Dave Lee – Illuminates of Thanateros- British Isles Section

SOME THOUGHTS ON I.A.O.

By Dave Lee

I’ve been using the IAO formula for about 40 years now, and in the last few years I find I’ve learned some new things about using it. If you’ve spent any time in chaos magic groups over the last few decades you’ll probably have used the IAO Banishing as a punctuation in your magical life – ‘here’s where the special stuff starts’. It’s favoured because of its simplicity, just three gestures, sounds and visualizations. So that we’re all on the same page, here’s how it’s usually done, at least in the chaos magic world. All the sounds are vibrated for one breath-length.

Stand with your arms by your side. Raise your arms straight up and inhale. Visualize a column that joins the sky to the earth and runs through you. Vibrate I (the sound EEEEE)
Lower your arms so they are horizontal, pointing to the sides. Visualize reaching out to the world at either side. Vibrate the sound AAAAA.
Lower you arms and bring your hands together in front of your groin or lower belly, so that your fingers form a downward-pointing triangle or a circle. Visualize a circle or sphere which encloses you. Vibrate the sound Oh.

I first read about the IAO formula in Crowley’s Magick, where he analyses it (at length, of course!) In brief, he presents it as a formula of death and resurrection, the formula of the Osirian Aeon: ‘I’ is Isis, our unmodified nature; ‘A’ is Apophis or Apep, the destroyer; ‘O’ is Osiris, the reborn mummy-god arising from the underworld.

This formulation is useful; it is slightly more explicit than the Baphomet formula, Solve et Coagula, which is perhaps the simplest version of this universal principle of transformation. We start off in some state, then we find ourselves disrupted, our mundane selfhood broken down, dissolved. Then selfhood is reborn, reformed from chaos. This formula is central to psychedelic adventuring and healing. IAO expands on this by adding the Isis ‘I’ at the beginning, so that we get ‘I’ as our naive original state, ‘A’ as solve and ‘O’ as coagula.

At first I started using IAO because it had become the IOT’s default ‘quick banishing’, something we use when we don’t need a full Gnostic Pentagram / Gnostic Chaosphere banishing. It was during the pandemic lockdowns, when the IOT were developed new protocols for working group magic online, that IAO took on new meanings for me.

We decided that we needed to emphasize our connectedness as a group when we were in a virtual temple, so we modified the meaning of the ‘A’ gesture in IAO. We interpreted it as reaching out to all your co-workers, the members of the group you can see on the screen in their little Zoom boxes, but who are not in the same room as you.

This little tweak had quite a profound effect, and deepened our sense of being together across the miles of a Zoom call. This effect set me to thinking what it was I was doing with each of the three gestures. These are the kinds of thoughts I got for each of them.

I – we are cosmic beings, we can see ourselves as a polarity between sky and earth, ‘the perilous bridge between nature and spirit,’ as Hermann Hesse wrote.

A – I reach out my arms and embrace the world. I reach out to all the others in my circle. I embrace too all that hurts and destroys me, and therefore allows for transformation.

O – Every moment, I make a unique synthesis of those principles. I don’t know exactly what that will entail; the ‘O’ is an open mouth, a gesture of surprise.

On Considering the History of the IOT

Soror Brigantia

Over the years, I have seen on social media, blogs and YouTube several discussions relating to the history of the IOT. These vary in quality, some being very good and others less so.

One thing they appear to have in common is that they are produced by people who have either no or tenuous links to the IOT, and the research is conducted mainly through other articles accessed via the internet. It’s my opinion that any discussion that over relies on information gleaned from the internet which does not include book research and fieldwork to be essentially flawed. As we all know, because it’s on the internet that does not mean it’s accurate, and there may be some essential information that will not be included.

In relation to the IOT while there are some books that will give information there are not many and therefore, I would consider fieldwork to be an essential component of any research conducted into this magical order. Putting it plainly: if you want to know what happened in the IOT, ask the membership.

I would point to this video made by someone who was there when the IOT was born to be the most accurate account as well as Dave’s series on the history of the IOT on this blog.

Dave’s work can be seen at Chaotopia! – Dave Lee’s Chaotopia!

Most internet discussions focus on an event which I like to call the ‘Ice Magick Argument,’ often referred to as a ‘war.’ I personally cannot comment on the ins and out of what happened with this as it happened so long ago before I had joined the IOT.

Most histories of the IOT given by people who have never been members tend to finish with The Ice Magick Argument and little attention is paid to any history that occurred after that event or how the IOT is today. The IOT is a group that is constantly evolving and changing and due to this development, the IOT that exists today will have some differences to the IOT of five years ago. Occasionally I see discussions on social media involving people who say they were members 10 years ago or so whose opinions may have historical value, but due to the continual evolving nature of the IOT bear little resemblance to how the order is today.

The PACT will also mean different things to different people. One person’s experience of it may be very different to another’s, as individual development and expression is encouraged within the order.

On the BIS YouTube account, youtube.com/c/IOTBIS we have started a series of personal accounts of how individuals joined the IOT which gives a more up to date flavour of the IOT by showcasing these individual journeys within the PACT. As the IOT encourages its membership towards personal autonomy and finding their own magical style it is hoped that these videos will give a hint of the diverse experience of PACT members and a more accurate snapshot in time of how the British Isles Section operates during the time the video was made.

(This is the opinion of Soror Brigantia and does not necessarily reflect the opinion of everyone in the IOT)

The Great Magical Lockdown

We’ve been in lockdown for weeks now, hiding from each other so as not to spread the lethal disease. At least we’re still breathing. Already there may have been people we know who haven’t been so lucky. Our own responses are ranging from happy productivity for the natural hermits to cabin fever for many of the rest, with the added nagging worry of where the money’s going to come from for this. And as the social distancing precautions begin to slip, cracks are appearing in the solidarity of lockdown, as more people get fed up with it and decide that breathing’s not that important anyway.

We magicians might be among those asking themselves ‘Am I doing enough during this enforced leisure time?’ assuming, of course, that we’re not among the quietly heroic essential workers risking their lives so that we can have anything from medical care to sliced bread.

So what are we doing with this unwanted gift of time? Me, I’m writing a book. Woo, go me. Some of us are cracking on with some intensive/extensive practice, the Great Magical Retreat. And some of us are fraying at the edges. Or maybe all of the above.

In general, I try to keep a balance between structure and license. I get up, I do the daily stuff, from hygiene and housework to meditation and magic. Structure, see. However, I also feel free to miss something out, to not get much done today, to feel like shit if I feel like shit, dialling down the expectations in order to remove that Work Ethic pressure to produce. License.

Structure and license, then, moderating each other (more or less) so that neither runs off with your marbles. The ancients called it Temperance.

I maintain a fairly positive attitude of gratitude. This isn’t a matter of airbrushing the unpleasant bits out of my experience, although it has meant that I use the antisocial media less than I did before lockdown in order to screw down the toxic demands to be outraged and afraid. As magicians we should be filtering the bullshit as standard practice, but it’s more important than usual right now.

Instead, I voice aloud my thankfulness for particular things in my day: this meal, that weather, this moment of quiet joy. The voicing aloud seems to make the difference: try it. I’m not saying pray to anything, just acknowledge that you’re glad that whatever-it-is is here right now.

My meditations include the all-inclusive contemplation of my immediate surroundings, my own experience and present state of mind, accepting all, letting all blow past, fixating on nothing.

I’m lucky enough to have a household of people, but I miss the Bunburys, the periodic disappearances from the respectable world to do disrespectable things among disrespectable people. Y’know, occultists. But we have internet chat. It’s a poor substitute, but better Prosecco than no wine at all. So I make a little time to chat with my family and friends, and most of all, my tribe.

I feel very lucky to have the Pact. Right now our Section has weekly online ritual meetings and catchup, which fulfils my definition of the Pact as “a group of free individuals who agree to act together in each others’ interests” with group magic as the mode. Group magic is only the tip of the iceberg of our magical practice, but the fellowship of the members is truly extraordinary. Dave Lee has described it as a sangha, the Buddhist term for the community of fellow-travellers on the Great Way, which I’ve not noticed anyone else but myself using until Dave. I’ve argued for years that a magical community is the second most important aid to remaining sane in the wacky world of wizardry, as you can read from that first link above. (the first most important thing? Your own bullshit detector, natch). It’s a privilege to be part of such a tribe. If you have one, you can’t do better than to connect up to them as close as you can under the circumstances, even if you’re not suffering from the isolation as much as many. It’s a collective sanity thing, and it’s not just about yours.

I hope you find these suggestions encouraging and useful. Stay well. Choyofaque!

The Kite

Kawa Pohr: the IOT’s Healing Servitor

By Dave Lee & Peter Mastin

Part 1 – The History

Back in 1993, my IOT group made a healing servitor. I imagine most readers of this blog will be familiar with the idea of a servitor, but just in case, it’s a helper spirit, generally one you put together earlier, that does something specific for you. This entity was more than the usual small servitor right from its inception. We gave it more pure chaos, so that it has more degrees of freedom, is capable of making more elaborate decisions. Thus it belongs to that curious class of entities that is more than a servitor but not as complex and autonomous as a god/dess. I’ll just refer to it as a spirit.

Such spirits are formed from group magic – in other words, they are egregore spirits. We have a few examples of such spirits in the IOT, most of which have been, or will be, loosed on the wider world at some stage. One such is IZAWA – a spirit whose remit is to support the psychedelic gnosis. This has been brought gradually into the wider world via the Breaking Convention conference and other non-IOT events.

The healing spirit has been through a number of changes. When we first made it, it didn’t even have a name and sigil, but it always had the added chaos. It was made to be capable of healing at any level, because it’s equipped with heuristic ‘expert software’ concerning human existence, so it evaluates what you need and then turns itself into whatever will provide that.

It was made collectively in 1993, and had already created another dimension to itself by 1994, as I learned when I scried it that year. It had acquired a home, a pyramid of green laser light at the bottom of an ocean trench. It had generated for itself a massive and ancient prehistory, upping its dramatic glamour considerably, and this is always a good thing with spirits. I was not the only member who detected its new form – I had a report from someone a long way away who saw much the same as I did.

In 1995, it was named, by another group. Around a large octagonal altar, we called it and scried for its name and sigil. It is called KAWA POHR.

It was definitely evolving now. On more than one occasion, non-members have detected its presence, quite often behind some degree of disguise, which the spirit judged would appeal to the recipient and make the healing work better.

In 1997 it was released to the wider magical world, in the course of a series of intense workings against the HIV virus. A group called Temple T, led by Peter Mastin, installed a huge industrial sized version of KAWA POHR under the dance floor at a London venue called Turnmills. This was the home of Warriors, a gay dance club. The idea was to use the intense collective energy of the music, dancing, chemognoses and sexual energy that pervaded the dancefloor. Temple T had a trigger track of the KAWA POHR mantra embedded in the playlist at some point in the evening and sigils in some lights. Before the club opened, we would perform a ritual on the dancefloor, then reappear at the end of the night in robes to complete the working. So involvement with the club was quite extensive and depended on the cooperation of the club promoters. A significant number of deep remissions were reported, including massive increases in T-lymphocyte levels, and a remission of Kaposi’s Sarcoma (For some more on Temple T see this interview with Peter Mastin in Fortean Times).

The pathworking instructions for the original servitor are in my book Chaotopia!, but here is the full ‘suite’ of pathworkings.

Part 2: The Pathworkings

Version 1: For work on yourself and your group

Close your eyes. Consider what you need from this session.

It is twilight. You are on a beach, whipped by a wind of spray, with the sea crashing nearby. The light is fading rapidly.

You become aware of a slow throb, a heartbeat pulse of infrasound. The heartbeat still sounds in your mind … Gradually, you begin to make out syllables, dim echoes of a word … Begin to vibrate this heartbeat sound out loud “… munumm munumm …” the sound builds to a mantra “… munumm munumm munumm munumm munumm …”

As you look out to sea, you detect a faint shimmering light under the surface of the water.

The light brightens, flashing with faint colours. A circle of flickering lights plays over the sea, like a slice of an aurora. Call the servitor’s name: “KAWA POHR, KAWA POHR …”

Suddenly a massive wobbly sphere bursts out of the sea and hovers in the air. It is milky-white, with flashes of octarine, yellow, green and pink. It heads straight for you, and envelops you. You sink into it, until you are completely enclosed in it. Around you writhe sentient swathes of coloured lights, harmonizing and strengthening.

This may be as far as you need to go…

Version 2: A deeper healing experience

You find yourself borne aloft in the sphere, over the ocean. The servitor sinks into the water, taking you with it. Down, down you dive, the waters darker and darker, into the dark heart of the ocean, into the depths. There is no light down here, only the light from the servitor itself.

Let your vision penetrate the sea … down, down into oceanic silence … down, down into a dark stillness where distant light flickers and throbs. As you continue to sink, you see a faint light … there is something down here, and you are heading straight for it. A greenish glow fills your vision, and suddenly the object becomes clear: a trapezoid, a truncated pyramid, made of solid ocean-green light edged with metallic purple. This is another phase of KAWA POHR, this is its home, this is the place you come to for deep healing. The sphere enters the trapezoid, and you see the interior, a maze of shifting green light, shimmering underwater radiance, that penetrates you cells and revitalises you, teaches you how to heal yourself.

Version 3: Sending KAWA POHR to someone far away

Work Version 1 up to where the sphere appears above the sea.

Tell KAWA POHR whom you are sending it to, and what needs doing.

Now prepare to launch the servitor into the aethers. If you are in a group, join hands in a circle. We will launch the servitor up and out of our auric space at the end of the countdown, with a great outbreath, a surge of voice. Resume the mantra, feeding power to the servitor “… munumm munumm munumm …”

Continue the mantra

“………10…………9………….8……..7… 6…… 5……. 4……….3……2……….1…………. NOW!”

Dave Lee is the author of several books, including Chaotopia, Bright From the Well and Life Force: Sensed Energy in Breathwork, Psychedelia and Chaos Magick. Visit his website and sign up for his newsletter.

Evocation of Kawa Pohr from the Illuminates of Thanateros

Dave Lee’s Tales of Magic (15th Instalment)

The I Ching Astral Doorways II

After Hexagram 8, Pi / Union, the work fell apart. Basically, each of us needed to do a lot of work on our own emotional stuff. This will probably be familiar to anyone who has worked with an initiatic (as distinct from a purely pragmatic-sorcerous) approach to magic: you take yourself up into higher consciousness a lot, you will likely find there is a lot more grunt-work than you thought when you come down. So we decided to do the work individually at our own pace. My sequence got as far as 12, P’i, Standstill. Which was pretty apt; I never resumed the work, nor did my co-workers.

THURS 19TH NOV. 1981: CHING GATE 12: P’I, STANDSTILL

Through rapidly to meet a guide tall and kingly, in purple and wearing a sword. He has long red hair and beard and dark grey eyes. I am reminded of my Grey King experience of about a year ago, so I vibrate the Godname of Kether. White radiance washes through him; his eyes have turned green, and he smiles faintly.

“It is good that you are cautious. You have come to a place where night and day cleave together, and many strange currents cross.”

The garden is diamond-shaped, the long axis east-west, in small stone pieces in a tight mosaic of shades of green, spiralling about a rectangular pool with steps leading into dark water. In the east is a throne of purple-grey rock with armrests carved as lion’s heads inlaid with silver. Two standing stones delimit the short axis of the garden, which stands on a high rocky hilltop. It is just into dusk.

“P’i is the axis about which revolve the cycles of night and day, yin and yang. You have come to the yin garden of this axis.”

I notice that the guide wears about his neck a Maltese cross of double-headed axe blades on a cord of plaited straw.

“Standstill is alertness through the dangerous time of change. You may prepare by bathing in the pool.”

I do so; the water is hot, from a deep mineral spring, sulphurous, and draws out impurities through my skin. When I emerge the air smells of cinnamon. It is getting dark.

I look at the strange arrangement of standing stones; the guide says, “Under different conditions their position is changed, to the long axis or elsewhere. Much about the harmonization of earth-currents may be learned from this hexagram.”

It is dark now, in the dark too of the moon, and billions of stars seem to race overhead as we whirl through space. They seem to point to a distant mountain-top, where stands the garden of Chien, the Creative.

We constructed rituals using the eight trigrams, which had dragon-spirits that Mike had contacted. As with the ritual described in Temple in the Squat, our Summer Rite in 1981 also involved Qabalistic Archangels and Enochian names – the God-names and Kings of the quarter positions and other Enochian spirit names.

The work was very poorly grounded. The following year, 1982, I took the I Ching work with me on my European travels. This was not a good time. The following item is where I tried to use an astral gate for some useful advice, but instead had an extraordinary vision amidst personal disaster.

MARDI 17TH AOUT: Opened I Ching gate in the Cathedral here, in the Goddess chapel.

—— ——

— — — —

—— ——

—— — —

— — ——

A landscape, hills, green, shading to distant ochre-red round-toped hills by a lake. My guide is purple, cerise, an intellectual, a diplomat in demeanour conceals a warrior in spirit, tight-belted over his lush shirt, hands me a sword which I raise aloft, it becomes a curve of brilliant white light reaching over the lake: lake, sword are one in a circle of brilliance, a furnace of truth through which I step into the ‘interior of colour’, the heart of every jewel, I am tasting the beauty of atomic matrices, so peaceful yet so alive it is here, magenta green yellow, then the core itself, a black double-pyramidal diamond absorbing all light. I hold it, identify with it, become an infinite web of black and white cuboidal atomic webs through which speaks pure intelligence:

“You have outgrown many levels of symbolism and reached the heart, the shores of the life/death duality. I need tell you no more in this accustomed way. You will return to your world through the heart of this net; take this” – a nine-pointed snowflake star mandala with 3D sigils in its core. It reaches my throat chakra, and it burns and is heavy. No, I will not carry it, it is too heavy. “You have gone thro this illusion of power too, sacrificed the lesser for the greater.”

I returned, flashing almost instantaneously through the symbols.

I left my silver neck-chain here in sacrificial gnosis.

Hail Eris! Discordia in Sheffield

When Sheffield-based Notwork 23 held their recent Catch23 festival, there was bound to be a strong Pact presence. Dave Lee was one of several with a part to play in the opening ritual centring on a double invocation of Eris and Horkos, the Goddess of Discord and the God that makes you keep your promises, becoming a heady affair of invocations of all the Colours of Chaos.

Soror Brigantia and Kite had planned on attending simply to enjoy not organising anything this time, as did other Pact people in the locality, but … ya know … Hail Eris and we got roped into the ritual too. Inclusiveness, appreciation of variety and passionate magical expression drove the ritual point-first into the Festival and pegged the whole fiercely sunny day firmly as we went on to experience- well …

There was a room dedicated to talks and workshops. Personal favourites included Dave Lee and musician/magician George Rogers collaborating in the working “From SNAFU to FUBAR, a working against the global war machine;” Ian (Cat) Vincent drawing on his vast experience for the workshop “Defence Against the Dark Arts” and the gong bath. That was an unexpected treat for someone who’d never bathed a gong in his life.

And that Kite guy was a late substitute speaker, giving a hot sweaty audience a rehash of how “You Are The Experiment.”

Meanwhile, there was music going on everywhere, all day and late into the night, with a vast and strange variety from plain acoustic bands to Discordian musical happenings. There was a beautiful, mellow – if overwhelmingly hot – atmosphere, and we wound up talking all night with a succession of great folks we’d never met before.

Gotta admit it, we were jealous of Sheffield at this point. So well done to Notwork 23 and all the other disorganizations involved with putting this event together at the Yellow Arch Studios in Hipster Central, Sheffield. Special shout to Anwen Burrows, without whom- well, gods only know. Hail Eris!

Tales of Magic by Dave Lee: (10th Instalment)

Tales of Magic Part 10: The Further Adventures of the LUUOS

I mentioned earlier in ToM the LUUOS and its star-studded lineup of speakers. The LUUOS went thro various incarnations: the prototype Occult Group (1976/7) based round Amado’s followers, the full LUUOS (1978-87-ish), then finally a collaboration with the music society The Black Lodge, which eventually absorbed it. The Black Lodge people got their occultism from Goth album covers and the more sophisticated ideas from Temple of Psychic Youth material. I recall one of their organizers getting a tattoo of ‘93’ done. His mate asked him what it was about. He replied ‘I shall have to find out some day.’

But before the rot set in there were a few years of excellent regular events. One night, PD Brown, Ray Sherwin and I gave a rambling seminar about chaos magic, which was recorded and issued as a cassette tape called ‘The Chaos Current’. (I can’t find a link for any current edition of this). I first met PD on the Leeds-Sheffield bus. I was visiting my girlfriend, he his coven, as it turned out. He was sitting across the aisle of the bus from me. I could see he was reading a book entitled ‘The Book of Shadows.’ At some point he looked over and saw that I was reading ‘Liber Null’. The bus had to wait for half an hour in Barnsley to wait for another driver, so we two magical strangers went for a drink. Not long after, PD came up with the idea of a virtual magical working with an audio soundtrack, a fairly rare idea back then. He wrote and recorded ‘The Chaochamber’ and sold it as a cassette tape (currently available as a CD. (Not to be confused with the audio item ‘The Chaosphere’, by the Sorcerer’s Apprentice): https://www.amazon.com/Chaos-Magick-Audio-CDs-Chaochamber/dp/1935150499)

I started making incenses for magic in 1978 (see the forthcoming episode The Temple in the Squat) and PD asked me to make one for the Chaochamber. My first thought was: but there aren’t any attributions for Chaos! So I thought about the imagery that PD was conjuring.. the flight deck of an ethership in etherspace… and made a blend of some of the most alien and high-tech smelling perfumes I could find.

Later in the LUUOS timeline, we had a visit from Lionel Snell. He gave a great talk, taking us into magical thinking via elegant scepticism, and we treated him to a slap-up curry in the Arndale Centre afterwards. It was a Friday night in central Leeds, so it was a bit lively. One chap at a nearby table conceived a drunken fixation on Lionel, yelling, ‘Eyup Neil Kinnock!’ Lionel was amused, and unfailingly polite as the man crawled across the floor and grinned up at him.

We also hosted giant of the Northern magic world, Ian Read, who taught us a good deal about the core ideas of the runes. We were opened up to the wonders of ancient landscape magic by Brian Larkman’s fascinating talk on ‘the Illuminated Stones of Ilkley Moor’.

Typhonian Ken Cox gave a talk on Starting High Magick, and another on Monsters. Arch-Typhonian Michael Staley gave one on the Book of the Law. Mogg Morgan spoke about breaking gender boundaries in sexual magic, and Andrew Stenson introduced the AMOOKOS Tantric lineage.

Later, there was the infamous Freya Aswynn, proudly proclaiming in front of a poster about a remember-Kristallnacht event that the night in question was her birthday.

This tale will continue in a later episode about the end of the LUUOS and the Era of Zines.

Death and the Lovers

This was the theme of the Occult Conference 2018, held in Glastonbury by T he Visible College. As soon as it was announced we suggested to the organiser, Sef Salem, that an event themed around Thanatos and Eros should have some input from a magical organisation with ‘Thanateros’ in the name. Surprisingly, he concurred.

It was quite a successful gathering all round. The IOT British Isles Section was active as myself and Section Head Soror Brigantia presented a workshop on the polarities of Black Saturnine and Silver/Purple Lunar magic, the Thanateros current in the raw. Here we find the tensions and paradoxical coincidence of opposites of beginning and ending, burgeoning life and decline into death, the Knowledge of Arising and Passing Away, from coagula to solve, each implying the other as two sides of a coin. We began by resuming the Star of Chaos and its paradoxes. We ended with a version of Pete Carroll’s insufficiently famous Thanateros Rite from Liber Kaos.

Shortly after our workshop there was that earthquake that measured 4.7 and originated from a few miles north of where we live. That means nothing, okay? It wasn’t our fault. Fault, geddit? Oh, never mind.

The following day we reflected on the ritual and workshop we had done the day before, recounting the Greek mythic lore of Chaos, Eros and Thanatos underpinning our work and discussed Austin Spare’s Death Posture in the light of that.

Next, past Section Head Dave Lee developed the Death Posture further, drawing on an article by our beloved brother Alan Chapman and on his own knowledge and experience of Connected Breathwork. He followed this with a practical workshop so that we could all have a go. This was an extraordinary experience.

More extraordinary though was the closing ritual of the Conference, which Soror Brigantia, Dave and I had devised, involving invocations of Eros and Thanatos and La Danse Macabre de la Vie, l’Univers et le Reste, manifesting as a giant double conga doing its DNA thing and splicing the entire Conference experience together.

And so it was done.

Check out Dave Lee’s Chaotopia website and maybe sign up for his newsletter.

Also see Alan Chapman’s website Wiser by Design and maybe buy his book on magic(k).

And then there’s the Kite’s Cradle.

Alan Chapman on the Death Posture

Austin Spare’s Death Posture has been aired in chaos magic circles quite a bit lately and is widely misunderstood. As far as we know, the best clarification of this technique was published by our good friend and IOT colleague Alan Chapman on the much-missed website The Baptist’s Head. It was republished in the print collection The Blood of the Saints, now out of print and going for silly money, but Alan has given us permission to publish the article again. Thank you Alan.

The Death Posture: A Definitive Instruction by Alan Chapman

Spare’s ‘Death Posture’ is the most misunderstood magical technique in the world. Ever.

The technique is described in The Book of Pleasure (Spare, 2005) and so I sympathise with any initial confusion readers may have concerning the posture; after all. Spare’s writing is demented.

However, a simple re-read of the page in question should be enough to dispel the confusion. I can only surmise from the absolute rubbish presented in many books, magazines and websites as ‘the death posture’ is due to the fact that most people cannot be bothered to read carefully.

The Ritual and Doctrine

The instruction is given in three paragraphs. Here’s how they are printed:

“Lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving by smiling, that is the idea of the posture. Forgetting time with those things which were essential reflecting their meaninglessness, the moment is beyond time and its virtue has happened.

“Standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and straining the utmost, the neck stretched — breathing deeply and spasmodically, till giddy and sensation comes in gusts, gives exhaustion and capacity for the former.

“Gazing at your reflection till it is blurred and you know not the gazer, close your eyes (this usually happens involuntarily) and visualize. The light (always an X in curious evolutions) that is seen should be held on to, never letting go, till the effort is forgotten, this gives a feeling of immensity… whose limit you cannot reach. This should be practised before experiencing the foregoing. The emotion that is felt is the knowledge which tells you why.” (Spare 2005, p. 18)

It’s obvious, isn’t it? The death posture itself is completely open to interpretation. There is no ‘one’ posture; instead it ranges from holding your breath until you pass out, to staring at yourself in the mirror. And it can be used to ‘charge’ sigils.

Actually: no! What big fat hairy bollocks!

If we re-read these three paragraphs, we see that paragraph two (‘”Standing on tip-toe…”) “…gives exhaustion and capacity for the former.” In other words, it is a preliminary exercise for the instruction given in the first paragraph (“Lying on your back…”). As for the exercise given in paragraph three (“Gazing at your reflection…”), we are told: “This should be practised before experiencing the foregoing.”

Paragraph three is therefore a preliminary exercise to be practised before the instructions given in paragraphs one and two. The death posture proper is therefore given in paragraph one. So, to clarify:

1. Practice staring at your eyes in the mirror, until your reflection looks bizarre. Granted, it doesn’t help at this point when Spare tells you to close your eyes and visualise, and then goes on to describe something you should see (“an X in curious evolutions,” which I propose is the image left on the retina — indeed, there is very similar to a Buddhist exercise), but the point is that you concentrate on something, never letting go, until: “this gives a feeling of immensity… whose limit you cannot reach.”

Spare is quite explicit when he says this must be experienced before practising the death posture proper. In other words, you must have a degree of proficiency in concentration. Knowing Spare’s magical background, I believe he is here describing dhyana.

It should be noted that there is nothing special about this concentration exercise, as Spare explains a little later on: “There are many preliminary exercises, as innumerable as sins, futile of themselves but designative of the ultimate means.” (Spare 2005, p. 18). Once Dhyana is achieved, we can move on to the death posture itself.

2. The death posture requires a degree of relaxation, and to obtain this, you may first strain the whole body and hyperventilate. Of course, you could also go for a run or lift some weights — the aim is to be relaxed for the practise of the posture proper. Just to be explicit: holding your breath until you pass out is not the death posture.

3. So, once a degree of competence in concentration is achieved (i.e. you can enter a state of dhyana, or trance), you can practise the posture proper.

I believe the biggest difficulty with understanding the death posture lies with the fact that Spare appears to be telling us to lie down, yawn, smile and ‘let go’ of all of our worries. But that’s not correct. The posture is indeed lying on your back, relaxed, without a care in the world. However, if you think he is advocating relaxation for its own sake, you’re missing the point. If we take a look at the next paragraph. Spare says:

“…know this as the negation of all faith by living it, the end of the duality of consciousness… Know the death posture and its reality in annihilation of law — the ascension from duality.” (Spare 2005, p. 18)

The aim of the death posture is not to achieve ‘gnosis’ in order to ‘charge’ a sigil, but to experience the non-dual. Spare is talking about samadhi, or the experience of what he called Kia.

Spare elaborates on the practice:

“The primordial vacuity (or belief) is not by the exercise of focussing the mind on a negation of all conceivable things, the identity of unity and duality, chaos and uniformity, etc., etc., but by doing it now, not eventually. Perceive, and feel without the necessity of an opposite, but by its relative. Perceive light without shadow by its own colour as contrast, through evoking the emotion of laughter at the time of ecstasy in union, and by practice till that emotion is untiring and subtle. The law of reaction is defeated by inclusion… Let him practise it daily, accordingly, till he arrives at the centre of desire. He has imitated the great purpose… Thus by hindering belief and semen from conception, they become simple and cosmic.” (Spare 2005, p. 18-9)

The ‘primordial vacuity’, or Kia, is achieved by cultivating an awareness of immediate sensation. For example, instead of experiencing a sensation and knowing it as ‘tight’, simply experience the sensation. The correct mental attitude is that which is experienced when you laugh; you accept all experience and sensation (including the sensation of thoughts) without resistance.

If this attitude of inclusive awareness is cultivated by daily practice, you will eventually experience a state of non-duality and bliss.

The parallels between Spare’s instructions and those of the Buddha are quite striking. The death posture facilitates the same awareness as ‘insight practice’ or vipassana, which can only be practised competently once a degree of proficiency in concentration is achieved.

A Practical Summary

1. Practise concentration exercises until you experience dhyana.

2. Practise being aware of all sensations and experiences as they arise without fixing your attention on or identifying with any one thing. (The correct attitude can be engendered by smiling or laughing.) This is easiest to do when relaxed, so practising after physical exercise is ideal. Alternatively, taking up insight practice, vipassana or Taoist meditation will achieve the same result.

Core teaching

Of the sixteen chapters of The Book of Pleasure, eight deal exclusively with the non-dual or Kia, either expounding the virtues of the pursuit of the non-dual, providing instructions for achieving the non-dual, or detailing the resultant state once the non-dual is achieved and becomes habitual (which Spare calls ‘Self-Love’).

Spare is essentially concerned with hedonism. (I think the title of the book gives that away.) If you want the most ecstasy and pleasure possible, if you want the greatest degree of satisfaction, then you must concern yourself with the non-dual:

“The wise pleasure seeker, having realised they are ‘different degrees of desire’ and never desirable, gives up both Virtue and Vice and becomes a Kiaist. Riding the Shark of his desire he crosses the ocean of the dual principle and engages himself in self- love.”(Spare 2005, p. 1)

Self-love is the state that results from the habitual experience of the non-dual, obtained through practising the death posture every day. It is freedom from desire. Now tell me, which brings the greatest pleasure: using sigils to acquire a magical effect, or the transcendence of all desires?

For a long time. Spare has been feted as the father of ‘Chaos Magic’ and the inventor of Sigil Magic. But his greatest magical achievement, the central teaching of The Book of Pleasure has either been misunderstood as an arbitrary component of sigil magic, or completely ignored as the ramblings of a mystic.

With his death posture. Spare managed to boil down the essence of all meditative practice to a very simple, easy and enjoyable method of genuine magical attainment, and not for any lofty, spiritual purpose, but simply for the sake of pleasure.

If you still think magic has nothing to do with mysticism, or is concerned solely with the manifestation of material results, consider the title of the book responsible for ‘starting it all’: The Book of Pleasure (Self-Love): The Psychology of Ecstasy.

Alan references the I-H-O 2005 edition, also going for silly money. Instead, get one of the more reasonably-priced collections of Spare’s writings.

Visit Alan’s ground-breaking website, Wiser by Design, buy his book Advanced Magick for Beginners.

Tales of Magic by Dave Lee: Next Instalment

Tales of Magic 9: The Training

It became increasingly apparent that my dream battles were dramatizations of inner conflict, not attacks from the outside. This awareness resulted in their going away for a while. I kind of missed them, but had learned an important lesson: What you believe is what you get.

In 1980 those conflicts surfaced into my outer world. Pretty much everything I had built over the years came crashing down – long-term relationship, job, home. My own Chapel Perilous was happening – I was living in a magical reality which was being revealed more and more as my old life fell apart.

Up to that point, my magical training work had been sporadic and undisciplined. This was when I started serious daily work.

This took two forms – basic sitting meditation, visualization, sigils, divination, dream diary as advised by Liber MMM, and also the Qabalistic inner planes workings such as the Middle Pillar and the Lesser Banishing Ritual of the Pentagram.

Another thing I had a go at was Liber Astarte. Reading Crowley’s Magick, I kept getting the name ‘Astar’, so that is the name I began my devotions to. Quite quickly, this morphed into Kali. One of the incidents that helped precipitate this shift was a strange find. In a house I’d just moved into, I found in the cellar, which I’d cleared out to use as an incense workshop, a small tobacco tin. In the tin was a large tooth, maybe the canine of a predator. It had a lovely curved line to it, so I carved it into a female shape, bored a hole through it and hung it from a thong. Here’s a diary entry from the night I consecrated it:

TUES 2ND SEPT: Consecrated the Figurine, saw a shaft of light enter it and forms swirling in the incense smoke… in the dawn I was awoken by cats screwing noisily under the window, banging against a sheet of tin.

One Saturday afternoon in 1980, after a coffee meeting at the Sorcerer’s Apprentice, Ray Sherwin and Pete Carroll came back to where I was staying. They gave me a bit of a test:

SAT 8TH NOV Psychometry on Ray Sherwin’s Quartz Crystal: Back from SA coffee morning with Ray & Pete to PD’s place. I gingerly grasped the crystal and felt that something was trapped in it (I had suspected this from the nature of the challenge.) Felt a numbness in my face, then briefly, just as I was handing it back, I saw an angry orange ovoid with many wriggling legs. A crawling-skin sensation.

Ray said that it had appeared as purple and orange, and lobster-like, with many legs, and that it had been the thing that attacked him and caused his hair to fall out. The demon Tromes, from the Abra-Melin spirit list.

I came to realise that that event was a kind of interview for the IOT. Which I had passed.