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Magická praxe dle Necronomiconu

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Tradicionální přístup • Chaosmagický přístup • Zóny stínu • Evoking Yog-Sothoth • Liber Nice • Liber Nasty

Pokud hovoříme magické praxi související z Necronomiocnem, nutně se dostáváme ba rozcestí, kde se musíme rozhodnout zda hodláme praktikovat v ritu tradicionálním, tedy zda se budeme držet tradiční starosumerských a starobabylónských rituálů a technik a plně budeme dodržovat tento styl a směr nebo zda-li zvolíme novou moderní formu magie a to praxi chaos magickou. Z obojího zde něco málo nakousneme a tak si laskavý čtenář sám může utvořit názor na to, kterým směrem se hodlá vydati.

Praxe dle starosumerské tradice

Jak jsem již podotýkal na stránce s pravým Necronomiconem, tradiční praxe může přinést nečekané výsledky. Konkrétní postupy a metody lze vyčísti z textu samotného, ale prozatím zde publikovati nebudu. Časem zde jistě najdete mnohá doporuzčení a metodologii, ale ne tak nyní. Ještě nepřišel ten správný čas.

Praxe dle ritu chaos magie

Jozef Karika a Necronomicon v Zónách stínu

Jozef Karika známý slovenský (československý) mág, vydal v nakladatelství Vodnář v roce 2005 knihu Zóny stínu, v které se na několika málo stranách věnuje i problému magické praxe dle Necronomiconu v konceptu chaos magie. S jeho laskavým svolením, zde jeho text uveřejňuji. Tímto bych mu chtěl také velmi poděkovat za vstřícný přístup k mé práci stran Necronomiconu i za jeho benevolentní svolní. Díky!

Jozef Karika, Necronomicon (Zóny stínu, nakladatelství Vodnář Praha 2005)

Abychom předešli zbytečným diskusím poznamenejme hned úvodem, že spor o autenticitu Necronomiconu a Lovecraftových mýtů nepovažujeme za důležitý a přikláníme se k postmodernímu přístupu chaos-magie objasňovaném P. Hinem: „Na rozdíl od množství magických systémů, které jsou všechny založeny na určité mýtické nebo historicky odvozené minulosti (jako Atlantida, Lemurie, Albion, atd.), chaos-magie se volně inspiruje science-fiction, kvantovou fyzikou a čímkoliv jiným, co si její praktici zvolí. Spíše než se pokoušet obnovit a udržovat tradici vedoucí nazpět do minulosti (a k bývalé slávě), je chaos-magie přístupem umožňujícím jedinci využít cokoliv, co považuje za vhodné jako dočasnou víru, nebo systém symbolů. To, na čem záleží, je výsledek jaký získáte, ne ‚autenticita' použitého systému.“ ([115], 10).

Stejně tak A. Hulse o obou verzích Necronomiconu tvrdí: „Z těchto dvou verzí knihy Necronomicon se odvíjí nová magická tradice, obohacená novými mocnými jmény, která se zakládají na hierarchii kosmických sil, jež předcházely starověkým bohům a bohyním Babylonu a Sumeru. Ať už je to celé vymyšlené, nebo ne a skutečný Necronomicon samozřejmě nikdy neexistoval vně Lovecraftovy imaginace, přesto jsou obě tato díla, totiž Necronomicon a Crowleyho magické texty, základními texty moderní magie. Budoucí generace mágů budou považovat obě tyto tradice za skutečné a autentické magické učení minulosti asi tak, jako my dnes nahlížíme dílo Deeovo, Agrippovo a mnoha dalších.“ ([121], 94). V zásadě tedy může být jakýkoliv "vymyšlený" koncept cennější, než historicky autentický systém, ukáže-li se v individuální magické praxi jako efektivnější stimulans víry 1.

Korespondence Prastarých a Lovecraftových zón se sefirami Stromu života podle K. Granta:

Praktik může navazování komunikace s Prastarými započít skrze jejich velekněze - „pána vodní propasti“ - Cthulhu, snícího v podmořském městě R´lyeh. Cthulhu dokáže stimulovat lidskou snovou aktivitu do forem, ve kterých dochází ke zhlídnutí gigantických bizarních měst Prastarých; později k vizím samotných Prastarých a komunikaci s nimi. K navazování snového kontaktu s Cthulhu může mág využít metody sigilární magie, postupy snění nebo bdělého snění. Efektivním je Lovecraftovo zaklínadlo uctívačů kultu Cthulhu, nesoucí nelidský původ: Ph`nglui mglw`nafh Cthulhu R`lyeh wgah`nagl fhtagn.

Toto zaklínadlo je vhodné opakovat před usnutím spolu s dynamizovaným přáním navázání kontaktu. Kromě vizí nelidsky působících skulptur a monumentálních budov je prvním znakem blížícího se setkání s Prastarými výskyt tzv. zvědů (Castaneda) v mágových snech a to ve formě šoggotů - slizkých proměnlivých „organických“ mas, nesoucích nejčastěji chobotnicovité prvky. 2

Pro tvorbu základních rituálů a magických postupů s Prastarými vypracoval fráter Tenebrous základní korespondenční síť.

V následujících tabulkách přihlížíme k sumero-babylónské verzi Necronomiconu.

Základní korespondence:

Živlové korespondence:

Zodiakální korespondence:

Klifotické korespondence 50-ti Mardukových jmen 3:

Podle Necronomiconu může kněz těchto 50 božích jmen využívat až poté, co vystoupí po „žebříku světel“ do „posvátného města“. Tento výstup můžeme chápat jako zdolání 22 stezek/tunelů Stromu. Podnětným experimentem může být v tomto případě skloubení 50-ti božích jmen Necronomiconu (+22 jeho božstev korespondujících s 22 stezkami Stromu) a 72 merkurských protigéniů, v kabale chápaných jako 72 protipólů „božích přívlastků“.

Phil Hine, Aspects of Evocation: Evoking Yog-Sothoth

Dalším textem, kterým Phil Hine bezpochyby přispěl k využítí Necronomiconu jako systému magické praxe, je jeho Aspects od Evocation (Aspekty evokace) s poslední kapitolou Evoking Yog-Sothoth (Evokace Yog-Sothotha). Zatím jej zde laskavému čtenáři předkládám v angličtině. V knihovně možno stáhnout kompletní dílo.

Introduction

One of the aims of the Esoteric Order of Dagon is to develop effective magical techniques with which to interact with the Great Old Ones. As a member of the Pylon of Yog-Sothoth Lodge, I have become increasingly interested in the possibility of ritually evoking this entity as a tangible phenomena. The aim of this article is to expound a possible methodology by which entities such as Yog-Sothoth can be contacted, drawing together research in different fields of enquiry, and exploring how they relate to the Cthulhu Mythos. I feel that, rather than exploring Lovecraftian themes using traditional magical systems such as the Qabalah (though obviously, it may provide a useful parallel), the most obvious place to look for guidelines is Lovecraft's fiction itself. From this, we find that for example, in The Dunwich Horror, Lovecraft clearly illustrates that 'hilltop rites', associated with stone circles and strange geophysical phenomena, are a key when approaching entities such as Yog-Sothoth. Bringing the Great Old Ones into our dimension requires some form of 'gate', which in mythos tales, is often a wild outdoor site, a stone circle, tower, or a similar type of power spot. Lovecraft is also careful to point out that such sites have, in historical terms, a long history of strange manifestations associated with them. Again and again, he places great emphasis on the folklore of those who live on the borders of such areas; that 'locals' have traditions that the educated sceptics appearing in the tales scoff at. The theme of specific regions which have a long history of strange manifestations is well-documented. John Keel, in Strange Creatures From Time & Space, explores several cases involving the manifestation of strange beings that appear to be localised to a particular region. One example of this is the 'Moth-man' sightings in West Virginia, which occurred between 1966-1968. Another area, perhaps of more interest to UK EOD initiates is Ilkley Moor, which has a long, and well-documented history of strange phenomena encountered, from ghosts and black dogs to UFOs and what modern researchers in the field of Earth Mysteries call Earth Lights.

The Earth Lights phenomena has arisen largely from the work of Paul Deveraux, editor of The Ley Hunter and co-founder of The Dragon Project. His theories are drawn from the fact that the Earth produces a range of light-forms by natural processes. These 'unexplained' light-forms have been interpreted by those who encounter them as UFOs or spectral manifestations. The occurrence of these phenomena is commonly found to be specific to a particular region. The lights often 'follow' cars, or are reported by observers to behave 'as though they were being guided' or were intelligent. Deveraux notes that outbreaks of EL phenomena are sometimes associated with columns of gaseous material, which can be interpreted by observers as 'white lady' type ghosts. Researchers in the field of Earth Mysteries hypothesise that the source of such light-forms is the tectonic activity of the Earth, where stress along fault lines combines with other factors to emit light phenomena in the area around the fault line. Deveraux notes that medieval tin and copper miners actually looked for the appearance of 'lights from the ground' when searching out new mine sites. A UFO 'flap' around Ilkley Moor in 1984 appears to validate this theory, as it followed an exceptional earthquake in that area, which measured at 5.5 on the Richter Scale. Some accounts of observers of light f or ms (commonly perceived as UFOs) suggested that the manifestations followed the patterns of the fault lines that run under the region. Deveraux's book, Earth Lights Revelation, explores this kind of activity all over the world, and notes the strong connection between UFO sightings and geological faulting. While many Ufologists reject the Earth Lights theory which in part explains UFO encounters as a purely terrestrial phenomena, Earth Mysteries research is continuing to document evidence to support and further edify Deveraux's ideas. Reading accounts of Earth Light sightings and their relationship to specific regions and underground activity is for me, very reminiscent of Lovecraft's accounts of the activities associated with the Great Old Ones. What is perhaps also significant for the modern magician is that very often, stone circles and other sacred sites are situated in regions where geological faulting takes place. Deveraux proposes that the sites perhaps served to amplify and focus the natural occurrence of light phenomena. There is a wealth of folklore worldwide which could be related to the appearance of Earth Lights, from Will 'o' the Wisps to Faeries, Ghosts, and more recently, UFOs.

From Butterflies to Beezlebub

I am g reatly indebted to the recent explor ations by Fra. Choronzon of the Illuminates of Thanateros for his lucid exposition of Chaos Mathematics, especially in its relation to magical entities. In an essay entitled 'Chaos Invocation', Fra. Choronzon writes that:

' We are all aware that information can be transferred from one place to another by modulation of electro-magnetic standing waves. I would like you to consider the possibility that inform ation might also be capable of storage or transfer within a toroidal (i.e. doughnut-shaped) structure having an electromagnetic character.'

Choronzon goes on to suggest that such ordered structures arise quite naturally out of the Chaos Mathematics which governs the behaviour of gases and liquids. Probably the best- known example of this is the great Red Spot which appears in Jupiter's atmosphere. He gives the example of a blown smoke- ring being such a structure, and goes onto point out that it is conceivable that a non-smoker could equally well project a ring of gas from their lips, which could be established in the atmosphere, though its presence, by normal standards, would be impossible to detect. Choronzon proposes that it is mathematically possible for such structures, which have (at least in part) an electromagnetic character to exist within the Earth's magnetic field. He also proposes that it is possible to produce such structures by expending energ y in the form of neuro- chemical activity in the nervous system. In short, physiological gnoses of the sort used by magicians in ritual can produce such toroid structures. The above has interesting implications for both magicians and researchers into Earth Mysteries. Over the past year, I have been conducting a great deal of research into the creation, usage, and aetiology of evoked entities, including both the demonic forms of the Goetia and the 'Elemental Servitors' created by magicians to perform a specific task. In the latter case, the process is very much one of creating an 'information matrix'; that is, of laying down a set of instructions which define the nature, abilities, and functions of the entity. Into this information matrix is projected energy, which forms the entity as a whole, which is then able to act, independently of its creator. A purely psychological or subjective account of this process cannot account for the ability of such an entity to manifest results (in accordance with the creator's intent) in the physical world. Following Choronzon's ideas on Chaos Dynamics, it seems likely to me that in evoking, and thereby creating, an elemental servitor, one could be bringing into existence a structure such as is outlined above. If we can accept (at least in theory) that these structures are capable of retaining information over time, then we could be looking at a partial model for a wide range of phenomena associated with discrete 'spirits'. In my experience (and that of colleagues), the more 'work' that is given to an elemental servitor, the more 'powerful' it becomes - in terms of its ability to manipulate probabilities, and eventually take on an independent character of its own. It is not unknown for powerful entities to survive the death of their creator. The more people that 'create' such an entity also enhances its survival and capacity to store information. In these terms, it is easy to see how a small spirit may, given time and the energy input (directed through ritual and other techniques for directing energy) by enough people, could become what we commonly assume to be 'gods'. To side-step for a moment, I wish to look again at some of the phenomena associated with UFO and spectral encounters. One factor that rises time and again to haunt the sceptical researcher is the commonality of experiences between different individuals who come into contact with these anomalies. Historical research into UFO 'flaps' shows that there have been spates of sightings of mysterious spirits, dirigibles, aircraft, submarines, and of course, flying saucers, throughout history. Also, numerous reports from individuals who have been 'contacted' by extra- terrestrial entities show similar structural features in the accounts which have been 'remembered' (often by hypnosis being used as a recall technique). In dealing with such phenomena, there is obviously a great many factors which need to be taken into consideration, but I would like to discuss some of the possible processes which are occurring, with the aim of weaving them into the discussion later. Perhaps I should begin by making a declaration; that I do not believe that consciousness is a purely internal or subjective experience; rather, it is an emergent property of our interaction with the biosphere as a whole. I would assert that consciousness, and the self-referential awareness of human beings, are not necessarily one and the same. When individuals encounter something 'outside' their embedded structure of 'how the world should be' - that is, consensus reality, it seems to me that there is a factor which can be termed 'the credibility envelope' which comes into play, whereby an individual 'fits' the experience into a category that least strains the limitations of consensus reality. Thus a strange encounter may become a meeting with a religious entity, a ghost, or creatures from outer space. Conscious 'belief ' in the validity of such entities is not necessarily a factor, since all these phenomena are part of the folklore of 'the unknown' and can be present as 'memes' (units of information) in the subconscious mind of the individual, thanks to our information-rich culture, with its vast networks of media for the tr ansmission of infor mation. Investigation into such experiences suggests that people, given some form of unusual stimulus, such a strange light, will elaborate all kinds of information. Recall techniques such as hypnosis are fallible in that the psychological tendency to confabulate information (an unconscious defence mechanism) tends to yield up a great deal of information which investigators are expecting to hear, which can again be drawn from information stored in the unconscious about what is commonly associated with this type of experience. Another example of this process is the reports of so-called survivors of 'satanic child abuse' which is rich in detail about bizarre practices but very hazy when it comes to names, dates, places and so forth. The common themes which arise in such encounters could well be a product of cultural similarities between individuals, or even commonalities formed from the way the human brain structures perception.

Paul Deveraux tentatively asserts the proposition that the Earth Light phenomena is consciousness-sensitive. That is, that the energy forms are sensitive to the conscious mind of the observer. Many accounts of Earth Lights talk about the lights following the observer, playing 'tag' with them, or appear to display the characteristics of being intelligently guided. This brings us back to magical phenomena and Fra. Choronzon's 'Chaos Invocation' theories. When creating (or evoking a spirit from a grimoire), we are focusing energy and building an information matrix which, in turn, allows the energy to create a discrete entity which behaves within the limits of the information given - either the information which defines the characteristics of the entity, or the information given in the grimoire. This process is similar (though far more intentional and directed) to the interaction between a strange phenomena - an Earth Light for example, - and the individual who encounters it. 'Traditional' theories concerning the interaction between human beings and spirits time and time again recount the idea that spirits 'like' interacting with humans because we confer on them a property of 'individuality' that they do not inherently possess. I feel that there is a grain of truth in this view; that our capacity to organise and structure information into discrete wholes is a key feature in coming to grips with this kind of experience. All magical psychocosms, such as Qabalah, Abra-Melin, etc., give a series of instructions as to how entities summoned using those structures behave. Bearing in mind Fra. Choronzon's ideas concerning the toroidal structures which are at least partially electro-magnetic in character, I would say that it is not beyond the bounds of possibility for such a phenomena to be related to occurrences such as Earth Light encounters. If such an energy form responds to (or stimulates) the human capacity to create an information matrix, or indeed if our interaction with the energy form produces as an emergent property a gestalt in accordance with either a deliberately projected or an unconsciously formed idea of what the phenomena is, then we are close to arriving at a working methodology for accounting for a wide range of occurrences. Drawing on Fra. Choronzon's work further, if we can accept that the energy form, once given a structural definition by an initial encounter with an individual or group of individuals, can retain that definition over time, then it becomes possible to see how people can, during an encounter 'flap' in a given region, report seeing similar manifestations. In short, the energy form, once given a structure, can retain this information, and feed them back to other individuals who subsequently interact with them.

The Neuromancer Effect

A parallel phenomena which fits this hypothesis is that of Channelling. In an essay entitled M o rons From Inner Space?: A Critical Look at Channelled Communications I set out a model of one of the processes possibly involved in the channelling experience:

"An interesting model for examining inner-plane contacts can be found within William Gibson's novel, Neuromancer. One of the major characters is an Artificial Intelligence which manipulates a cast of humans to further its own ends. To successfully do this it must establish a rapport with those it wishes to manipulate. It does this by generating constructs - personalities which it wears like masks, creating them out of the memories of the humans it wishes to contact. It explains that it needs these masks to establish a point of access - an interface - between its own experience and the perceptual limits of human beings. Reading this brought very much to mind accounts of human- entity contacts. Particularly a sentence in Dion Fortune's The Cosmic Doctrine, which reads:

" What we are you cannot realise and it is a waste of time to try and do so but you can imagine (italics mine) us on the astral plane and we can contact you through your imagination, and though your mental picture is not real or actual, the results of it are real and actual."

Dion Fortune made extensive use of inner-plane contacts to synthesise her magical ideas. Alan Richardson, in his biography of Dion Fortune, Priestess, discusses the various historical figures that Fortune claimed to be in contact with. The most interesting entity is one "David Carsons", whom according to Fortune, was a young British officer who was killed during the first World War. Fortune provided a good deal of biographical information concerning Carsons, and after thorough research, Alan Richardson states that Carsons did not exist! Rather, it seems, he was actually, in terms of the above model, a construct; a personality generated out of Dion Fortune's experimental magic and experiences, and hence an interface for accessing information. If you imagine the sum total of your personal memories and knowledge as a sphere in space - the unknown - then to extend your sphere of information it is as though a window must be created, through which the unknown, or raw data, can be translated into infor mation that is meaningful in terms of perceptual limitations. Inner-plane entities are how we tend to conceptualise these windows into chaos. They appear as independent entities so that we can make sense of the incoming data. Their personalities are usually concurrent with the recipient's belief system. Hence the many forms of the entities, depending on where you believe the seat of wisdom is, be it Egypt, Sirius B, or some draughty monastery in Tibet. Usually, it seems, these entities are automatically generated as one focuses will and imagination towards any one vector, but occasionally entities can be generated as an act of will, so that "outposts" can be established within which personal ideas and inner-worlds can be explored and eventually integ rated into one's psychocosm. At this point the whole issue of the "reality" of the experience breaks down, as these entities are not simply "secondary personalities" in the pathological sense, but constructs which are emergent properties of our information-processing capacity interacting with that which lies beyond it."

It strikes me that the above model is also valid for a wide range of magical phenomena connected with spirit contacts - that the human tendency to relate to all things as though they are discrete phenomena ( surely a property of how our brains organise information ) enables us to generate 'masks' or personae upon the ener g y for ms we are encountering. Channelled communications from entities are often a by-product of UFO experiences as well as psychic encounters. It may well be that our interaction with energy forms gives rise to such constructs - that masks are created and retained by the energy structures, not from any kind of self-referential intelligence on the part of the Earth Lights, but from the principle (from Systems Theory) that some energy forms are attracted towards structures of higher cohesiveness, such as the information field generated by the human brain, or possibly the electro-magnetic field generated by cars, power lines, etc. All of which leads us slowly back to Stone Circles; Lovecraft's 'frienzied rites on the hilltops', and the role that sound plays in all of this. There is a great deal of magical literature available exploring the dynamics of sound, particularly different vocal techniques used to produce an Altered State of Consciousness(ASC). One of the key factors seems to be rhythm. rhythms carry our consciousness along, from heartbeats, to cycles of breathing, sleeping, night-day and the passage of seasons. rhythms promote associated body movements and adjustments, and act as a signal to begin movement without conscious effort, so that less energy is expended when you begin; for example, it has been shown that soldiers can march further, and in better form, with less fatigue, when accompanied by a marching band. The feeling of being "carried" comes from the structure that rhythm gives to our time-sense, and the pattern gives a sense of continuance. It becomes a motor attitude, and one's attention is freed (if this is desired). rhythms also become "mirrored" by our brain activity, and they have powerful physiological effects on us. Music Therapists have found that people suffering from Aphasia or Huntingdon's Chorea (both neurological disorders which impair speech) can carry a tune, and group singing is a common element in therapeutic voice training. Anthropologists have done a great deal of work examining the role that music plays in hallucinogenic journeys. The presence of music as a ritual accessory to hallucinogenic drug use can be observed on a wide cross-cultural base. Marlene Dobkin De Rios, in her book Hallucinogens: A Cross-Cultural Perspective, suggests that the ritualised use of music within hallucinogenic journeys helps the shaman 'leading' such an experience to provide a structure with which to point participants towards significant experiences within the trip. This is also seen in Voudoun, where specific drumming rituals announce the manifestation of particular Lao. What is obvious from this is that sound imposes a structure onto experience, in particular, with regard to Time-sense. Of which, more later. Returning to Fra. Chorozon's work on Chaos Invocation, he notes the use of a 'pulse of sound' injected into the space occupied by one of the toroidal structures he describes by which the information matrix is transferred to the structure. The forceful enunciation of sound, whether it be Enochian Calls, Primal Speech, or Barbarous Words of Evocation of necessity produces an ASC, as techniques such as these lead to hyperventilation, increased brain activity, tachycardia, etc. It is well-accepted by magicians and mystics that 'sound carries thought' and that for advanced practitioners, vocalisation is not a necessity for the ritual (or whatever) to be efficacious. What is important, is the focusing of awareness along a particular vector, and the entry into an ASC where the practitioner can focus attention intensely towards a single point and project it forth. The relationship between sound and sacred sites is also being researched, again by Paul Deveraux. The 'hill noises' of The Dunwich Horror have been reported occasionally as emanating from the locality of sacred sites, differing in variety between high- pitched buzzing, humming noises, and 'thunderclaps' beneath the Earth. In Places of Power, Deveraux notes the suggestion that ultrasound is possibly emitted at some megalith sites, although more work needs to be done to corroborate this elusive finding. Of more interest is what Deveraux calls 'The Physics of Shamanism'. Here, he expounds the relationship between psychic (or psi) experiences and the electro-magnetic and radiation anomalies associated with sacred sites. Deveraux states that for him, one of the characteristics of of a psychic experience related to radiation anomalies is that of the sense of time-slip, where an individual is dislocated in space-time and experiences a vision of past (or future) time. Now altered time perceptions are a common feature of magical ritual, hallucinogenic use, UFO encounters and spectral manifestations. This leads me to suggest that Time is not merely as we usually perceive it - a separate force acting upon us, but itself is a product of consciousness. In states of gnosis, however they are brought on, experiencing the sense that time has stopped, or that future, past, and present can be apprehended simultaneously, is fairly common. It is also a common feature of Type 4 Close Encounters, where people claim to have been taken on board alien spacecraft and subjected to tests (or other indignities), and also of possession states from which an individual may emerge with only a fragmentary memory of what took place. From a magical point of view, this 'peak' in an ASC is the most fortuitous moment at which to project energy forth to realise one's will. Following the theory of Earth Lights, together with Fra. Choronzon's toroidal structures that assume their own information structure, it may well be that such phenomena bring about 'timeslip' experiences and, as to the source of the images that come in, well we could speculate far and wide. That we may be much more sensitive to a wider range of fluctuations in the Earth's magnetic field is becoming more and more acceptable to science. The American researcher, Michael Persinger, has put forwards the view that there is a link between some forms of psi activity and fluctuations in the Earth's magnetic field. It has been also suggested that part of the Hippocampus region of the brain senses, and distributes to other brain areas, information about electromagnetic fields. Persinger's work appears to validate two points; firstly, that the brain can generate electro-magnetic energy, and secondly, that external sources of electro-magnetic energy can affect brain function, giving rise to a wide variety of 'experienced' phenomena. If we can accept this (and there is a growing body of research that bears this out), then suddenly Fra. Choronzon's ideas about electro-magnetic structures which have the capacity to order themselves by, and retain information over time, don't sound so far-fetched, do they? Coming back to the Cthulhu Mythos, it seems then that Lovecraft was on the right track with his themes of weird hill- regions, stone circles, barbarous words of power, and 'frienzied rites'. The work of Paul Deveraux and other researchers points to the conclusion that some sacred sites at least, are power spots which predisposed the users towards obtaining an ASC whereby they could interact with energy forms of an electro- magnetic nature, doubtless aided by Earth Light manifestations and hallucinogenic substances. Earth Mysteries researcher Paul Bennett has noted that in Britain, as in many other places, a variety of plants which have hallucinogenic properties can be found growing near to sacred sites. The magical dynamics of sound are also a factor, in terms of both the psycho-physical effects upon the participants, and the effect upon external energy sources. As to the entity Yog-Sothoth, who's appearance in the Mythos triggered this lengthy chain of synthesis; some modern magicians, notably those drawing heavily upon the ideas of Kenneth Grant, have drawn a parallel between Yog-Sothoth and the demon Choronzon, evoked by Aleister Crowley and Victor Neuburg in the Gobi Desert. Again, The Dunwich Horror provides us with a key passage: " The Old Ones were, the Old Ones are, and the Old Ones shall be, not in the spaces we know, but between them. T hey walk serene and primal, undimensioned, and to us unseen. Yog Sothoth knows the gate. Yog-Sothoth is the gate. Yog-Sothoth is the key and guardian of the gate. Past, present, future, all are one in Yog-Sothoth. He knows where the Old Ones broke through of old, and where they shall break through again. ...They walk unseen and foul in lonely places where the Words have been spoken and the Rites howled through at their Seasons. T he wind gibbers with their voices and the earth mutters with their consciousness."

This passage brings to mind the 'timeslip' phenomena discussed above. What is equally, if not more interesting in the light (no pun intended) of the present discussion is that in other Mythos tales, Yog-Sothoth is described as a conglomerate of iridescent globes - in other words, a light form phenomena! The entity is also associated with strange atmospheric effects such as freak winds and storms (Lovecraft is known to have carefully related some of his fictional events with floods, earthquakes, and other such occurrence)s. To me, this stresses further the validity of Lovecraft's dream-inspired fiction as a valid source of magical ideas. The guidelines to evoking Yog-Sothoth appear, at least as far as T he Dunwich Horror sets them forth, to be quite clear and operationally valid. Investigation of the entity has (in my view) suffered from the negative connotations of association with Choronzon as an entity of dispersal, or 'negative' chaos. The emerging science of Chaos Dynamics can perhaps afford us a more positive viewpoint, and the link between Mythos entities and the Mandelbrot Set has already been noted by EOD initiates. From the foregoing, I would suggest that Yog-Sothoth is quite possible a kind of 'guide' entity that appears in many cultures as the 'guardian' of the underworld entered through ASCs, though one which is capable of manifesting as a series, perhaps, of electro- magnetic phenomena. The entity which coheres in the form we understand as Yog-Sothoth is a 'window' into the darkness of the unknown, and perhaps by creating interfaces, or personae through which we may glean information, we can attain further insights into the way we interact with our universe. Having theorised thus far, what only remains is to go forth and evoke!

Postscript: "From the ancient hills I come"

This essay is largely the result of reading other people's research and shaping it together with my own ideas. One event last year however, served to elevate the field of Earth Mysteries from a minor interest to a subject that I am increasingly drawn to. On the night in question, I was with my boyfriend (also a magician), and he returned from the toilet and informed me that there was an 'entity' lurking in the stairwell that leads to my flat. This was unusual, but not sufficiently unusual to cause undue concern and so picking up my thunderbolt, I went out to see what was what. In the stairwell, we both agreed on seeing a black, amorphous shape. Since my friend had first noticed this, I asked him if he would be prepared to try and 'open his mind' to it, so that I could question it, using him as an interface, which was one of his particular talents, and also a fairly accepted procedure for questioning strange entities. The entity declared "I have come from the ancient hills". It also stated that it had been 'awakened' only recently, due to activity around a sacred site. It said that it had come to give me 'power' with which I could do something, but was reticent about the exact nature of this. When I asked what it would if I rejected this, it said that it would "return, screaming, to the hills". When I asked it to identify itself, it gave the name of 'Azathoth' - which could well have sprung from the mind of my friend, though he had no particular knowledge of the Cthulhu Mythos entities. At the time, I found it difficult to credit that such a powerful entity would be hanging politely about in the stairwell, waiting to be noticed. Being unable to obtain a direct answer to my questioning, I told it to go forth, which it apparently did. I later had to perform an intensive banishing ritual upon my friend, who was suffering from symptoms such as feeling cold, a tight pressure on the chest, and personality displacement, and motor spasms. Symptoms such as these have been described by Michael Persinger as possible side-effects of encounters with Earth Light phenomena. Unbeknown to me at the time, (which was later discovered when I related this tale) two friends of mine who were members of the West Yorkshire Earth Mysteries Group had experienced a strange encounter at the then newly-uncovered Backstone Stone Circle. Their experience included seeing Earth Lights, small dwarf-like shades, and lines of energy around the stone circle that they spent a night sitting in. It seems strange, on reflection, that the appearance of the entity claiming to originate from a newly-disturbed site seems to relate to their experience. What this experience did do, was to lead me to making a more intensive study of Earth Mysteries and Magic.

References:
Paul Deveraux, Earth Lights Revelation, Places of Power
Fra. Choronzon, Chaos Invocation, Liber Cyber
H.P. Lovecraft, The Dunwich Horror
John Keel, Strange Creatures From Time & Space
Marlene Dobkin De Rios, Hallucinogens: Cross-Cultural Perspectives

Phil Hine, Prime Chaos: Liber Nasty

Toho času překládám do češtiny a připravuji publikaci na internet.

Phil Hine, Prime Chaos: Liber Nice

Toho času překládám do češtiny a připravuji publikaci na internet.

Tradicionální přístup • Chaosmagický přístup • Zóny stínu • Evoking Yog-Sothoth • Liber Nice • Liber Nasty

Použitá literatura a zdroje:
Jozef Karika, Vodnář Praha 2005: Zóny stínu
Phil Hine, Aspects of Evocation: Kapitola Evoking of Yog-Sothoth
Phil Hine, Prime Chaos: Kapitola Liber Nice & Nasty

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