<M>-agi-<cK>
by Victor Ordell L. Kasen
Version 1.2.1
“Iey Sar, Iey Sey, Iey Fyor - Peyrow Kvan Ike Iser”
True ‘Magick', as opposed to ‘magic', is the ability to effect change in accordance with ones own ‘True Will', by harnessing, through ceremonial ritual, Natures energies through a fire-storm of internal might, self-realisation and supreme empowerment.
We are and always will be connected to Mother Earth.
We are a part of Nature and therefore subject to
Natures eternal laws. Harnessing these
perpetual truths, and utilising
them in accordance with
ones True Will,
well, that
is real
<M>
- agi -
<cK'>
Alaf Sal Fena
Alaf Sig Runa
Sal und Sig
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TSOVoAA , 0000 X 2006
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”Hammer und Fylfot, heiligt diesen Ort und beschützt ihn vor allem Unheil.”
A simple from of binding magick can be found in the requa below. Within Armanenschaft a knotted cord around the waist is used whilst performing ritual magick of which should be worn whenever magick is performed. As Nigel Pennick has stated, "It uses the encircling power of the rune Ior, holding in the magician's power and keeping out harmful influences." This requa is usually used whilst making a cord and tying knots (nine) to each of its recited lines whilst performing, creating or utilising a runical magick formula. Within Armanenschaft the cord has nine knots. Each one stands for one of the nine worlds or other equal numerical significance within Armanenschaft. When making the cord tie nine knots at equal distances along the cord and as you tie the knots say:
By knot of one, it is begun,
By knot of two, the power comes through,
By knot of three, so it must be,
By knot of four, the power will store,
By knot of five, the power's alive ,
By knot of six, the power to fix,
By knot of seven, the power to leaven,
By knot of eight, ties up the fate,
By knot of nine, what's done is mine.
Iey Sar, Iey Sey, Iey Fyor - Peyrow Kvan Ike Iser
The knotted chord should be worn whenever performing runic magick.
Magick is not capable of producing "miracles" or violating the physical laws of the universe (e.g., it cannot cause a solar eclipse), although "it is theoretically possible to cause in any object any change of which that object is capable by nature", ^ (Crowley, Magick, Book 4 p.127)
Crowley preferred the spelling magick, defining it as "the science and art of causing change to occur in conformity with the will." By this, he included "mundane" acts of will as well as ritual magic. In Magick in Theory and Practice, Chapter XIV, Crowley says:
What is a Magical Operation? It may be defined as any event in nature which is brought to pass by Will. We must not exclude potato-growing or banking from our definition. Let us take a very simple example of a Magical Act: that of a man blowing his nose.
Crowley saw magick as the essential method for a person to reach true understanding of the self and to act according to one's True Will, which he saw as the reconciliation "between freewill and destiny." ^ Crowley, A. The Revivial of Magick. "A Lecture on the Philosophy of Magick", p.207 Crowley describes this process:
One must find out for oneself, and make sure beyond doubt, who one is, what one is, why one is...Being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. After that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions. (Crowley, Magick, Book 4 p.134)
Since the time of Crowley's writing about magick, many different spiritual and occult traditions have adopted the spelling with the terminal -k, but have redefined what it means to some degree. For many modern occultists, it refers strictly to paranormal magic, which involves influencing events and physical phenomena by supernatural, mystical, or paranormal means.
Crowley provided some further statements about the nature of magick as he defined it (from the Introduction to Magick, Book 4 ):
For Crowley, the practice of magick—although it equally applies to mundane things, like balancing the checkbook—is essentially to be used for attaining the Knowledge and Conversation of one's Holy Guardian Angel (which he believed was the first step necessary for spiritual attainment). Since achieving this state with one's "Silent Self" can be extremely arduous, magick can be used not only to reach that particular goal, but to clear the way for it as well. For example, if one needed a particular dwelling to perform the operation, one could use magick to obtain a suitable home. Crowley stated that magick that did not have one of these goals as its aim was black magic and should be avoided.
Although he referred to magick as a "high" art, Crowley himself did not use the term "low magick." Rather, he compared magick—which he saw as the essential method for achieving enlightenment and doing one's sacred Will—with practices he referred to as witchcraft or sorcery. The essential difference, from Crowley's point of view, is one of intent, where the purpose of a magical event is either in service to the True Will (which he referred to as the Great Work) or to the individual ego. Within this framework, ego- or vanity-driven practices like love charms, fascinations, or fortune telling tend to fall into the latter category.