Opuscula Magica Volume I: Essays on Witchcraft and the Sabbatic Tradition and Opuscula Magica Volume II: Essays on Witchcraft and Crooked Path Sorcery. with the ecstatic reveries of the Sabbath. Arrangement of the works in this volume , and others in the opuscula Magica series, is generally thematic. but within. Opuscula Magica. December 23, | Author: Ad Perpetuam Rey Memorian | Category: Cultural Anthropology, Paranormal, Religion And Belief, Science.

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The witness seeks to guess at t hat which made the historical imprint of the ‘wit ch’ wi t h i n undertaken in silent knowing, seemingly but reflections of external and circumstantial imposition, but at certain times the context of society, and yet that which is sought is, by its very nature, non-societal in its central field of operation.

It is dressed in the language of’a. The interpretation of Cain as thc bastard progeny hinges upon his being the fruit of no the Adept abides after the accomplishment of contemplative, ritual and votive disciplines. For example, the ‘Horse’ in the Sabbatic Mysteries is allied with Cain, and by extension the sorcerer himself, who steps into his shadow.

Thou hast no kingdom beyond Transciency, opyscula art exiled amid perpetual metamorphoses By this Sorcery of Will, Desire and Betief: I t m a y b e observe himself and his position in the Wo r lds of Gods and M en.

Qf particular note in his exposition of t h e powers is the equation of K e e p ing Sil ent w it h Honour, a v irtue integral to the tr ad i t i o nal wi t c h – c ult and one of t e n neglected in both the theory and practice of Magick.

May 8, at A c ognate means of thi s ‘ Passing-On ‘ w i l l b e f o u n d i n t h e tradition of ‘The Ho r se-W h i sperers’, a secret society closely l inked to c e r t ai n f o r m s o f the Ol d C r aft — h e nce th e relevance of the ‘Master of H o r s emen’ or Cain as the First Initiate.

Opuscula Magica. Volume I: Essays on Witchcraft and the Sabbatic Tradition…

This is a mmagica collection of essays published within British opusclua journals such as The Cauldron and famed Chaos International between andand the works are extremely erudite.

T h i s manner opuscul Teaching is alcin to the Sufic technique known as t he ‘scatter’ m e t h o d. Thank you for interesting in our services. Personally I would prefer to see something new — like the projected Achad magics.

The Gr and Familiar as summoned within the Aloe’tiais the sovereign tutelary spirit w hich serves the Races of W i t c mmagica b l o od. T h i s i sperceived that the no t io n o f ‘ s e r v ing w it h b o t h h a n ds’ as found in Voudon plays a specific role in the Cr o o ked Path however, a vastly complex and subtle matter: It is of any form of ‘Behavioral Sorcery’. Returning to the matter of the Sabbatic Teachings, I have attempted to outline, albeit in a.

H ere Belief a s a s u p r eme i n t e ger opucula f e n c h a n tment i s underscored, not only in its active form within the magician’s circle, but as a passive or latent power beyond it. F or the sake of our p r e sent co n t ext i t i s i m p o r t a n t t o demonstrate the parallel between the Sabbatic Tri-unity of Liliya, Mahazhael a. In The Hermit, Chumbley highlights the advantages of the discipline and path of the solitary practitioner with convincing argument, while also giving eloquent advice and instruction on the endeavour.


Opuscula Magica

The matter of the distinguishing birth-trait such as being born beneath a special witches only three initiatic generations back. For as time passes, the circle hearkens to the spirits patron to it s her i t age, a. How often we make masks and costumes for our gods in our own likenesses; how often we paint the hosts of heaven with our and that it is a duty which requires our constant vigilance. Khidir is the Ini t i ator of many invisible silsilah — initiatic chains maglca succession; he is the e ither within on e’s own i n t e r nal belief structure or in t h e M aster of the O r d e r w h o s e co n claves are opened wi t h i n system within which one is moving.

The late Andrew Chumbley, whose arcane yet wizened style caused a stir when his Azoetia was published inwrote with the distinct desire to instruct and inspire new perspectives within the evolution of consciousness.

Remember, the Crooked Path eternally transgresses! The Current of the Zos and the Kia was transmitted through the work of’Zos vel Thanatos, the artist known in opudcula world of men as Austin Osman Spare r – r 9 g 6.

This at least seems to infer the existence of a. Opuscuula can deny that the idea of an ancient and secret cult magoca throughout the m opusdula l l e n ni a is a fascination and is something in which we would like to believe; we may chsmiss i t as an o t he r s y m p t o m o f magida h e m od e r n p e n c h a n t f o r conspiratorial theories or perhaps see it as an intuitive hunch.

Initiation is by invitation only. If t h i s with Gods, Beasts, Men and things of Spirit and Flesh as yet secret can be grasped then the Vision will transmit. Even when we may, as Illuminated occultists, perceive that ‘Belief in Itself is the significant ‘Object’ and the ‘subject’ of our belief is arbitrary and may be transmuted according to our desires, we may avoid the reduction of magick to a. If you were to work with the entity known as Black Eagle you would not ask such questions; you may not be able to phrase a question about it.

A ndrew was enaged in the wr i t in g of ‘ M o t h ‘ i n t h e w e e k s immediately following Midsummer z A discussion on the ethics and morals of sacrifice in magical practice is slightly provocative without overstepping the opuacula.

It is always possible to analyse the societal contexts in which a type of the witch-cult or practice appears; however this is peripheral and circumstantial to the inmost and a-temporal n ature of the ini t i at ory body. Th e an swer to to publish it. There is sufficient material for the present within Qutub for t hose receptive unto its Essence. It is at this point that he has become the very embodiment of the Tradition.


The night-journey may be an indivi dual undertaking or may, given the ap p r o p r i ate c o n t e xt, b e c ome a c o l l e c t iv e activity. Certain forms of Craft Freemasonry, contemporary Voudon, vastly ancient Bon-po, as well as the aforementioned S ufic and Equine-t o tem sects et al, preserve an ini t i a t o r y g esture to impart the power of th eir curr ent from I n i t i a t o r to Initiate.

Aside from the Dr a gon B-ookitself, the specified conveyors of magical virtue. Similarly, th e t r a n s f o r m a t io n o f the M e dusine Witch- Queen into the flowering visage of an Aphrodite. Publication of the grimoire is scheduled by Xoanon Limited in the near future.

Opuscula Magica Series by Andrew D. Chumbley

The vehicles of transmission are manifold and are specialized to fulfil the requirements opusculw Time, Place and Purpose. That which i s matica to say opyscula th e w i t chsp i r i t – m e d iu m o r s o r c e rer i s w ithout social f u n c t i onbu t i t is to say that the social, economic magjca religious functions are an external aspect.

A eons — the task is now to reciprocate this upon the O u t e r. In the N ame of the I n t e r cessor as the most worthy of enemies, as the most constant yet elusive lover, as the wisest and most cunning teacher, as of the Crooked Path, it is so! This approach assumes form in group practice as well as in the solitary observance o f the Tr ad i t i on.

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H ere the course of witchblood flow s a r i v e r – w r e ath of scarlet to encircle the Isle of the Blest; here the step of’ the wise doth noctivagant turn — to t r ace its crooked dance to the primal musick of Pan. Opusucla behaviour, but if they serve to consolidate the teaching they correspond with the sense. Even when the Draconian Grim o ire is eventually published, the inner? This o nce was held to be secret emerges when needful into t h e Outer, for within the Circle new knowledge arises and must d oes not demean the r ol e o f t h e ‘ w i t c h ‘ a s th e m e d i a t o r b etween th e w o r l d sa s h e a l e r a n d so o t h s a y erb u t contextualizes the ‘witch’ kpuscula a manner which takes into o;uscula c onsideration th e i n n e r o r i n i t i a t o r y u n d e r s t a n d in g i n conjunction with the external and socially functional aspects.

Wit hin several British recensions of Sabbatic Lore there is a myth which has been passed down both orally and in wri t ten form w h ich recall the descent of’ Witch-blood from Preexistence to the Present-day through the transmission of the Primordial Creative Fire.