The blend of pagan and Christian traditions is especially fascinating in Northern Europe, where Christmas still carries echoes of ancient rituals. Take Finland, for instance. Here, Santa Claus is known as Joulupukki, which literally means “Yule Goat”—a direct translation of the Swedish Julbock. Possibly this name goes way back to Germanic and Norse mythology, where the goat symbolized strength and fertility and was closely tied to the god Thor, who, as legend has it, rode a chariot pulled by goats.
These days, Joulupukki looks a lot like Santa Claus, but back in the 19th century, his vibe was completely different. People would dress up in birch bark masks with horns and go door to door, handing out gifts to well-behaved kids—and playfully “punishing” the naughty ones. It was all part of a ritualistic performance full of symbolism and a touch of mischief. Here we can se some connection with Krampus figure, however there is no strong historical evidence for this connection.
In Northern Europe, Christmas is still celebrated over 13 days, ending with what’s called the “Thirteenth Day” (or Trettondagen in Swedish). This tradition traces back to Yule, the ancient winter solstice festival celebrated by Germanic and Norse peoples. Yule was all about marking the rebirth of light as the days started to lengthen. It involved feasts, sacrifices, and rituals to ensure prosperity for the coming year and lasted for 13 days.
Some of the Christmas symbols we know today actually have roots in those old Norse pagan traditions such as The Christmas tree. Originally, Norse pagans used evergreen branches as decorations to symbolize eternal life and ward off evil spirits during Yule. The Yule Goat -wasn’t just a quirky decoration made of straw you can buy from IKEA nowadays; it was a symbol of fertility and often played a role in Yule celebrations.
Even the idea of giving gifts has pagan roots. Back then, offerings like animals, grain, or beer were made to the gods to show gratitude and ask for their blessings. In some regions of Finland we still have legends about goat-like monsters, which were roaming around in a Yule time and kidnapped children. To to make them kinder or trick them people gave them presents instead of their children. Over time, that evolved into the modern custom of exchanging presents as a way to show love and generosity.
All in all, Christmas in Northern Europe is an incredible mix of pagan and Christian influences. Even with all the modern commercialization, you can still see the deep cultural and spiritual significance behind the traditions, reminding us of our ancient connection to nature and the changing seasons.
An initiation is a rite of passage and as such it should, according to anthropologists and historians of religion, contain three parts: separation, a liminal phase and aggregation. Given that we are deep in the season of the fall, right on the cusp of winter, I want to dwell a little on the second part – liminality, the in-between aspect where transformation occurs.
Liminality is a threshold, steeped in symbolism, a stepping away from the normal everyday world and into a state of between-ness where the everyday falls apart and gives space for ambiguity and discomfort. This symbolic death can be vulnerable, scary or even painful, but it is a necessary break from the ego, the shedding of identity in which can be found the spark of the new self.
There are of course several reasons for going through an initiation and for entering a liminal phase. It is a rebirth, a gaining of understanding, an introduction to powers and mysteries, an experience that can set you on a path to illumination, awakening, or to deep personal change. Most of us go in and out of these spaces several times on our magical journeys. In an order, such as the IOT, the initiation also holds another meaning. It is a shared experience of being stripped down and given a new role. It is a social transformation that becomes a source of strength through the sharing of the stories of initiation. In this the order becomes a part of the internal narrative of “us who have gone through the upside-down-world and emerged on the other side”. As a novice, you are not fully part of that community. You may very well feel welcome, included and respected, but you haven’t travelled the same path as everybody who is on the inside. For the novice, the initiation is the –coming-of-age-story of their life within the order.
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.
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.
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)
Chaos magicians in general don’t like their magical life to be controlled by anyone. Yet the little pond of occultism is crammed with wannabe Big Fish; Mages, Grand Masters and Ipsissimi just gagging to tame us to bridle and bit for their own purposes which could make them anything from benign tyrant to barking mad cult leader.
The IOT was never going to be just another magical order: we are the cats you cannot herd. So how do we keep things organised while safeguarding our personal autonomy within our Pact? Or, as it’s mostly asked, how does a Chaos Order work?
One of the answers is the Insubordinate. This role is a mainstay of the Pact’s anti-authoritarian way of doing things but is by definition pretty alien to the majority of occulture. If you haven’t read the definitive account in the Book of the Pact, here’s a link: https://iotbritishisles.com/the-book-of-the-pact/. Let’s see what it says:
A repeated phrase in The Book is “Criticism in the Pact flows from the bottom to the top.” Just as there’s nobody to tell you what to think or believe, there’s nobody wagging their finger at you telling you you’re doing it wrong. This is the complete opposite of authority-led groups. Nevertheless, we have ‘leaders,’people ‘at the top.’ And so the role of Insubordinate was devised to keep them in check.
“Every Magister Templi, Adept, Magus, and Section Head, is assigned an Insubordinate … electedby Initiates and Neophytes.” They don’t get to choose somebody compliant: they get an Insubordinate foisted on them who is nobody’s pet.
“It is the task of the Insubordinate to ensure that the Magister Templi, Section Head, Adept or Magus does not neglect their personal magical progress and that they carry out their tasks well. There are different ways to fulfill the duties of the Insubordinate.
They may convey criticism with the loutishness of the Jester, making everything appear ridiculous,
or inquire with the Fool’s naivety about issues that are unclear.
Taking the role of Chaplain, the Insubordinate may point out personal weaknesses and blind spots of the recipient of the insubordination,
acting as Confessor they may receive reports on personal developments, as Inquisitor they may raise an objection to decisions.”
Accountability is the name of the game here. The Insubordinate is not just some personal assistant or PR rep. They proactively take the poor hierarchical figure to task where necessary, and may be as searching and uncompromising as they like. The German term for the Insubordinate is ‘Querulant.’ Says it all.
“These five roles of the Insubordinate consist of the following tasks.
Ensure that all explanations, speeches and teachings are clear to everyone and criticize those, which are not, and demand their clarification. Thus, the Fool’s task is to simulate ignorance where others pretend understanding.
Convey criticism with a certain easiness and impertinence. Thus the duty of the Jester is to take something appear ridiculous which others would like to diplomatically overlook.
Point out personal weaknesses and blind spots. Thus it is the responsibility of the Chaplain to handle personal issues in an impartial manner.
Receive reports on personal magical development without commenting on them. Thus it is the task of the Confessor to offer protection from laziness and self-satisfaction.
Hold the right to veto any instruction and to inform a Magus, the Section Head or the Council of the Magi about its exercise. Thus it is the Inquisitor’s duty to prevent the abuse of position.
Predominantly the Insubordinate will conduct their official business with the Recipient of their insubordination in private. It may be advisable for the Recipient to inform their Insubordinate about any controversial events beforehand in order to prevent the exercise of a veto inpublic.”
That veto. The unstoppable power to say ‘No!’ to what a higher grade proposes, with no comeback. This is a powerful tool for undercutting authoritarianism.
Furthermore, the Insubordinate may use their role on behalf of any other member who feels a need to criticise, especially those who might not feel comfortable presenting their criticism themselves. The Insubordinate’s intervention gives them anonymity and shields them from any possible reprisals.
How’s a megalomaniac supposed to operate under these conditions? Thanks to the Insubordinates, not at all.
Developing a magical will has never been an issue for me. Stubborn and determined to the core; formulating a goal, planning the process of achieving said goal, executing the plan and achieving the goal at the end has been a natural process for me.
This has been surprising for some folks that I have met throughout my life, who thought that being introverted meant being weak and took it upon themselves to foolishly attempt to bully me into a course of action that I did not want to take. However nothing will persuade me into doing something I do not want, immovable as a mountain and as stubborn as Balaam’s ass … I would not be moved!
If my heart is set on something I will achieve it by hook or by crook. If I find that a door is closed unto me then I will either get a battering ram and smash the door to smithereens or will take the side route and find a way around the door, perhaps through a side gate that’s been left unlocked. I have always found a way. If a person gets in my way, well, that only encourages me to work harder for the goal and makes the victory all the more sweet.
This has served me well in the sense that I have met all the goals that I had as a child and have had awesome experiences – seen things and done things that go beyond what would have been expected for me as a child. I have also gone beyond my own expectations of myself as a direct result of my experiences within the Illuminates of Thanateros and have done things I would not have done otherwise and have been all the better for it. I have used a combination of magical and non-magical means to build for myself the life that I wanted.
However this determined carpe diem nature has also led to a feeling of tension or stress within my self; the type of tension that any completer/ achiever has I guess. Sometimes I enjoy the fight and sometimes I don’t but it does feel like a fight on occasions.
Due to the pandemic however I have experimented with a different way of doing things. Maybe this is because the keyworking I was doing made my working life busier than it usually is. Sometimes the pandemic stress impacts on my cognitive functioning and just getting through the pandemic successfully is all one can manage. Maybe it’s because I am getting into a time of life where I want to chill more and no longer feel the need to be so goal driven.
Lately I have been experimenting with working more with the energy that is there and making that work for me. Instead of battering down the closed door I am now finding a different door one that is open and working with that as opposed to aggressively focusing on the locked one. Working with the Tao and finding the path that is obstacle free and making that work for me is a gentler way of working with my magical will.
I don’t always achieve exactly what I want with this method, I achieve something else which is of equal value with the knowledge that aggressively achieving is not always necessary. There are other ways to live.
This has led to my now having more than one way of working with my magical will. I can choose to work gently with the energy that presents to me but I can still take a battering ram when I want to. Flexibility is the key.
Soror Brigantia is a Magus of the Pact and a former British Isles Section Head
In my workplace we have a chillout room, where people can go if they are upset, stressed or need a moment away from the hustle and bustle. It’s a beautiful room set up with relaxation in mind.
When I first arrived at this workplace there was one thing however that spoiled the effect of this room for me. In the room was a poster depicting the Buddha on top of a mountain, surrounded by lush vegetation, with the caption “When you reach the top of the Mountain keep climbing.”
I hated that poster, partly because it does not make sense. When one has reached the top of a mountain how can you climb any further? What are you supposed to climb on? The clouds? Secondly when I have achieved a goal that’s been difficult I don’t keep climbing, I take a moment to feel smug about what I have achieved, take a day off relax and to remember to feel good about myself. I did it, I achieved my objective, now I can chill. I’m not going to keep climbing; I’m going to take a break.
I felt exhausted just looking at that poster, and needless to say the poster is no more, it is an ex poster. For me it summed up everything that is wrong in our culture, the constant drive to achieve and do, the constant striving due to an underlying belief that we are only valuable when we are doing things and achieving. This is one of the beliefs that underpin a capitalist society and makes the wheels of industry turn- we must work because what are we without it, what value do we have? For me this negative message was summed up in this poster, all bound up in New Age wrapping and definitely not what Buddhism is actually about. Capitalism pretending to be Buddhism.
Since the lockdown began while my working life is busier than it was prior to the crisis. And my personal life is different. There are no more magical outings, no in-person temple meetings, no occult conferences, no pubs, restaurants etc. Outside the working environment there is little for me to do, work towards, organise or strive for. Over the Easter holiday I found that I was bored and not feeling that great about myself on account of not having achieved anything with this time. Then I remembered this awful poster and saw that while I may see through the capitalist belief systems I am in fact just as bought into them as anyone else.
Having had that realisation I went and sat by the front steps and watched the bees. They were very enthusiastic about gathering pollen from the bluebells and I sat and watched. Firstly I watched without judgement, and then I meditated on how the bees enable life to continue and how all things relate to all things. I watched them for hours. Then I saw how important it is to just stop and watch and listen, as we miss so much of what’s really happening around us when we are too busy to notice all the interlocking and interconnected workings of Baphomet.
Since that day I have slowed right down. I still do things if they need doing but I do them more slowly, focusing more on the process and less on the end result, and I enjoy doing the tasks a lot more as a result. It feels that my life outside work has become a meditation as I spend more time watching and listening to the sights and sounds of nature around me. I am no longer feeling that I must be achieving to be valuable.
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!
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).
Sigil of KAWA POHR
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 …”
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
