book review

11
Dec
2011

Review: Money Magic – Frater U∴D∴


Money Magic: Mastering Prosperity in its True Element – Frater U∴D∴
Llewellyn. 2011. 221pp. 9780738721279.
Frater U∴D∴ is back with a new book, this time tackling the sticky issue of money magick. It is an odd beast, but while most non-occultists (and a lot of occultists) think of magick in a financial arena there is very little actually devoted to money magick, especially in a practical and overt sense. Enter Frater U∴D∴’s Money Magic. When I’m feeling cynical I say that so few occultists and authors focus on money magick as unlike a lot of magick you can’t get around the hard nature of money. I’m in good company it seems. “[M]oney magic is utterly objectified: either you achieve what you’re conducting a spell for … or you don’t. Thus, there is little room left for fond delusions and facile cop-outs.” (xi)
Right from the beginning he is pulling no punches, money magick, it will work or not work, no dancing around it. The book starts with U∴D∴ making a case for what element money is, and while the answer is that we can’t really simplify anything down too much he makes a very compelling argument for money being Air as opposed to the more traditional Earth. Money isn’t some dead and static component in our lives or society, but it is a living, dynamic being which is better represented by Air than Earth. I actually used Water as the element of money for most of the same reasons U∴D∴ suggests.
A lot of the book is focused not on what most people would consider money magick, but more internal work. Why? Because we are filled with “culturally conditioned psychological blockages that have evolved over the centuries to actually prevent us from making [money magic] work.” (xii) We’re programmed with views on wealth and money that hinder us far more than they help us, and unless we can tackle them we will work for these programmed systems rather than our own benefit. I was very glad to see this current throughout the book, as a frank discussion on why we fail and a practical system to dig us out of our conditioned states is really needed.
The book contains some of the basic material that it seems every book from a big publisher must have these days: ritual creation 101, LBRP, planetary and elemental associations, and the like. Even though the majority of the magick in the book is freeform (as one would expect with Frater U∴D∴) many examples are given in the Hermetic frame work, to help us ceremonialists get our heads around his ideas.
Magick-wise he covers the creation of good luck charms (and their purpose isn’t what you think), deconditioning notions of self-worth and how money flows in our society, sigil magick, and use of planetary forces, specifically how Mercury, Jupiter, Venus, and Saturn all work together to increase or constrain out finances.
The book is written in Frater U∴D∴’s usual easy to follow and straightforward style. Examples, ideas, and exercises and woven into the book in a way that facilitates understanding of the material, requiring no backtracking unless that’s what the reader wants. Practical magick in concise writing and intelligently tackled. This book will get you thinking about money magick in a new way, and I would highly recommend it, even to people who currently don’t need help in that area, just to get your thinking in a new way.

Posted by kalagni in blueflamemagick
31
Aug
2011

Review: Mo: Tibetan Divination System – Jamgon Mipham


Mo: Tibetan Divination System – Jamgon Mipham, translated and edited by Jay Goldberg
Snow Lion. 1990. 156pp. 9781559391474.
While a lot of has been written on Tibetan Buddhism there is still a lot more to be translated and written about in English. This book covers one such area, Mo –which just means divination– in this case refers to a system of dice divination. This text is based on the version put forth by Jamgon Mipham (1846-1912), a renowned master from the Nyingma school, based upon his study of the Kalachakra Tantra and The Ocean of Dakinis, along with other texts and his own insight.
This system is deceptively simple, you role a die twice, and that gives you one of thirty-six possible answers. The die is rolled to make a pair, twice, the second two rolls being used to indicate how strong or weak the answer is, or how fixed or changeable it is. Each answer is split into eleven categories so that instead of a blanket statement you get information that is specific to family, money, enemies, spiritual practice, health, and the like.
One thing I really enjoy with this system (and there is a lot I enjoy) is that it is eminently practical. It is part of a religious system so when it says something is wrong it sometimes tells you what caused it, but it also recommends what sutras to read, or Boddhisattvas to work with, or what rituals to perform in order to increase your chances of success. I like having that answer right there, you may have to work out the physical side but this gives you the spiritual work to undertake. Of course the advice is specific to Buddhism, and some is specifically Tibetan Buddhist, which can limit the usefulness to non-Buddhists. Though some of the advice is simple enough that even someone without familiarity with Buddhism would be able to undertake, such as reading the Prajnaparamita.
Traditionally the die has six Tibetan letters on it, but you can substitute a numeric die or order a proper Mo die from the Snow Lion website. (This is where I felt a touch let down, as far as I can tell they don’t sell the die and book together, which I think is a mistake, and inconvenient). Also each letter has various attributes: directions, body parts, Buddha families, elements, and so on. These attributes can be used to give you more insight into the answers, and Goldberg mentions this but doesn’t explain how. While I’ve been cobbling together my own system of finding increased meaning it would have been nice to see more of it.
Also the nature of the advice/answers doesn’t allow for the same freedom of form in your questions that you would get with something like tarot. It took me a while to learn how to ask the right type of questions, which in many cases is just “Tell me about my health” “What’s going on with Frank’s job?” and so on. It’s a small thing but it wasn’t addressed and I wish it had been as I believe knowing how to ask the right questions is an important part of getting a relevant divinatory answer.
Regardless of my few quibbles I think this is an excellent book and essentially unique in topic, and as such I highly recommend it to anyone who has an interest in adding a bit more depth to their study of Tibetan Buddhism, or varying divination systems in general. I’ve experimented with the system many times in the last month and I’ve found the results very insightful as well as practical and synchronicistic to a degree that surprised me.

Posted by kalagni in blueflamemagick
16
Aug
2011

Review: The Esoteric Philosophy of Love and Marriage – Dion Fortune


The Esoteric Philosophy of Love and Marriage – Dion Fortune
Weiser. 1930, 2000. 92 pp. 9781578631582.
“This book upon the esoteric teaching concerning sex is addressed primarily to those who have no occult knowledge of the subject” (1). To clarify this introduction Dion Fortune is not talking about sex magick and the procedure of, but rather exactly what the title says the “esoteric philosophy” of it. Now the first sentence is misleading because while it mentions sex, sex itself is rarely mentioned in the text, it is primarily about marriage, which is often referred to as mating to separate it from the legal/religious institution.
So what is this text really about? It’s a spiritual philosophy book on the nature of humanity, how we became matter and more, what makes up our bodies (on various planes), what are sex, love, and marriage. Fortune puts forth the sevenfold model of reality: physical, astrals, mentals, and spiritual planes, and how we operate on them, and more relevant to the theme of the text how we interact with our partner on those various levels. Also how we don’t interact with them, and the problems and benefits of relationships that exist on different levels.
For example she discusses the problem with relationships where one person has “activated” a higher body than their partner (48) which while at first I felt as a bit odd as I read this, but as I thought about it more I could see the problems I just understood it through a different model. She covers how we relate to our partner on each plane in what she sees as alternating patterns of opposites and similarities, again I ended up agreeing with her, after I disagreed with what levels related how. She even discusses Soul Mates and Twin Souls, both in very positive lights, but stressed how exceedingly uncommon they are.
This book was written in the 1930s and it bears a lot of the traits of that time. Fortune mentions the great potential of psychic energy that is an unmarried childless woman (45) after all without a husband or kids women have nothing else to do with their time and energy. The book is written in male pronouns (which I always find odd with female authors) and explicitly about straight married coupled. Sex without marriage isn’t horrible, but not recommended. Masturbation or sex with someone of the same-sex cause great “injury…upon the nervous system” and forms horribly evil and destructive thought forms (87), and between those warnings I’m surprised my house hasn’t burnt down and my brain isn’t fried. She also claimed that “European civilisation has always valued women highly” (63) which is the half-truth of inter-war England with the battle of the babies and racial purity, but hardly the reality.
If you’re looking for a practical book on sex magick (and with a title like this I don’t know why’d you’d expect that) this isn’t it. If you’re looking for an interesting take on the esoteric unpinning of relationships, especially according to the popular models of the early 20th century, and can handle the racial and gender views of the era for what they are then “The Esoteric Philosophy of Love and Marriage” will make for a good read.

Posted by kalagni in blueflamemagick
07
Jul
2011

Review: Chöd Practice in the Bön Tradition – Alejandro Chaoul


Chöd Practice in the Bön Tradition: Tracing the origins of chöd (gcod) in the Bön tradition, a dialogic approach cutting through sectarian boundaries – Alejandro Chaoul, Forewards by Yongdzin Lopon Tenzin Namdak and Tenzin Wangyal Rinpoche
Snow Lion. 2009. 116 pp. with appendices. 9781559392921.
Chöd is a fairly obscure practice from Tibetan Buddhism and it also appears within Bön, the pre-Buddhist “shamanic” religion of Tibet. It is generally conceived as a Buddhist practice, framed in Buddhist imagery and philosophy, and the mythology places it firmly within the realm of Buddhism by use of its founder Machik Labdron, a Tibetan Buddhist saint. Yet in Bön the philosophy and mythology are a bit different though the practice is largely similar. So where did chöd come from?
Chaoul makes, what he believes, to be the first real study of chöd within Bön tradition. The book based upon his MA thesis at the University of Virginia, where he tried to find the interconnection between the two chöd practices. He did not focus on trying to find an origin for chöd but instead focused on how the practice has been shared and exchanged and developed between the two traditions. One tradition was not viewed as more legitimate or superior, instead Chaoul states “that the beauty of this rich, intricate, and often misunderstood practice, is to be found in the coexistence of many different views, which can expand beyond the traditional horizons delimited by social, academic, and sectarian boundaries.” (4)
I find this a curious and interesting case; as a perfect example of what he was studying Chaoul included in the book the sadhana called in English “The Laughter of the Dakinis” which is a sadhana within my lineage as well, even though his source is Bön and my lineage is Buddhist. So there I find not just the general sharing, but a specific ritual within both traditions. Personally it was a great book to read because of my lineage, my lama taught me (and understands this) through the Buddhist perspective and it was great to see the other, less common, perspective.
In fact in my initial chöd training I learnt that chöd had incorporated aspects from Bön, as it had from tantra and sutra traditions and even Hinduism, but I was unaware that there was a full chöd tradition within Bön. Most of this book made sense, and I could see the exchanges and changes, and some parts had me really wondering. For example when describing the tools the damaru (drum) is described as being made from two skulls (53) whereas I was taught, quite emphatically, that the damaru is to be acacia wood and the skull drums are from an unrelated tradition but due to similar appearance get associated with chöd, but should never be used for chöd. (Sidenote: The damaru shown on the cover is quite clearly not made from skulls) Things like this intrigue me, I want to learn is this a difference between Bön and Buddhist chöd, or is this lineage specific and my lama was speaking from his bias?
This book is highly academic, as mentioned it was based upon an MA thesis, it has 299 endnotes (to help make the point), so if you’re looking for an easy read, this isn’t it. This book is not appropriate for someone curious about chöd or looking to learn it, too much of the knowledge, history, mythology, and philosophy is chöd specific. For those studying chöd the complete sadhana of “The Laughter of the Dakinis” is included and “intended for use by those who have received transmission and explanation from an authentic lineage holder” (69) and if you are a chödpa (Buddhist or Bönpo) with an academic or bookworm leaning, this book is an excellent read and resource.

Posted by kalagni in blueflamemagick
02
Jun
2011

Review: The Dictionary of Demons – Michelle Belanger


The Dictionary of Demons: Names of the Damned – Michelle Belanger
Llewellyn. 2010. 362 pp. with appendices. 9780738723068.
For the sake of transparency before I start this review I will admit to two reasons why I could be biased toward the book.
1. Michelle is a friend of mine.
2. Jackie, the very talented artist who did the alphabet art and several seals and pieces of art within the book, is also a friend or lab partner.
Of course people who know me, know I’m not exactly easy on most of my friends…
From Aariel to Zynextyur (is he next to your what?) this book has a listing of over 1,500 demons from the grimoiric tradition. This book is an amazing wealth of information on the entities within. Michelle worked strictly from an academic perspective; personal experiences and ideas do not enter into the text, only what information Michelle could dig up from the grimoires. Dig up is a great way to put it, Michelle went through an extensive process of several years of cataloguing these demons and searching for more information, other translations, older manuscripts. The common and popular texts like the Lemegaton and the Book of Abramelin were used, as well as more obscure texts like Liber Juratus Honorii, Caelestis Hierarchia, and Liber de Angelis.
“This book is not intended to be a how-to book on grimoiric magick” (10) instead it is as the title says a dictionary of names that have appeared in various texts. Names, ranks, and powers are given, along with much more. The entries on a demon let the reader know what grimoire they appear in and in many cases the several grimoires they have lent their names too, as well as information like what their name may be derived and distorted from as well as showing how some demons are most likely the same figure but over the course of years scribal errors have pushed their names further apart. Michelle pieces together part of the puzzle of grimoires, by analyzing names and lack of names in different texts Michelle attempts to establish a connection and timeline between the various books. Interspersed with the different entries are small articles by Michelle and Jackie about various relevant topics to the text, such as the scribal process involved in medieval grimoires, the history of Jewish appropriation in Christian mysticism, and comparing different lists of what demon rules what directions.
While most of the book is written in a straight forward manner Michelle was not above the occasional humorous observation. “From the profusion of [love] spells in all the magickal texts, it would seem that practitioners of the black arts had a very difficult time find a date in the Middle Ages” (15) or pointing out that Pist, who helps you catch a thief, has a name that sounds like how one would feel when stolen from (247).
While reading it I only noted one thing that seemed off in that Michelle attributed Mather’s translation of The Sacred Mage of Abramelin the Mage to a 15th century manuscript, when I have always seen the French manuscript dated to the 18th century. All in all I was greatly pleased and impressed with the effort, resources, and scholarship Michelle put into this book. While not a practical how-to guide, this book is an invaluable resource of names and histories for those interested in the grimoiric tradition. I felt the plot was a bit dry, but it had a wicked cast of characters.
Also for those wanting a related, but simpler text, I recommend you check out Michelle and Jackie’s D is for Demon. It is a delightful (not for) children’s book of rhymes leading you through 26 demons. I, of course, got a copy for my two-year old niece to make sure she is brought up right.

Posted by kalagni in blueflamemagick
25
May
2011

Review: Hundred Thousand Rays of the Sun – H. E. Lama Tsering Wangdu


Hundred Thousand Rays of the Sun: The Sublime Life and Teachings of a Chöd Master – H. E. Lama Tsering Wangdu, translated and edited by Joshua Waldman & Lama Jinpa
Lulu. 2008. 213pp. 9780557004096.
Finding and reading this book was an unusual and humorous event for me, my lama would probably read into it more -that I’m on the right path- I’ll just say it happened. So I saw the cover of this book from a distance and my first thought was that it looked like the various covers and handouts created by Lama Jinpa, only when I looked closer did I realize it was about our Lama and Lama Jinpa himself had helped with the book. That is all I needed to decide to get the book.
This book is an autohagiography of H.E. Lama Tsering Wangdu, a beautiful and gentle soul, as well as a wise and forceful ch‏‏ödpa. This tale follows him from the events of his crazy wisdom life from birth to the present day, including a meta-story section about being approached by Joshua Waldman to write the text.
Now as someone recognized as a master of his tradition it should not be surprising that parts of his story seem pulled straight from the tales of the Boddhisattvas and great yogis of the past. Born with a caul on his face and teaching his mother the mantra of Buddha Amitabha when first learning to talk (9) you can expect he would lead an interesting life.
In his youth he was transferred to a monastery and in his tale you see the political side of power in a temple that one might not expect. He came to age balanced between his family life and his religious life during the time of the Chinese invasion. Though lucky enough to be out of Tibet at the time you can read of the pain this caused him and his family.
Much of the book is focused on his wanderings as a chödpa performing chöd in the wilderness of Tibet, Bhutan, and India. The miracles, visions, and events he experienced were fascinating, if at times hard to believe. This section of the book proved to me very insightful because it showed me the role that chöd has in the life of the master I’m studying under; it takes it out of realm of the “classroom” and into his life.
The Dalai Lama said to Lama Wangdu “Padampa Sangye has no community of practitioners. It’s important that you establish one for the tradition” (164) and this book is part of that process as well as detailing the amazing events that led to Lama Wangdu founding his temple and then seeking out students to train in the dying practice of chöd. What surprised me is this book contains some basics on performing chöd, which in personal correspondence was warned against attempting without having received the blessing of Machik. None the less I will trust that the bare basics revealed in the text are nothing that could harm a practitioner if they did not have the blessing and that Lama Wangdu knew what he was doing.
While the story itself is quite engaging Lama Wangdu is not an author and the book doesn’t read like a story. In fact the best analogy I have is the type of rambling tale your grandparents tell you. It’s interesting, has lots of information in it, but doesn’t always follow a coherent narrative and occasionally a detail is lost. For example at one point Lama Wangdu mentions meeting his wife in a specific town, but we never hear of her or their relationship again. It took me a bit of time to get used to this style but once I did I found the cadence almost endearing.
For students of chöd and chödpas this is a great look into the life of one of the masters of our practice, but students of Buddhism in general it is still a great tale of a wandering yogi and his spiritual journey.

Posted by kalagni
28
Apr
2011

Review: Pamela Colman Smith Commemorative Set


Pamela Colman Smith Commemorative Set – Stuart R. Kaplan
U.S. Games Systems. Inc. 2009. 9781572816398.
Pamela Colman Smith is an unsung hero and artist in western occultism. She most famously illustrated the Rider-Waite tarot (I’ll discuss the naming convention later), largely based on Golden Dawn symbolism and teachings, and it is probably the most influential tarot deck ever. She was much more than this though, she was a quiet mystic, a member of the Golden Dawn, and a talented artist who received some recognition in her time and was sadly forgotten.
The Pamela Colman Smith Commemorative Set tries to bring this visionary woman back to our lives. The set contains two books, a tarot deck, and some artistic extras, which will all be discussed in their own time. This set was released in 2009 (somehow I missed hearing about it) on the centennial anniversary of the publishing of the Rider-Waite tarot and I think it is great collection to have.

Back of the Smith Waite Centennial Tarot


The first book included is The Artwork & Times of Pamela Colman Smith by Stuart R. Kaplan. This relatively small book of just over 100 pages is exactly what it sounds like. Kaplan tells the story of “Pixie’s” mysterious life. As you’re led through her life Kaplan also gives many examples of her art, in fact only once is there a spot where you can open the book and there isn’t some example of Pamela’s art. She lived a fascinating life; charmed, beautiful, sad, and lonely all at the same time. Most people only know Pamela as the Rider-Waite artist but she was far more than that, an accomplished artist who had shows in New York and London, an author and artist of folk tales from Jamaica, and a poet. The story is sad and the art is just beautiful. It was much to my dismay after reading the book I found out you cannot obtain prints of her artwork and my favourite painting from the book seems to have no presence on the internet at all.
The second book is The Pictorial Key to the Tarot by Arthur Edward Waite. I feel there is little to say about this book, it was originally published in 1911 to explain the Rider-Waite tarot. This particular edition does not contain the images of the cards.

Centennial Strength


The set comes with The Smith-Waite Tarot Centennial Edition deck. This is not just another reprint of the Rider-Waite deck you’re used to seeing everywhere. First off, to clarify terminology, the deck you see everywhere, and probably have is properly called the Rider-Waite tarot; Waite after A.E. Waite and Rider after the publishing company that first produced it. Some people, myself included, refer to it as the Smith-Waite or Waite-Smith tarot in an attempt to remind people who gave us this deck. The deck included in this set is properly called The Smith-Waite Tarot Centennial Edition, firmly putting forth that Pamela Colman Smith was one of the creators and will not be forgotten. There is more to it than just the name change though, the Rider-Waite deck is filled with bright, almost jarring colours. No yellow is a muted yellow, it is a daffodil screaming yellow, and this is a product of how the earlier decks were reproduced from the original.

Common Strength


For The Smith-Waite Tarot Centennial Edition Kaplan has used a 1909 printing of the deck to restore the deck to its original colouring, something I find far more peaceful and elegant than the borderline cartoon colouring of the general deck. I find this makes the cards stand out more and the subtly of shading and symbolism easier to see and work with. Also, this deck has done away with that gawdy blue and white diamond pattern on the back of the cards; instead the back is adorned with Pamela’s monogram and a rose. It isn’t a reversible back due to the rose, but it is subtle enough that you still can’t pick out which way is up without turning the cards over. Without a doubt this version is replacing my Rider-Waite tarot.
Lastly the set comes with a few artistic extras. It contains six reproduced postcards with Pamela’s artwork, only one of which is an image from her tarot. It contains three 5×7 prints of some of her art and a 5×7 photo print of Pamela herself.
Everything comes in a handy box with packs away nicely. My only complaint about the set is one I’ve had with far too many decks I like and that is it contains a drawstring bag for the deck rather than a box. The box that the art, deck, and books come in is too large to carry around and I find decks not in boxes get damaged too easily so I have to find another storage device for my cards. Other than that small complaint, I found the set wonderful. It is great to see Pamela Colman Smith getting the attention she deserves and the deck, the art, and the books are just wonderful. Really a must have for any tarot enthusiast.

Posted by kalagni in blueflamemagick
12
Apr
2011

Review: Magic in the Biblical World – ed. Todd E. Klutz


Magic in the Biblical World: From the Rod of Aaron to the Ring of Solomon – edited by Todd E. Klutz
T & T Clark International – Journal for the Study of the New Testament Supplement Series 245. 2003. 261pp. 0567083624.
“[A]lthough the increasingly recognized shortcomings of defining ‘magic’ as a primitive form of behaviour exemplifying a type of mentality different from and inferior to that of ‘religion’ had become apparent to a handful of scholars by the 1950s, the majority of authorities continued long after this to assume that such definitions were valid and useful.” (2)
This issue is central to the text, essentially every chapter –each being an essay by a different researcher– devoted some time to trying to define magic in relationship to religion. The papers originally came from the Magic in the World of the Bible colloquium in 1999, the focus was not on the validity or reality of magic, or the question of Jesus as a magician, but instead the focus was to understand the notion of magic in the social and legal world of the historical context of the Bible.
This is an academic text, not a practical or theoretical manual, within the covers of the books it is all about history, language, and politics. Only two spells, from Sefer ha-Razim, are given in the book and only so that paper may dissect the ideology behind the spells.
It is commonly believed that to Judeo-Christian-Islamic faiths the distinction between magic and miracle is that miracles are from YHWH, and magic is from other sources. The first two parts of the text, of three, grapple with this idea, is it valid and historical? To do so they provide a close reading of the mentions of magic and miracles, the Hebrew and Greek words used for them, and the names applied to the practitioners. Parts of this discussion are highly specialized, requiring an understanding of ancient Hebrew and Greek grammar to follow, but if you can work through the language (or perhaps skip it all together) the conclusions are interesting, and intimate that in the Biblical world magic and miracle weren’t as definitive of categories as many people think.
The paper “Magic and Scepticism in and around the First Christian Century” was quite intriguing. In it the author analyzed the magic/miracles of the early apostles and the reactions in the texts, and begs the question did people really believe and accept magic/miracles to the extent we believe they did, or was the population they were trying to convert sceptic not just of their faith, but of faith and miracles in general. It includes some really interesting reading of the evidence.
Part III of the book was of the most interest to me, as the title “’Magic’ in Disreputable Books from Late Antiquity” may imply. In these papers the authors dealt with Sefer ha-Razim, The Testament of Solomon, and the origins and etymology of Alchemy. The focus was largely to analyze the clearly magical tradition that existed and the source and ideology behind these practices. Here we get a close reading of the Greek artifacts left in Sefer ha-Razim and the astrological implications in The Testament of Solomon.
As I said early on, this is an academic text, this is not a practical or theoretical manual. If you’re looking to practice a Biblical form of magick, this book will be of little to no use for you. If you’re a historian with a passion for the Biblical tradition and/or Biblical magick this book may be of little practical use, but will be without a doubt fascinating and insightful.

Posted by kalagni in blueflamemagick
11
Feb
2011

Review: The Golden Dawn Enochian Skrying Tarot – Bill & Judi Genaw and Chic & S. Tabatha Cicero


The Golden Dawn Enochian Skrying Tarot: The Synthesis of Eastern & Western Magick – Bill and Judi Genaw and Chic & S. Tabatha Cicero
Llewellyn. 2004. 418pp. 0738702013.
“The Golden Dawn Enochian Skrying Tarot is unique among all published Tarot decks” (1) it “is not simply a Tarot deck with a book of card descriptions. This kit contains a complete system for magickal and spiritual growth. It includes card spreads, meditations, exercises, and rituals that are provided for three levels of spiritual attainment: Beginner, Intermediate, and Advanced.” (2)
This may sound like a grandiose claim but the Ciceros and Genaws managed to win me over to this point of view. It is definitely a unique deck. Rather than the traditional 78 cards this deck has 89 cards, and unlike the traditional Major and Minor Arcana this deck is divided into four elemental suits of 22 cards each, one Spirit elemental card, and the cards are double-sided. Honestly the structure is so different I wonder why they felt the need to call it a tarot deck rather than a divination deck. This deck also comes with a book more than four hundred pages long, just a small sign about how detailed this deck is.
This deck is probably the most complex deck I’ve ever dealt with. One side of the deck is composed of “Western Tattvas” or alchemical symbols, the others side is an intricate synthesis of various symbols and parts of the Enochian Golden Dawn tradition. The Ciceros and Genaws consider the traditional Tattvas and Western Tattvas as both equally valid, but feel that the Western Tattvas are more appropriate and accessible to a Western magickian studying Western systems. So instead of the traditional Tattvas and colours, the deck uses the elemental triangles and colours from the Western Mystery Traditions. The Western Tattva cards are composed of single element/Tattvas, sub-elements, and tri-elemental combinations. The Enochian side of the cards are far more detailed and difficult to explain. They match the elemental attributes of the other side of the card, and are composed of elemental sides of the Enochian pyramids, Enochian angels attributed to the appropriate section of the tablet, astrological correspondence, an Egyptian God, Major Arcana parallel, Hebrew letters, and geomantric symbols. There is definitely a lot going on with these cards.
As mentioned in their introduction the cards serve more than just a divinatory function but actually compose part of a magickal tradition. The Enochian side of the cards can be used to compose the elemental tablets for use in Enochian magick, and the book contains enough of the Enochian theory and Keys to get someone going. An obvious and major part of this is, as the title of the deck says, skrying. This book contains some of the best training exercises for skrying I’ve ever encountered, and I was very pleased and surprised with that. The book leads the reader through increasingly complex exercises to train the magickian for skrying and astral projection. What surprised me was that as a divination deck, that all of the skrying was consciously chosen. If you want to understand something, go through the deck and find the most appropriate card according to the meaning in the book and skry through that card. I don’t see why one couldn’t (or shouldn’t) simply shuffle the cards and draw out the most appropriate card to skry, after all divining gives us access to reasoning beyond our self. The book contains some fairly standard magickal exercises, as well as some unusual ones, such as the creation of elemental “energy balls.”
The only thing I could really complain about is that since the structure is so different from a standard tarot deck, lacking intuitive images, and just so complicated, that the deck will be exceedingly complicated to learn. Beyond this issue I think the deck and book are quite marvellous. What these cards lack in stunning artwork they make up in sheer information. Not a deck for everyone, but anyone seriously studying Western Traditions and/or the Golden Dawn then this deck would make a great addition to your magickal repertoire.

Posted by kalagni in blueflamemagick
13
Jan
2011

Review: Low Magick – Lon Milo DuQuette


Low Magick: It’s All In Your Head… You Just Have No Idea How Big Your Head Is – Lon Milo DuQuette
Llewellyn. 2010. 206pp. 9780738719245.
“Stories are magick.” (1) With that simple idea Lon Milo DuQuette begins to draw the reader into another wacky, hilarious, and insightful journey of magick and life. I will be frank right off the bat and discuss my problems with this text. I spend a lot of time on public transit reading and this memoir had people on the bus eyeing me like I was a bit crazy. Lon is quite simply a funny guy and at many points in his stories I found myself laughing- sometimes at him, sometimes with him, sometimes because a crazy idea seemed too much like me. Unfortunately when someone suddenly breaks out laughing (especially if that laugh has a tinge of mad scientist to it) people in public don’t know what to do. If you don’t mind odd looks you can read this in public, otherwise read it at home.
The humour is a great drive in the book it helps keep the stories from being too serious and not being a dry biography. Sometimes the asides and comments are just so random and funny that I couldn’t help but laugh such as the mention of nachos and guacamole as “the fast-food favorite of California magicians whose wives are out of town.” (73) That line was right in the centre of a fascinating story of a ritual spanning a few days involving Lon, the Tarot of Ceremonial Magick, and the various spirits tied to the deck.
Now this memoir isn’t just a stroll down memory lane, there is “a great deal of theory and technical information within my nonchronological narratives.” (2) So there are stories, there are laughs, and there is actual information. What I enjoyed what not so much how Lon did certain rituals but his discussion of why he did certain rituals and why he did them certain ways. When discussing a curse on a friend, rather than just using some standard ritual to undo it, or to just say what he did, Lon leads you into his head (and it is all in his head) to show why he decided to use A Midsummer Night’s Dream as the foundation to remove the curse.
Lon goes back and forth from discussing magick in a very traditional ceremonial sense and something more free form. The stories flow from Goetic demons to invoking Ganesha to the tune of “Pop Goes the Weasel,” from the Hermetic Rose Cross to gorging on quiche for astral adventures. The book covers so much in a great tone. On one hand Lon is confident about his experience and information but knows where his limitations are, and yet the book never has the tone of a magician who thinks too highly of himself. The book discusses success and failure, brilliant ideas and not-so-clever ones.
The title of the memoir is from an early work and it is a statement that I’ve seen people toss around both for and against DuQuette on various email lists and message boards. In this text he goes into more detail about it. “This is not to say, however, that I believe magick is purely psychological. What I am saying is there is more we don’t understand about the human mind than we do understand.” (133) In true DuQuette fairness he discusses this just before describing two stories where the magick and the results seem so removed from him that understanding it as being in his head is quite a challenge, even to him. Whether you agree or disagree with the idea, Lon does show through his experiences where his logic for this idea comes from. A strength of Lon’s writing is his ability to lead you into his understanding, so even if you disagree him you can understand why he thinks a certain way.
This is a hilarious book, filled with great insight into the world of magick, and into the head of one wise and wacky wizard.

Posted by kalagni in blueflamemagick