in the many, many areas of modern magic where it applies. I see two reasons for Masonry in magic, one good enough, the other p*** poor. The good enough one was as a cover for free thinkers in an age when – for example – non-attendance at Anglican church was an imprisonable offense in England. That time is over. The other I will come to later.
The whole Secret Society model is not only unhelpful, but actively counter-productive. It is the principle reason why so much energy is expended fighting tiny little wars between factions (between witch groups, between rival Golden Dawns, between thelemic groups etc etc). Energy that could be better spent elsewhere – like incorporating the real advances in recovering our tradition made possible by *non-secretive* sources like academia. Indeed, one reason parts of the grimoire community are advancing faster than any other area nowadays is that it doesn’t automatically include this model! Which, whether in Magical Orders or Witchcraft leads to infighting, stagnation and parochialism. I also have no more time for ‘invented history’, which the entire occult world seems to rely on to an alarming extent. But lets start with secrecy.
Nothing I’ve heard from witch groups or magical orders in the last forty plus years has led me to feel they possess *any* privileged information – let alone insights – regarding goetia. Its been more of the same for decades, indeed since the C19th it has hardly moved at all – at least, not among occultists.
From my perspective, what I’ve learned about goetia in the occult world as manifest since the C19th is very unimpressive. Even if someone is jealously guarding material from deeper into the C18th/C19th it still lacks a lot of context, info and insights now available from modern scholarship, the papyri etc. Things have stood still for so long that modern research has got further along without them, and they don’t want to catch up! Where magic is going is not like where it has been since early modern times, but very few have caught on to that.
Which brings me to the Bertiaux/Grant end of the spectrum, what I call ‘dark fluff’, a major epidemic in recent modern occultism. There are so many ‘darker than thou’ types out there playing silly games with the Qliphoth, Necronomicon, Atlantean initiations and such. The grasp of the roots of magic in this ‘niche’ is even more bogus than the ‘occult establishment’ of the C19th and its offshoots. Indeed, they are much more similar to that establishment than they imagine. Spookying up the Golden Dawn, Crowley and modern witchcraft with a dash of Lovecraft and Qliphoth etc is no more informed about the real roots of Western magic in goetia. Its just more of the same in all but the most superficial details.
Which brings me to the other aspect of ‘why we used masonry’. It was as a *substitute* for elements of the magical tradition we’d either lost, or felt uncomfortable with in a more orthodox religious environment than currently exists. Virtually every western school has relied on Masonry to fill in the gaps for so long that they are no longer very interested in recovering what it was substituting for. There is so much Masonic bathwater that has to go to make room for real babies in the bath, and change frightens people. Hence bogus history and Masonry predominate, even though there is much better information and different structures available.
The *real* roots of what has been called ‘black magic’ by later philosophies and religions, is in fact an incredibly rich tradition distinct from them, *not defined by opposition to them*, or even reliant on similar terms (qabalistic or neoplatonist).
In short, through clinging to bogus history and the secret society model, we are selling ourselves very short indeed as Western magicians.
I quickly responded to this manifesto with my own defense of “secret societies” and the lodge-style systems of magick – as you can read here, and here. (Really, the entire thread is worth reading.) To summarize some of the major points I made: I do not find the magickal lodges to be outdated or irrelevant in the least. I personally see them as going though something of a Renaissance. They are sharing information with one another as well as opening themselves to what outside traditions have to teach – in effect overcoming the very shortcomings Jake describes in his manifesto. While such mistakes have certainly been made in the past, and even some groups may continue to cling to them, they are not intrinsic to the very structure of magickal lodges as Jake suggests.
Before long, this story was picked up by the enigmatic “Watcher of the Dawn” (Goetic magician slams out of date “secret masonic” magic), and even turned up on Nick Farrell’s Blog (Purging masonry from the Golden Dawn). The comments over on Nick’s blog are worth checking out – with folks like Peregrin Wildoak and even Tabatha Cicero speaking up.
If you do look into the responses made by me and other Golden Dawners like Nick and Peregrin, you might be surprised to discover most of us agree with a good bit of what Jake has to say. Secret societies that close their doors and their minds to cross-fertilization with outside sources do become stagnant and drift into irrelevancy. We (well… most of us) are fairly unimpressed with the bogus histories and lineage claims that were popular a century ago. We are equally unimpressed with what Jake is calling “dark fluff.” And, yes, those old 19th Century occultists did get a heck of a lot wrong where it came to subjects like goetia.
I think Jake may have been surprised (pleasantly so, I hope) to hear from so many Golden Dawners who did not fit his idea of stodgy close-minded tradition-hoarders. Contrary to what he thought, we are open to new ideas, new scholarship and new ways of doing things. Take for example this gem I shared with him on the Solomonic group:
For example, when we do angelic invocations in the G.D. Temple my wife and I (with our funky ATR background) bring food offerings. When we first did this, it was quite shocking to the other members of the Temple. They didn’t know what to make of it. But once they saw it in action, they got it.
One time, we drew up an astrological chart for a summoning we intended to do, and discovered that one Planet was in direct opposition to the Planet we intended to work with. No one was sure how to handle the problem – except for me and Carrie. We came to Temple that day with *two* food offerings. We opened the Hall, then went to the West, made an invocation to the opposing Planet and laid out the offering for those spirits. Then, we went to the East and did the same for the Angel we intended to invoke and made our offering there. Then we went on with the summoning without a hitch. Everyone in the Temple was floored.
And this, my friend, was happening in the *Mother Temple* of the HOGD. And that is the kind of thing I’m trying to get across to you. According to your view of my tradition, this could never have happened. Carrie and I would have been restricted from doing it, or asked to leave if we attempted it. And, yes, 30 years ago that might have been the case. But we were in fact given full lee-way to do this, and everyone there learned something from it.
It *is* happening, Jake. Things are not as stagnant in the orders as you think they are.
It was in response to this kind of thing that Jake penned his Open Letter to the Golden Dawn. For now, I’ll give you a break (and some time, if you’ve a mind to, go read the other blogs and forums I’ve linked in this post). In the next post I will share Jake’s Open Letter and my responses to it.
Some time ago, I was given a beautiful signed copy of Avalonia’s The Grimoire of Arthur Gauntlet: a 17th Century London Cunning-man’s Book of Charms, Conjurations and Prayers, edited by David Rankine. With several writing projects and public events to get through this year, it has taken me some time to finish the book and gather my notes for a proper review. Yet, I feel this book is important enough for me to return to it and share what I have found.
So, why do I feel this book is so important? Even better, you may be asking, why should you be interested in the obscure personal grimoire of some guy whose name you’ve never heard before? The answer to both questions is the same, and it comes in two parts. First, I will discuss who Arthur Gauntlet was and then I will discuss the particular treasure his grimoire contains.
Many of you may know that I have described Solomonic magick as a form of “urban shamanism.” Some have taken exception to my use of the term “shamanism” to describe a system of occultism that arose among city-dwelling Christians in the Medieval and Renaissance eras. Most readers, on the other hand, have understood that my use of the term was based on a strict definition of “shamanism” as a social role. In this sense, a shaman is a person who operates outside of Church or Temple authority, and serves his or her community as a liaison between common folk and the realm of spirits. They act as healers and exorcists, and perform spells for day-to-day needs: such as love, money, jobs, friendship, favor with authority figures, finding lost items, divination of the future, etc.
Based on that definition, I have contended that Solomonic mages have historically served the functions of the shaman for their communities. While modern wizards have a tendency to lock themselves away in private and work magick for their own needs, the stereotypical wizard of the past offered his services – usually for a fee – to the laypersons of his town or village. (Much as we see with local cunning men and women and folk magicians even today.)
The Grimoire of Arthur Gauntlet is a wonderful illustration of this very paradigm. Arthur Gauntlet was a physician of the early seventeenth century, living in a time when medicine still included the use of astrology, magickal talismans and images, and incantations alongside the mundane applications of herbal remedies and tinctures. He moved in circles we would today consider occult – knowing such men as William Lilly, William Laud and possibly even Alias Ashmole (who ended up in possession of Gauntlet’s grimoire and claimed to recognize the man’s handwriting). He also employed a skryer named Sarah Skelhorn, who worked with him until 1636 – the possible time of his death.
Without a doubt, Arthur Gauntlet offered his services – both as a healer and a magician – to his community. And what we have in his grimoire is a practicing wizard’s working notebook – not merely a manuscript intended for mass publication as we find in many of the more common grimoires (i.e. the Key of Solomon the King or the Lemegeton). Instead, The Grimoire of Arthur Gauntlet falls in the category of a true receipt book – a record of the spells and charms and occult wisdom of a Solomonic mage and healer actively plying his trade.
We can easily see the practical nature of this grimoire by looking at the included material along with the order in which it is recorded:
- On the very first pages we find general instructions for all magick as taught by Ptolemy and Cyprian.
- Following these are the preliminary prayers to God and Psalms for defense and success in all matters, as well as conjurations against all evil spirits, that Dr. Gauntlet was likely to have used at the start of any magickal or healing operation. These include a prayer “for thy Genius” – showing that Dr. Gauntlet understood the importance of invoking his Patron or Guardian Angel at the start of any magickal work.
- Next, we find several charms that, I wager, were used by Dr. Gauntlet somewhat early in his career. (Later sections of the grimoire will contain a larger number and greater variety of such charms.) In this section, we find charms for protection, making spent money return and one for healing a person sick with “worms in his body.”
- Following these are the “49 Aphorisms” copied entirely from the Arbatel of Magic. This is the first of many inclusions from more popular grimoires, showing that Dr. Gauntlet was always on the look out for occult manuscripts to further his own understanding of the magickal arts.
- Next we find a rather lengthy section dedicated to the evocation of angels into a shewstone – several examples of which include the use of a child skryer. (This was a common feature of Solomonic magick, though we know that Gauntlet employed an adult woman for this purpose.) After the instructions given for summoning the angels, several sets of instructions are given for employing the angels for various purposes: discovering theft, finding hidden treasure, curing sickness, obtaining prophecy, returning lost cattle, returning runaway servants and children, and defense against witchcraft.
This section continues with alternate methods of summoning angels for yet further purposes – such as protection, theft, love and pleasures of the flesh.
- Next we find another inclusion from a popular grimoire: this time from the Heptameron. Included are the instructions for creating a magickal circle, exorcism of the fire, information about the garment and pentacle (including several versions of such a pentacle), and the full evocation ceremony – complete with the “considerations” and conjurations for the angels and spirits of every day of the week.
- Following all of this is a lengthy section of text drawn from the Fourth Book of Occult Philosophy – teaching general occult philosophy, characters and forms of spirits, creation of sigils and talismans, books of spirits, evocation, obtaining oracles, etc.
- Then we find several sets of instructions for binding spirits to crystals, and the skrying of the same.
- Next are several experiments of necromancy or summoning the spirits of the dead. The most lengthy of these operations will be of much interest to any of you have have read Jake Stratton-Kent’s Geosophia, because it involves conjuring the spirit of a recently deceased person to go and fetch a fairy named “Sibilia” – who is apparently one of the Sybils (Oracles) of Greek history and myth.
- This is followed, surprisingly, with an elaborate ceremony for summoning “Sathan” (aka Satan) for the purpose of divination upon any subject whatsoever. This is apparently based on the philosophy that Satan is the “god of this world” and should therefore know everything that happens within it. This section ends with the spirit-curses found in many Solomonic texts for entities that are disobedient.
- The following section includes instructions for making and consecrating a magickal wand – the only magickal tool that Dr. Gauntlet seems to have used in his work. (No swords or knives are mentioned.)
- Then we find a section of recipes for incenses appropriate to each planet and zodiac sign. An interesting point here is the fact that all of the planetary perfumes are to be made into “pills” – or small rolled balls. These are created by mixing the powdered plant materials with blood – and in each case the blood is taken from an animal sacred to the planet itself. Such as bat blood for Saturn, that of a white rooster for Sol, that of a goose for Luna, etc.
- The next section might be thought of as a companion to the Sibilia conjuration. This time, the conjuration is for a spirit named “Oberion” – who is obviously the King of Fairies Oberon. It is interesting to note that this ritual also includes an invocation of the “Kaberion”, who are likely the Kabiri of ancient Greek mythos.
- Next we find a section dedicated to various Psalmic charms that Dr. Gauntlet likely used and prescribed in his practice. These are similar to those found in Use of the Psalms or the Book of Gold. They include charms for healing weakness (exhaustion? consumption? fatigue?), protection from demons, easing colic in infants, gaining honors, eloquence, healing sickness and injury, aiding childbirth, overcoming accusations, discovering theft, exorcising demons, protection of children, stopping bleeding, cramps, curing epilepsy, etc., etc.
This same section continues with more charms that do not depend on Psalms, but instead upon characters, herbs, magickal images and the like. Their purposes are more of the same we have seen – such as the curing of several specific injuries and diseases. Among these are seven “images” (actually more like talismans) attributed to the seven days of the week – and therefore the seven planets – fashioned from different metals and alloys. Each is attributed to a particular effect – such as binding tongues, creating discord or love between couples, etc.
This final section of charms is very lengthy – apparently representing bits of useful magickal lore Dr. Gauntlet acquired along the course of his career. I suspect he would have gone right on expanding this last section indefinitely throughout his lifetime.
Overall, we can see clearly in the above a notebook that would have been in use by an active practitioner of the art – specifically one offering his services to others in his community. The arrangement of the text even gives us a clue into how Dr. Gauntlet went about his ritual process – starting with his preliminary prayers and invocations and the methods by which he (and his skryer) made contact with angelic entities. Then follow the various charms and lore he picked up in his own spiritual quest and professional career. Furthermore, we see in the collected philosophy and lore the progression of Gauntlet’s own understanding of occult philosophy – as he would (certainly after much searching) lay his hands on one grimoire after another and hand-copy the portions of them he felt were most important.
I must also point out that the practical nature of this notebook gives us a rare glimpse into the “nuts and bolts” of Solomonic magickal practice. Where the more popular “mass circulation” grimoires often give us only a broad overview of the methods employed, more often than not mixed with a large amount of mythos and fantasy, Dr. Gauntlet’s grimoire is more concerned with specific how-to’s of the practice.
Some of the best examples of this latter dynamic is found in the instructions for skrying – which are absolutely some of the best I have ever seen in print. While this text and many others give us the rituals to use in skrying angels and spirits, only this one among the classical texts gives step-by-step instructions on how to divine specific information from the entities thus evoked.
The first example is found on p. 117, “How you shall make your demands to the Three Angels And first for a Friend.” It concerns how to question three summoned Angels to tell you exactly where a friend of yours is at the time of the working. (Apparently, Gauntlet’s skryer Sarah used this method often enough to continue using it after his death. The introduction describes Sarah later working for a client who would ask her to divine whether or not her – the client’s – mother was at home before she would commit to taking a trip to visit her. Remember this was the day before the phone, or even the telegraph or mail service. It would appear that Sarah was accurate enough in this divination to remain in the employ of the same client for many years.)
In the instructions given on p. 117, we learn that one did not simply ask the angels “where is my friend so-and-so right now?” Instead, a specific process was undertaken: First one asks the angels to show a vision of the friend in whatsoever place he or she may be. The vision will be granted, but no place will be named. The skryer must then ask how far away this place is – “is it five miles away? six miles? seven? eight? ten? twenty?” etc – until an exact number is settled upon. Then the skryer asks which direction the location lies from the current location – asking “is it north from here? south? east? west?” Then the skryer must ask, “Is it such-and-such a place?” The place must be specifically named by the skryer, and possible locations are to be named until the angels answer in the affirmative.
On p. 118, “How you shall make your demands for Theft to the Three Angels” we are told to use the exact same process. First one asks to see the thief – so that a description of the person can be recorded. Then, to find the present location of the thief, one goes through the same sort of questioning one used to locate a friend. First how many miles off he is – naming different distances until one is affirmed. Then which direction, then naming specific locations until one is confirmed as the hideout of the thief.
Also on p. 118 we find “For Treasure hidden”, which uses a similar but more restricted process. One first determines the land wherein one believes treasure is buried. Then the process of elimination is followed as above – only using feet rather than miles.
On p. 119 we learn how this kind of divination is done “For Sickness.” Once the angels have been summoned, the symptoms of the sickness are explained to the entities. Then one asks if the patient is going to live or die. If it is divined that he will die, one then asks how long that will be in coming by naming different lengths of time. If it is divined that the patient will recover, one must then ask how that recovery will take place. Will it be accomplished naturally, or will the doctor need to apply medicines? If it is to be by medicine, then one must determine the disease by naming known maladies until the angels affirm the one afflicting the patient. Then remedies and treatments are to be named until the angels confirm the one(s) that should be applied. Then one asks how long the recovery will take – once again by naming different lengths of time.
What a perfect illustration of how divination is properly done! One can imagine using this technique with a divinatory device such as a pendulum, geomantic squilling, a toss of coins or any other method that can provide a “yes or no” answer to any question. At no point are the angels expected to simply state outright the location of the person or the nature and cure of the disease – but these must be divined one bit at a time until the answer is finally settled upon via a process of elimination.
As you can see, there are many treasures to be found in the Grimoire of Arthur Gauntlet. I agree with the editor when he suggests, in the introduction, that this book shows the marks of a person who actually used this material in the real world. That is what makes this book so important. The nuts-and-bolts nature of the instructions give us a rare insight into how this kind of magick was really done – much akin to the few precious eyewitness accounts of such rituals that have been preserved in various journals.
But even those eyewitness accounts are second-hand at best – descriptions of what a person saw and thought they were seeing that gives us little insight into the motivations and skills of the wizard himself. (Imagine, for example, trying to describe to another what you saw a surgeon do during an operation. It would hardly amount to an instruction manual for surgery.) Meanwhile, The Grimoire of Arthur Gauntlet gives us a real view into Solomonic practice much akin to the eyewitness accounts, while also giving us the step-by-step instruction to do it ourselves.
Yet again – not long after their publications of The Veritable Key of Solomon, A Treatise of Mixed Cabala and The Book of Gold – Avalonia and David Rankine have provided us with another leap forward in our modern understanding of classical Solomonic occultism. Therefore I must urge you to pick up The Grimoire of Arthur Gauntlet – whether you are a student of cultural history or an active practitioner, you will discover treasures buried within the pages of this obscure physician’s personal grimoire.
Greetings God brothers and God sisters!
Scarlet Imprint is now taking pre-orders for an awesome new book called:
This new anthology brings together authors and practitioners of various Afro-Caribbean and Western systems of occultism to compare notes on their traditions’ difference and, especially, similarities. From the Scarlet Imprint page:
At the crossroads the paths of magicians and worlds meet.
Grimoire and root workers, Hoodoo and Vodoun, Quimbanda and Ifa. A potent fusion is occurring, a second diaspora.
At the Crossroads tells the stories of what happens when the Western Magical Tradition encounters the African Diaspora and Traditional religions, and vice versa. It is a mixing and a magic that speaks of a truly new world emerging.
My own offering to this brew is called Folk Traditions and the Solomonic Revival. The above quote, actually, is a fair description of exactly what my essay is about. I discuss the current cross-semination taking place between the modern Solomonic movement and various folks traditions – such as Santeria, Voodoo and Hoodoo. I briefly mention the relationship these traditions have shared in the past, and then explore the important impact such folk traditions are having upon the current understanding and practice of the medieval European grimoires.
And this goes far beyond the magick of Solomon, too. This movement reflects a relationship between Westerners and magick that was lost thousands of years ago, but which is now re-emerging and flourishing throughout every aspect of the occult revival. It is having an effect on everything from the Golden Dawn and Thelema to Wicca and Neopaganism. My essay, and Crossroads overall, gets right to the heart of this new movement and why it is so vastly important for all of us.
At the Crossroads is going to be a must-read for anyone who wishes to understand what exactly is happening to magick in the Western world in the 21st Century.
Peter Grey – Preamble: Standing Still
Jake Stratton-Kent – Necromancy: the Role of the Dead in a Living Tradition
Aaron Leitch - Folk Traditions and the Solomonic Revival
Eric K Lerner – Eleggua; Eleggua’s Worlds (art)
Stephen Grasso – Open up the Gate
Nicholaj de Mattos Frisvold – The Invisible City in the Realm of Mystery
Richard Ward – In the Shadow of the Cross
Drac Uber & Ivy Kerrigan - Libations for the Lwa
Michael Cecchetelli – Countermeasures
Humberto Maggi – Crossing Worlds
Ryan Valentine – A brief history of the Juju
Hagen Von Tulien – Soul Dream (art)
Kyle Fite – The Syncretic Soul at the Cross of Cosmic Union
ConjureMan Ali – Goetic Initiation
Christopher D Bradford – Nigromantic Putrfaction
Chad Balthazar – A Garden Amidst the Flames
Angela Edwards – Queen of Fire & Flesh (art)
Jake Stratton-Kent – Magic at the Crosssroads
I asked Scarlet Imprint to hold back my review of Jake Kent’s Geosophia because I had published it elsewhere first. Then, we both seem to have lost track and only today did Scarlet Imprint contact me to say “Uh… do you mind if we publish it now??” LOL So, if you’ve been waiting for it (and I know you have!), here it is:
From the Greeks to the Grimoires: a Review of Jake Kent’s Geosophia