Art Magic

Without these preparatory steps for acquiring occult knowledge, magic will remain magic in its lowest and most obscure sense, and Magic it will be to the end of the chapter. Magnetism and Psychology are the two pillars that support the Temple of Spiritism.

They are the Herculean columns through which the understanding leads the soul into supernal realms of power; the "Jachim and Boaz" by which the over-arching vault of the heavens is upheld, which canopies the Grand Lodge of Spiritual Masonry.

By magnetism the imponderable, all-pervading life element termed Astral fluid is communicated from one body to another. By psychology the power of one mind subjugates and controls that of another, and it is in these two spheres of operation that all the marvels of magic transpire. The difficulties which oppose the scholar's mastery of this art, as practiced by the ancient and mediaeval philosophers, arise from a concatenation of causes, all combining to darken knowledge rather than to promote it, and tending to obscure whatever light could be thrown upon the subject.

In the first place the Priests of antiquity, who were the chief repositories of occult science, maintained their authority over the populace by reserving its understanding exclusively to their own order. It was not alone that they deemed such knowledge too high for vulgar minds, they felt that their own exclusive possession of its secrets was essential to the continuance of their authority, hence it would have been suicidal to entrust the multitude with that reserved force by virtue of which they held their office.

It has often been alleged by modern writers that the ancient mysteries were the conservatories of all occult science, and that those alone who became Heirophants therein, could arrive at a true understanding of Art Magic. It has lately become a received opinion, too, that a study of the ancient Caballah of the Hebrews and Orientals would supply this much desired information, and initiate any patient student of their pages into the arcanum of magic. Neither of these positions is correct. The mysteries indoctrinated their initiates into those theorems of speculative philosophy of which our former sections have given brief summaries.

The Caballah have been perused and studied with the most unwearied care by many a learned scholar, who at the last has utterly failed to enact one single rite of magic successfully.

Let the facts be plainly stated. In all the writings of true and highly endowed Mystics, whether ancient or modern, it is distinctly stated in the language of Cornelius Agrippa, that "a magician must be born so from his mother's womb," and that unless he is so gifted by nature, the processes by which real physiological changes are to be wrought in his system are slow, painful, and difficult of performance.

We have written to little purpose if we have failed to impress upon our readers that the source of all spiritual powers and functions resides in that mysterious combination of imponderable elements which we have termed the Astral spirit or spiritual body of man; that it is to the original and constitutional structure of that Astral spirit, that prophetic or mediumistic endowments are due, and that when these exist inherently in the organism, man is a prophet, a medium, and can readily exalt his powers into those of a magician. The reader may inquire wherein consists the difference between a medium and a magician? We answer, chiefly in degree. The medium is one through whose Astral spirit, other spirits can manifest, making their presence known by various kinds of phenomena. Whatever these consist in, the medium is only a passive agent in their hands. He can neither command their presence, nor will their absence - can never compel the performance of any special act, nor direct its nature. The magician on the contrary, can summon and dismiss spirits at will; can perform many feats of occult power through his own spirit; can compel the presence and assistance of spirits of lower grades of being than himself, and effect transformations in the realm of nature upon animate and inanimate bodies. He can control his fellow-men physically and mentally by will, irrespective of distance, and even cause changes in the destinies of individuals and societies. These powers seem in rehearsal fabulous, nevertheless they have been achieved, and we know that they are still attainable to man. The first great prerequisite, however, is as above stated, a prophetic or naturally mediumistic organization, and where this exists, culture will do the rest; where it is not bestowed by nature, the next step is to change the physique, and so modify its inherent tendencies, as to afford prepared conditions for the exercise of magical powers, and it is the recital of these conditions that will engage our attention during this and the following few sections.

In the first place let us disabuse the minds of those who have been informed that magical knowledge was to be procured only through initiation into the ancient mysteries, or certain modern branches of those orders that may still be found banded together in the Orient. This is emphatically a mistake, if not a willful perversion of the truth, on the part of those who may be still interested in throwing the halo of mystery around their cherished pursuits. There is absolutely nothing in the initiatory rites of any ancient order which can promote magical powers or spiritual afflatus. It is in the discipline enjoined upon initiates, and the effects of real physiological changes thus wrought in their systems, that the entire virtue of the initiation consists; furthermore, if such neophytes as entered upon the preparatory degrees of their initiation, did not manifest the well-known signs of innate magical power, or if after due preparation, they did not give evidence of the possession of magnetic or mediumistic faculties, they were never permitted to take rank as Hierophants, never elevated to that last degree which constituted them adepts.

To be an "Adept," was to be able to practice magic, and to do this was either to be a natural prophet, cultured to the strength of a magician, or an individual who had acquired this prophetic power and magical strength through discipline. The author has passed many years in India, Arabia, China and other Eastern lands, and has frequently practiced, as well as witnessed the rites of initiation in different societies, formed for the study of Magic.

From these, and opportunities suggested by the history of more remote times, we may confidently allege, that unless in the persons of naturally endowed mediums, or those whose organizations have been changed by long and persistent methods of discipline, magical rites have never successfully been enacted, neither have magical results been obtained by virtue of cabalistic words, fumigations, incantations, or other ceremonies alone. There are those now living, whose opinions are entitled to respect, who take other ground than this, and allege that the mere pronunciation of certain words, superstitiously termed "cabalistic," is sufficient to summon spirits of an inferior order to the speaker's presence, and that the possession of talismans and amulets will effect the same results. The author believes he shall be able to sustain his own fixed opinion to the contrary of these beliefs, by citing the teachings of the most authoritative Mystics of ancient and modern times.

For the present we shall argue from the standpoint assumed above, only adding that from early boyhood, the author has himself been both subject and operator in magical practices, and though often associated with noble minds fully skilled in the speculative philosophy of spiritual subjects, he has failed to find any operators in occult lore who depended upon knowledge alone, or who had not qualified themselves by preparatory discipline, or been prepared by inherent endowments, for the remarkable achievements which constitute the Magician.

Anticipating more detailed illustrations of the subject by a few general definitions, we proceed to say, that the first preparatory step for the elimination of magical power is abstinence. Abstinence not alone in food, but from the indulgence of all animal appetites. If, for instance, the student proposes to essay the performance of magical rites at any given period, he should set apart certain days during several months for total abstinence, and during a set period of probation observe the strictest laws of temperance and chastity. The Priests of antiquity were often married men, but, as we have before stated, they were not always prophetic men - on the other hand, the Prophets were almost invariably ascetics, and that of the strictest order - never indulging in the use of wine, seldom of meat, the society of the female sex, or the enjoyment of social and conjugal relations.

The more utterly ascetic they were, the more exalted became their spiritual powers, but without a certain amount of fasting and asceticism, let none expect to succeed in magical practices, for the physiological effects which fasting and asceticism produce, are unalterably essential alike to the male or female sex, in the development of the power under consideration.

The North American Indians, no less than the Charibs and South American tribes of poor, uneducated aborigines, compel their young men to undergo probationary fasts for a period of some eight or nine days, wandering meanwhile through the forests, and carefully avoiding contact with any of their fellow-men. These ascetic practices antedate their assumption of the duties of manhood, or the positions of power and trust, to which the red men deem their sons may become eligible, and it is claimed that this discipline is necessary to enkindle the noblest fires of manhood, quicken their powers of perception, accustom them to endurance, and above all, stimulate the latent spirituality of their Souls to perceive and commune with invisible Guardian Spirits. During these probationary states it is claimed that their Spirit Guides appear to them, reveal their destiny, instruct them in their choice of a mission, and establish a rapport between the spirit and mortal, which is continued through life.

Thus do these children of nature, these poor savages, as the proud Civilian contemptuously denominates them, instinctively perform those initiatory rites which it was the boast of the highest philosophy of antiquity to have instituted.

Every nation of antiquity practiced this species of discipline, previous to entering on a career of spiritual prowess.

The Sybils of Greece and Rome, the Hebrew prophets, the Indian Ecstatics and Egyptian mystics; the Chaldean soothsayers and Roman augurs, the Medes, Persians, Chinese and Japanese, all taught these necessary modes of preparation for prophetic offices.

All the mystics of the MIddle Ages exalt the practices of abstinence, and insist upon its necessity. Of all classes of religious thinkers, the Christians should be the most faithful in the observance of this rite, since it was charged upon them both by the example and precept of their founder, and prescribed as an essential of spiritual discipline, both in the Old and New Testament, and yet the Roman Catholics alone, of all the sects of Christianity, observe abstinence as a part of their religious duty; and perhaps it is to this cause that we may attribute the greater prevalence of spiritual manifestations amongst them, than with any other religious thinkers of Christendom. Another mode of preparatory exercise for spiritual exaltation is prayer. Prayer, not in the mere routine form of verbal solicitation, but sincere aspiration of soul towards the great Source of all life, light and inspiration. And prayer must be supplemented by solitary communion with the inner consciousness, long periods of seclusion from the external world, and a complete abstraction of the senses from all outward observances; soul musings on the great I Am, and that deep absorption of the reflective powers upon the spirit within which constitutes the triumph of the Soul over matter and its belongings. Ablution, too, is another method of preparing the physique for the flow of the Astral fluid. By frequent ablutions the skin - the organ of the dual functions of evaporation and absorption - is prepared for a free transmission and reception of that Astral fluid which constitutes the magical element. During the intervals of fasting, the food should be very light, consisting chiefly of vegetables and fruits, whilst all stimulants or salacious substances calculated to excite the senses or pamper the appetites, should be carefully avoided. Tea and coffee have not only been deemed admissible, but taken in moderate quantities are recommended by some modern mystics, although the stricter order repudiate their use. It is quite evident that the ancients understood the uses of animal magnetism. The temples of the east are covered with representations of this practice in the treatment of the sick, and the constant allusion to it in ancient and classical writings leaves no doubt but that it was the universal method of therapeutic practice.

Animal magnetism was also the method by which the highest rites of initiation into the sacred mysteries were completed. Using this term in its modern sense, we find it was the special virtue by which both in ancient and modern mysticism the potential powers of the magical element in man is awakened.

The chief value of the initiatory rites of all secret societies, lies in the psychological effect they exert on the senses by the fumigations of incense, the presentation of scenic illusions, the performance of delightful music, no less than the effect which the rehearsal of high thoughts and sublime ideas must produce on the already over-wrought mind. When to all this is added the magnetic effect imparted by the presence and manipulations of powerful adepts, whose Astral fluid, charged with magical strength, is infused into the system of the Neophyte, it can hardly be wondered at that the final rites of initiation in such societies as are banded together for the purpose of discovering and practicing the highest and most occult laws of Nature, cannot fail to send forth Hierophants who feel as did Pythagoras when issuing from the crowning rites of Egyptian mysticism, "that he had been in the presence of the Gods, and drank the waters of life anew from divine chalices."

As a special illustration of our subject, we commend the following item of philosophy, extracted from "Ghost Land," to the reader's attention. It refers to the experiences of the most powerful order of magicians now in existence:

"They acknowledged that the realm of spiritual being was ordinarily invisible to the material, and only known through its effects, being the active and controlling principle of matter; but they had discovered, by repeated experiments, that spiritual forms could become visible to the material under certain conditions, the most favorable of which was somnambulism procured through the magnetic sleep. This state, they found, could be induced sometimes by drugs, vapors and aromal essences; sometimes by spells, or through music, intently staring into crystals, the eyes of snakes, running water, or other glittering substances; occasionally by intoxication caused by dancing, spinning around, or distracting clamors; but the best and most efficacious method of exalting the spirit into the superior world, and putting the body to sleep was, as they had proved, through animal magnetism."

After an experience of more than forty years subsequent to the period when the author learned the truth of the above quoted fragments of philosophy, he lives to confirm them in every iota, and especially the last sentence quoted, which, to his apprehension, contains the true gist of all magical experiences.

No methods ever have been found so potent for kindling up the most exalted fires of the soul, or transmuting its latent powers into active operation, as "the laying on of hands," or the magnetic manifestations of powerful, well-intentioned magnetizers, in a word, the infusion of the vital forces of a mighty and highly charged Adept into the organism of a susceptible and receptive subject.

All other modes are merely preparatory, but they can never equal the effect of that last, best magical charge, which can be wrought only by the infusion of the Astral fluid of one organism into another.

This is the last act of initiation in the highest temple rites of old. This is the potent spell by which Hindoo Fakeers obtain from their master minds the seal upon their magical studies. The Patriarchal act of blessing, the initiatory rites of the Jewish Priesthood, the Apostolic law of communicating virtue, was all wrought by "the laying on of hands."

The Pentecostal gatherings of the early Christians were simply means of magnetizing each other by accordance of a common will, and the focalization of ideas to a common subject.

Paracelsus, Van Helmont and most of the middle age mystics, well understood the virtue of magnetic relations, whether between animate or inanimate existences. In the citations we shall have occasion to make concerning their magical formulae and opinions, it will be seen that they recognized "magnetism and psychology as the two grand supports of the Temple of Spiritism."

Assuming that the Neophyte, who desires to exercise magical powers, has faithfully prepared himself by the methods prescribed above, that he has subjected his frame to fastings, ablutions and strict abstinence; observed periods of seclusion, and disciplined his spirit by silent communings with Deity, the spirit of nature, and his own inner consciousness, all that remains for him to do is to seek out a few harmoniously-disposed persons, who, with pure aims and high aspirations, shall join with him in the search for light and knowledge. Let these unite themselves into a select society, and, after the same order of preparation enjoined above, proceed to magnetize each other, selecting for the work the most powerful and well-composed of their number - in fact, the one who most nearly conforms to the Pythagorean type described in the last section as "No. 2." Should there be no chance to form such an association as is above suggested, let the Neophyte seek until he finds a magnetizer who corresponds as nearly as may be to the noble type of manhood required. Let such a one lay his hands, illuminated with the pure, invisible essence of Soul fire, on the Neophyte's head. let manipulations of magnetic power, accompanied by the infusion of strong, aspirational will, be practiced at given periods of time; let these exercises be conducted uninterruptedly, steadily, firmly and with high and noble intentions, and they cannot fail to perform the last best work of converting the Neophyte into the Adept, the passive subject into the active operator.

In the final formulae of evocation, the mind must be concentrated fully on the purpose and presence most desired. Thus, if the object be to summon the attendance of beloved spirit, friends, the ordinary methods of waiting, either alone or in a small harmonious gathering, now so popularly practiced amongst modern Spiritists in Europe and America, may be sufficient to ensure the desired results.

The performance of very good and spiritually inspired music should always precede, or rather form the invocatory process in such circles, the effect of good music producing as great a difference in the atmosphere as on the feelings and sensations of the listeners.

The light on such occasions should always be subdued, as light is motion in the atmosphere, and tends to promote an energy of action which is unfavorable to the influence of the Astral light, in which the spirits live and move and have their being.

Material light and Astral light are as antagonistic to each other as the north poles of separate magnets. They mutually repel each other; hence, avoid as much as possible the action of material light. For obvious reasons the custom of sitting in total darkness should be held equally objectionable, except under stringent test conditions, and where remarkable evidence of physical power is demanded.

The fumigations of aromatic and fragrant essences contribute greatly to promote the conditions under which Elementary Spirits can manifest, but retard the approach of human spirit visitants. "The introduction of streams of ozone into the apartment will be found a highly favorable condition to promote the communion between spirits and mortals and their friends in the form. Besides this, the action of a gentle current of electricity, evolved from an electro-magnetic battery, should be infused into the systems of the investigators, as it not only increases the strength and quantity of the Astral fluid present in each organism, but benefits the health, and prevents the depletion of vital force. The ethereal character of ozone, and the force of electro-magnetism, are also strongly in harmony with the Astral fluid which forms the bodies of spiritual beings, hence their use at spirit circles will be found effective and beneficial.

As the Spiritists of this age have enjoyed an extended experience in the constant intercourse, presence, and counsel of their "household Lares," it is needless for us to offer farther suggestions on this branch of our subject at present, save to add that the methods of intercourse with all spiritual existences will be found reduced to general principles in this volume, and may, therefore, be applied universally to all forms of communion between the invisible and visible worlds.

The means of awakening latent spiritual forces, or the processes of invoking and procuring the presence of spirits, may be conducted through any of the avenues to the material senses. For example: the magnetic sleep on the one hand, and the "mantic frenzy" on the other, may both be produced by appeals to the sense of hearing. The one is induced by soft and delightful strains of music, the other by noise and distracting clamor. Civilized nations are naturally most satisfactorily affected by the former mode; barbarous or semi-civilized peoples by the latter. Dull, monotonous, rhythmical intonations act an intermediate part between these two extremes, and are particularly favorable to the commencement of all magical ceremonials.

Appeals to the spirit can also be successfully made through the eye. The sight of frightful objects causes a revulsion in the entire circulatory system, lowers its tone, and may even suspend its functions to the point of swooning. The reverse of this action is produced by pleasing objects, beautiful colors, charming scenes or persons, all of which sights stimulate and quicken the circulation, tending to diffuse a soothing and healthful glow throughout the whole system.

Another very effective mode of acting upon the sense of vision results from gazing intently on mirrors, crystals, precious stones, shining bodies, or pure fluids. The magnetic rays which are reflected back into the eye from these objects pierce the brain, and charge it with Astral light, whilst the fixidity of the action induces that self-magnetization which is the first step in somnambulism, trance and ecstasy. Still another mode is in the inhalation of stimulating narcotics or aromatic vapors. As before remarked, these processes are essential to the control of Elementary Spirits, and produce no inconsiderable effect upon the senses of the magician.

Nitrous-oxide gas, either and other stimulating and anaesthetic vapors are powerful means of inducing either the trance state or "manic frenzy." For the evolution of the latter condition no method had proved so effective as violent gesticulations, dancing, jumping leaping, spinning around in circles, in a word, emulating the actions of the Oriental Ecstatics, in whom the "mantic frenzy" and the exhibition of the most astounding preternatural powers seem always to require these preparatory processes. And here we must strictly impress on the reader's mind the fact, that in describing these abnormal proceedings, we do not present them as examples for imitation, or commend them, as even possible for the execution of "well-to-do" ladies and gentlemen, moving in the first circles of London, Paris or America. We are simply answering the oft-repeated questions raised by the admires of Art Magic, "What can we do to perfect ourselves in its practice?"

We may have conclusions to draw ere we close this volume, which will induce the aspirants for magical powers to regard with more interest and reverence the pearls of spiritual beauty they are constantly treading under foot, whilst their eager gaze is directed longingly on some glittering bauble far away up the mountain heights, whose rugged paths their daintily slippered feet would essay in vain to climb; but these conclusions can only be understandingly arrived at when our work is done; to the act of present duty, therefore, we must now return.

The use of Hasheesh, Napellus, Opium, the Juice of the Indian Soma, or Egyptian Lotus plant, besides many other narcotics of special virtues, constitute a large portion of the preparatory exercises, by which Oriental Ecstatics produce their abnormal conditions; but when we name the last essential for the due performance of magical rites, we may confidently assure our readers we include all lesser means, and are about to disclose the true secret of the Philosopher's Stone, and the mystic Elixir Vitae, nay, we speak of an element more potent than either, for we point to the source and end of all Deific, no less than human capacity, the all-omnipotent and resistless power of will.

When the great Essenian Teacher, Jesus of Nazareth, assured his Disciples if they had faith as a grain of mustard seed, they could move mountains, and cast them into the sea, he uttered no myth, spoke in no parable, but enunciated a truth which the Adept of every country, and every age, will fully confirm.

The power of faith is the power of will, the essence of Soul, and Soul's action in producing forms and emulating the creative functions of the Divine Will.

Will is the purpose of the Eternal One, outwrought in existence and its operation in the outgrowth of more fully perfected ind ages, will elevate mankind to the functions of Deity by its triumphs.

Every Mystic, Sage, Magician and Psychologist, every student, ancient or modern, ranges the power of the human will in the category of all supreme intelligence, and attributes to its exercise the highest achievement of the true magician. Still it must be borne in mind that our present system of abject subservience to the opinions of our fellowmen, and our slavish dependence on popularity and custom, utterly neutralizes this all triumphant and magical power of will.

In our present condition of modern civilization the complete expansion of will power is simply impossible. We require several generations of culture, and patient experience ere it can attain to its true proportions, and become the executive power it ought to be in human life.

There are some abnormal existences that can subsist without food, and others in whom the processes of education are superseded by direct spirit teaching, so there are a few highly endowed minds who attain to their majority at birth, and who, like Jesus of Nazareth, Plato, or Pythagoras, live in the realm of spirit, from their first entrance upon the sphere of immortality, hence they can exercise spiritual functions with the same ease that others use the external senses; but these rarely-endowed minds form the exception, not the rule of human life.

We must not trust to the possibilities of miraculous changes in our own natures, but work for them, and industriously, scientifically and patiently pave the way for their achievement. The culture of the Will for the execution of abnormal acts of power is to be conducted by a regular series of mental processes, all tending to the subjugation of the senses and the exaltation of the spirit. Some of these have already been explained in this section, others will be elaborated as we proceed. The generalities of the process involve physiological and psychological changes, the methods of which have been briefly glanced at.

For the processes by which divination can be evolved, we refer the reader to future sections. All shall be told; but, for the present, we conclude with a tribute to the power of the human Will.

It is the Alpha and Omega of this mortal life, as the Divine Will is the Alpha and Omega of Being. It is the royal power by which matter bends before Spirit, as the leaf bends and sways in the rushing storm.

If the result seems to the student who has advanced thus far worth the cost, let him proceed. If his heart begins to fail him upon these, the first steps of the mystic threshold, how can he hope to succeed in ultimates which cost the sages of antiquity years of study, and half a life-time of faithful self-abnegation to achieve?

The discouragement which arrest the first steps in the path of discovery, are but the first trials of that stupendous will power, upon the full exercise of which the magician's triumphs depend.

Fail now, and you fail forever. Cherish but one spark of hope to light your way through the labyrinthine paths we are destined to trend together, and every mind of ordinary intelligence and indomitable purpose, may by the perusal of these pages become an Adept in Art Magic.