Material magic – under the moon

I have had a few questions about the diagram I drew yesterday showing the underworld.  Yes it does mean that I am saying that Dee’s Enochian Aethyers are part of the Underworld and in Christian terms subject to demonic influence.

In many ways this explains some of the problems that Dee had with his angels, something that people like David Goddard and Paul Foster Case blamed on the scrying of Kelly.  However, if the Aethyers were part of the upper underworld, then it would explain the erratic visions of Angels that people get when skrying them.   It would also explain why Chorozon, who is the Devil, in Dee’s system resides amongst them.
It is one of the dangers of having fixed views. Kelly and Dee saw their system through Christian eyes.  They could not understand that they were not looking at Angels, but were most likely looking at Underworld gods and beings.
Their system also lacked one of the more important safety valves which is part of the Underworld and therefore material magic.  In some ways the Golden Dawn made matters worse by recognising that much of the Underworld’s population were elemental creatures and gave adepts the keys to attempt to control them through Elemental Kings and Tablets.

If you look at my second diagram you can see that the next level of magic, that of Solar/ planetary forces has to pass through the lunar levels (ie Yesod in Cabbalah) to have an effect on the material level.
This explains why in earlier magic, most of the Underworld stuff was  conducted under the control of lunar gods and goddesses in particular Hekate and Selene.  The deeper underworld was also further controlled by Dis Pater (Hades or Pluto) and Prosephone.
Ignoring the moon has some fairly dire consequences for magic which requires a material effect.   If you did a solar working to heal someone and did not use the lunar forces, the only way for the solar force to manifest itself is through the path of Hod or Netzach.  These are the paths of Shin and Quof and both are fundamentally unbalanced water/fire mixes which would have difficulty manifesting in Earth.  Yet the same force reflected through Yesod is Tav which is a Saturnian Air/ earth mix and more likely to be a balanced.
Dee, Kelly and the Golden Dawn by not acknowledging that what they were doing was underworld, and not having a lunar contact to translate the solar forces were forcing their visions down these more chaotic and unbalanced paths.  It does not mean that they were seeing corruption, just that you need a translator.
Much of the difficulty that people have with lunar contacts is that much of the teaching about them makes them fairly chaotic.  It is hard to find many people describing Hekate with the same loving terms that they would Demeter – even Selene gets a better press.  But this ambivalence was also common in the ancient period too.  Hekate started off as a semi-benign Great Goddess. She evolved through her association with the dead and magic, to be connected to fear and death.  She was partly redeemed by the Neo-platonists in the Chaldean

Hekate

Oracles, before her “witch credentials” made her a figure of fear for the Christians.
But it is through this particular contact that magicians will find “power” not only of the astral, underworld and material forces, but also as a reflection of the celestial world.
So how would this work?  For a start it would mean that hermetic magicians would have to acknowledge working in the astral, but it would also mean that they need to have made some contact with an astral force.
In the Greek Magical Papyri there are references to magical helpers who are clearly astral beings who are designed to assist making magic have an effect on the material plane.  These concepts were corrupted as witches familiars before being promoted to magical holy guardian angels, before ending up as simply astral contacts and guides in the late 19th century.  The idea of a magican working to obtain a lunar assistant, perhaps under the protection of a moon god or goddess makes a great deal of sense.  This “familiar spirit” (ie one you know)  might be the missing link that units your underworld with the celestial realm.

Material Magic

In this blog I am going to get technical, so sorry about that.  It is my spin on the issue of magic which is being chatted about by several magicians who I respect namely Perigrin Wildoak , Aaron Leitch , Morgan Eckstine  and Don Kraig  who have been debating the issue of material magic and if magicians need to be rich or not.
Perigrin takes the view that magic is for service to humanity only and part of a spiritual path which is supposed to connect us to the One Thing.

“ I am very happy that western learned magic was reframed into a more spiritual direction. It makes sense to me. I am also of the opinion that is was the main driving force behind the founders of the major modern western traditions, the two most influential of course being the Golden Dawn (RR et AC) and the Inner Light of Dion Fortune.”

He is quite right, magic was reframed in the 19th century, but in some cases it went in the wrong direction. Since this goes down the line where my head has been for the last few months, I will hit out with some of my thoughts, safe in the knowledge that few will have read this far, or will go much further.

In the beginning there was magic and magicians.  Their role was somewhat dubious and was considered scary to the great unwashed.  Their role is familiar to people interested in shamanism.  They had to deal with an army of spirits that stopped ordinary people having a life, or at least a very short one.  They also had to travel into whatever concept that society had of the afterlife and bring back knowledge. They could do magic to influence material events and to make sure that they didn’t need to, they were supported by their communities.

Even Angels can be bastards in the Underworld
Don’t Blick

This evolved as societies became more complex and the underworld started to be mapped out in more detail.  The Ancient Egyptians had a crack at it and so did the Greeks.   Initially the underworld was seen as being under the ground, but that slowly changed so that there was an upper underworld (in modern times called the astral), populated by aerial demons and gods while a darker batch of gods and monsters, more closely associated with the dead still lived in an abstract Hades underground.  Humanity lived in the centre.  When they died (unless they were a god) their spirits went to live in an underworld.  Hades was one place, the Egyptians headed through various trials in the hope of getting a place on Ra’s boat (which would sail with the sun).
What it is important to remember that the word demon, or hades, or underworld did not mean evil.   Hades was not more of a bad guy than Osiris (who held a similar rule in the Egyptian pantheon).  The Roman Hades Dis Pater was seen as the person you prayed to for material happiness.

Everything under the moon…. we are all in the Christian hell
or the Pagan earth element… you choose.

What changed was the introduction of Christianity into the mix. Firstly the underworld was equated with Hell, which was the place of the damned, rather than just the dead.  Hades and Dis Pater were replaced with Satan who was supposed to rule all the world, through his various aerial and terrestrial demons.  In essence they created a universe where humanity was between two hells and needed redemption of Christ to escape.  This led to a hatred of the world as being the kingdom of the devil, but it also created a concept of anti-materiality which had been more or less absent from the ancient world-views.  The logic was simple, if the world is “of the devil” then material things must also be evil and controlled by Satan.
In the various flavours of Goetic magic the magician would be calling up demons to get material results.  But this sort of work was frowned upon by the Christian magicians who were trying to sell their idea of “higher magic” among their educated friends.  As Perigrin pointed out a change happened in the Late Victorian period which made magic something you called on only to experience the Celestial realms.  In such a Christian paradigm material magic was not going to get a look in.
All you needed to do for material success is to tune yourself to some celestial spirit, angel or other being and that would bring about change for you.  You would not get cash, but rather the opportunity to earn it, or some similar ethical protestant idea.  But the danger here was that for these Middle Class Victorians money was not an issue.  To pay the fees to be a member of the Golden Dawn you needed a steady income.  Unless you were Samuel Mathers, who was being financed by Annie Horniman, you were independently wealthy or inherited money from your parents.  Indeed lacking wealth was seen as a problem, probably with your karma, or poor breeding.
Nevertheless, this was the model that we adopted, and carried over to the 21st century.  But as magical studies became more commonplace, logical flaws started to come into scenario, particularly as less people became influenced by Christianity. For a while this did not matter as most people who were not influenced by Christianity (such as Crowley) still thought and acted as if they were.  But then people in my generation started asking questions about the magical status quo and it started becoming unstuck.
With me it came down to the fact how it was possible to invoke a good angel to blight someone’s life?  Surely something that was purely good would not do that sort of thing.  Then there was the question about service.  I made a decision to dedicate my life to magic.  It was a personal thing, but I meant it and burned a lot of bridges to do it.  You would think that the universe would be happy with that sort of decision and provide some assistance, given that the work was focused on the good of humanity and selfless.  You would be wrong. In fact the universe punished me for such a decision. I went from being comfortably wealthy to wondering if I was going to make the rent.  Did the celestials help out?  Well no. Doing everything by the old book was not working and I had to come up with something different.
I started to look at the darker magic to see what they were trying to do.  OK, I had no interest in summoning Christian demons but I suspected that there was something missing from the comfortable Victorian models that I had been using.
Readers of this blog will be aware that I recently found the works of Jake Stratton-Kent, who I believe has hit on the missing part of the jig-saw.  He started to look at the transition from Greco-Egyptian ideas to the Christian ones and applied it to the early Grimoires.  The result was that they are fragments of this earlier pre-Christian view of the Underworld.

I think that what has happened is that while we might have found the Celestial side of magic in the Victorian period, we have lost the material and chthonic forms of magic.   We need to find a way to incorporate these in a modern system which embraces the material and the underworld.
It is not an “either or” situation.  We do not have to abandon our Celestial magic to look at the material/ chthonic.  Indeed I think it is a much more balanced world view, one which does not see magic as something extra-terrestrial but rooted in our material lives.
As for a question as basic as “is it OK to invoke for material things?” well the answer to that is that in a society which no longer supports its magicians, it is up to the material universe to work for them to provide them with the means to exist.  It is certainly acceptable for them to call upon whatever agency or god to assist them.  There is nothing different from me doing a magical ritual to have enough cash to pay the rent as it is for me to have the personality or skills raise the cash for the rent.  In fact both things might still end up being the same thing.
We have to live in the world, surrounded by our spirits and reach for the heavens.   We do not need to reject one thing in favour of another anymore.

What sort of stereotypical hermetic student are you?

Hermetic groups are packed with lots of different types of people, but you start to notice a few stereotypes.  Here is my list, it is not complete and not to be taken seriously.

The Tourist
The Tourist joins lots of different groups and never settles with one.  They can be trying their hands at Tantra at one moment and crystals the next.  They never get anywhere and would be better off being muggles.  They have strong opinions about the niceness of the world because they never tend to hang around long enough to see its dark-side.

The Pendant
Do not tend to stay long in esoteric groups because none of them match their exacting standards.  Feel that a group is defined by the punctuation in its course material and will often ask questions that they already know the answer too.  Will get pissy if the answer comes back as something they are not expecting.  Most likely to be thrown out of a group by a frustrated group leader fed up with having to explain why when he provided the complete secrets of the infinity he boldly split an infinitive.

The Intellectual
These are people who believe that the esoteric and spiritual path can be understood on the volume of books and intellectual study.  They often do very well in groups until they prove unable to do any practical works of magic.  They will hold onto their “correct way” because it has always been done like that and quote you chapter and verse to back themselves up.

The Grade Hunter
Often masons, they believe that they will somehow be improved by going through the next initiation.  They will often do the minimum work to get them to the next grade as fast as possible. They always fail because grades are a reflection of reality not the reality itself.  Even the best initiations only open doors which it is up to the student to go through.  If you don’t go through them it does not matter how many grades or sashes you have.

The Fundamentalist
This person looks for assurance in the literal interpretations of magic and the teachings of an Order.  They are critical of anyone who they feel do not met the same literal standards.  Often they are looking at occultism for a replacement for the discredited family religion. They get very cross and let down when their teacher challenges them to think out of the box or point out that a system evolves.

The “born leader” 
This person wants to run their own group.  They will join another group in the hope of either taking it over or to get enough members for their own Order who they will stage coup.

They will push for accelerated promotion and will often spend their time undermining the leadership when they think they are out of earshot.   Often they will end up running a group but will lack the ability or training because they have not focused on the necessary self-development work first.  If they do not join another group they will often claim a high grade and hope it is never challenged by their own order.  Unfortunately, like the grade hunter, they will never hang around long enough to get training.

The hewer of wood and drawer of water
These are service oriented people who volunteer their services to build.  They are absolutely brilliant to have from an organisational point of view because they can be relied on to make the group work.  However from a magical point of view this lack of self-confidence makes it difficult for them to progress.

The “eternal student” 
These are another useful person to have, up to a point.  These are the people who study and work very hard.  They always have questions and are considered a “model student.”  But the group has to work to make sure that such a student moves out of this phase otherwise they will stay in it. Their normal state is to fear that they will stop learning if they are placed in a position of responsibly.  Normally eternal students end up being shafted by their order or teachers so that they are forced out of this state and have to find their own contacts and apply what they know.  Teachers often find eternal students difficult to deal with because they always remember what they say and quote it back to them.

The Coaster 
This person shows up, does the minimum of work, hardly contributes, but end up staying for a long period of time.  They can be relied on in so much that a group needs them for the numbers.
The couple
These are people who always show up together and are usually a husband or wife.   Only one of them is really interested, the other one is coming along to keep an eye on them.  If one leaves the other always does, if one is unreliable, so is the other one.  If the couple breaks up, it is rare that either of them stay.  Belonging to the group appears to be part of both of their lives.

The weirdo 
A group usually has a weirdo, who is the outsider’s outsider.  They often bring in some unusual energy and can bring in some odd questions.  However they are usually distant from the group and have their own contacts.  The frequently disappear for long periods of time and never really explain why.  Group members suggest they might have been kidnapped by Aliens or fairies during such periods.




The politician 

This person joins usually because they like the idea of a group to play with. Once inside they get very interested in the dynamics of the group rather than magic and start to form cliques or play off different elements of the group.  They are generally useless from a magical point of view and better off getting rid of.  However by the time that they are revealed, they are usually embedded.  They often work with the “born leaders” but will abandon them if their star sinks.

The self-appointed teacher 
This person is the Paul of Tarsus to any esoteric teacher’s Jesus.  They offer to interpret the teachings, often in front of the teacher, to suit their own leanings.  They are not leaders as such, but like the idea of people listening to their views.  They can be useful, particularly if they have any experience, but they can also have their way of working which is the opposite to way the group, or its teacher works.  They can be incredibly offended if they are not given teaching roles.  Their main problem is that they often do not learn anything new as they are constantly adapting new information to suit what they already know.

The New Ager 
These are the people which get into esoteric groups from the more fluffy end of the market.  They are mostly harmless, often cornering people with interesting cures for imaginary illnesses they have.  Eternally positive about everything, they  don’t even mind when people get the giggles when they suggest drinking their own urine.  They last until something deep and hairy hits their unconscious and they suddenly find themselves very busy with beagles to rescue.

The Witch 
All Hermetic groups include several witches, mostly because this is a starting point for many esoteric quests.   On the plus side they believe in magic and take things very seriously.  On the negative side they tend towards the stereotypes of a wiccan circle which are a little different from the hermetic ones.  For example you sometimes the woman who sees herself as a high priestess of the Goddess who is about as tolerant of males as the Taliban are of barbers, or the bloke who acts like he looking for a woman to jam his testicles in a vice. But of course that is not funny.
 

One important thing to stop doing if you are Pagan

An article was posted on Pagan Wiccan About   with the title Ten Things to Stop Doing if You’re Pagan.
It has a list of things which Pagans should stop doing, now that they are Pagan and most of it makes a lot of sense. Things like stop trying to fit your new religion into your old one (read Christianity);   Stop assuming all Pagans are the same etc.  All good stuff, but then it got to one which stuck in my craw a bit.  “Stop Being Silent.”

Its argument was that many Pagan traditions follow a guideline that includes the idea of keeping silent.  Yet it complains that pagans use this as an excuse not to speaking out when injustice is done.
“As Pagans, we’re in the minority, in the United States and in most other countries. That means that when things happen to other minority groups – even those that are not Pagan – we should still be standing up for those other groups.”
Firstly there is a problem here.  The statement evokes the statement “pagans are a minority” while this is true, it is creating the climate of the ghetto.  It is saying “we are this… they are something else” we need to stick together for protection from a big bad.  Ghetto mentality though creates inbreeding of ideas and isolation from the rest of society.  It is self-marginalising because it takes the religion away from the rest of the world where they remain misunderstood  It is better that any new religion sees itself as part of the world working within it than against it.
But there is another problem.  Paganism, however it is defined, is not an automatic banner for political activity.   That is not to say that Pagans should not be political, quite the opposite. But tying politics to beliefs is exactly the mistake which has blighted religions for millennia.  You end up with Crusades, Fatwas and Wars of Religion.  One of the few things I agree about in the American Revolution was that it separated Church from State.  Political activism enshrined in religious beliefs puts it right back there creating a Taliban mentality.
It is one thing to say my religion focuses on nature and ecology; it is another to say “my god tells me to stick poisons in supermarket meat.” It is good to say “my religion emphasises the importance of animal life” it is another to say “my religion orders me to blow up scientists who experiment on beagles.”  Religion might inspire political activity but it should never direct it.  You can argue that the first is theoretical and does not mean anything, while the other is active and brings about change, but at the end of the day one is political and the other is not.  
The other thing I didn’t agree with is the statement that speaking up should bee used as a reason to link with other minorities just because “they are minorities like us.”

Such a concept rapidly becomes silly.  For example the KKK is a minority group, does that mean that pagans should ally with them? Is it a good idea for your wiccan circle to join in activities with the local Raelian Church, Scientologists, Heaven’s Gate, or the Unification Church just because they are minorities too?
The article probably means “other minority groups”, but who decides which minority groups pagans are supposed to ally with?
It is better that paganism provides the inspiration for change.  Pagans join what political causes they like as the mood, or convictions take them.  Then when the reporter comes to interview them after they have their victory they can get an interesting story about how the connection to their god or goddess moved them to make this change in society.
Neo-paganism should be different from other religions and should not repeat their mistakes, or try to be similar.  It also should be applying 21st century thinking rather than the age old “us and them” rubbish.

Shadows of the Infinite

Magic once seemed black and white. My teachers made it clear that you should not work with demons or dark gods and only needed to emphasis the light.  It pre-supposed that such black magic existed, but it needed to be ignored.  Concentrating on such forces was not only unbalanced, but it led you to all sorts of problems and mental instability.  Their case was re-enforced by the fact that the only people who apparently wanted to touch such magical systems were kids or those who were desperate to shock their parents.  The only notable advocates of such systems, such as Kenneth Grant and Aleister Crowley, were scary.  Systems also required the use of techniques which were pretty disgusting, with ritual equipment, such as human fat, which you were not going to find in your local branch of Boots.

Boots has not sold Human Fat for some time.

Then I was magically attacked by an old friend who believed that he was saving the world from me.  This person was acting out of the goodness of his heart. He had used angels of light to build a particular curse which was only triggered whenever I tried to do something that he did not want.  It was so low power, it went unnoticed, until years later which gave it considerable time to work in my sphere of sensation. This person had not intended to do evil magic. The astral fingerprints of the attack showed he had used Angelics.
But I had done nothing wrong. The person in question had been misinformed and misunderstood a rumour about me. He was wrong and yet the Angels of Light had done his bidding anyway as if I was guilty.  More to the point, they had committed an evil act against an innocent.  This should have been something which as alien to their nature.  While it is understandable that a human might go off half-cocked on a rumour, an Angel should have been more reasoned, and indeed it should have been impossible to interfere.

Jake Stratton-Kent

Quite by accident, I met with a writer Jake Stratton-Kent  on his web group.  He had come recommended as one of the few people who used goetic magic in a correct manner and I bought three of his books.  The first is a double volume set called Geosophia which looks at the history of goetic magic and the second was his translation and notes on the Grimorium Verum (True Grimoire), which was dubbed by AE Waite as a handbook of black magic – the sort of tome I would have historically given a wide berth.  While online the black magic kiddies praise Stratton-Kent’s work for explaining why you don’t need to skin a sacrificed goat to create they magic Book of Spirits, what they are missing is that he has provided working magicans with some extremely important answers. What follows is my notes on those answers, so they may, or may not, be the views of Stratton-Kent.  I fully recommend that you buy or read his books for yourself.
In the beginning of magic there was the concept of the underworld, which was under the ground and where people went after they died.   The underworld was populated by all sorts of other beings including retired Gods, and other creatures.  Sometimes these escaped from the Underworld, or refused to go there in the first place, other times necromancers could visit them and obtain information.
There were elements of the underworld which were not nice, but there were also things there which were fairly important.  Because of the connection to the earth, material wealth was associated with it.  In the Greek underworld, Hades was said to be in charge of money.
As humanity grew, so did the ideas about what was in the underworld.  The Ancient Egyptians had some very good ideas which they structured within their religion and wrote down in their so called Book of the Dead. Likewise we have the works of Homer to describe what the Ancient Greeks thought of the place.  These changes in ideas were accompanied by changes within society.  While the underworld existed, there was a concentration on the celestial gods rather than their Chthonic counterparts.

Geosophia 

Then there was another evolution, probably inspired by the Ancient Egyptians, to place the underworld in the sky.  It was said to be “under the moon.”   This did lead to some confusion with the various godforms of Greece, but at the time did not cause many problems.
When Christianity appears on the scene and the underworld becomes hell and only the bad people go there.  Anything that happened to be in there, whether it was good or bad, was a demon.  After all anything good was going to heaven to have tea and biscuits with Jesus for eternity.
But necromancers continued their work.  After all, someone still had to talk to the dead and the beings of the underworld.  If you think this idea is odd, it is the central idea behind the Theosophical idea of masters and spiritualism.  In those systems you go into the underworld, find a dead person, and ask them to teach you the secrets of the universe.  If you are really lucky, you get to serve that spirit without question.  Given the “astral sex” visions of more than one of the teachers of this system, necromancy can also become necrophilia.
What the necromancers did was adopt a more Christianised approach to the underworld.  Instead of being populated by a dark triad of the dead such as Nephysis, Osiris, and Anubis it was occupied by Lucifer, Astatoth and Belzebuth (the last two are corrupted Canninite gods)  and their various legions of demons.  But while these demons could do what we consider to be “evil” actions, they could end up doing a lot of useful things too.  Some of the things requested could even be considered necessities when living on a material earth.
The fact that these guys were literally demonised, meant that the darker side of magic could be applied to them, also any fantasies about evil magic.  For example the idea that you signed a pact with the devil is connected to the “book of spirits” which was essentially a Filofax of the necromancer’s contacts and the various signatures they used.
What you are left with is the idea of a legitimate branch of magic, which was a bit shadowy in the first place, which has become corrupted over time.
But at the same time it occurred to me that some elements of this “underworld” magic is pretty much what you are doing within the first order of the Golden Dawn.    In fact it could be argued that all the grade rituals are taking place within the Egyptian underworld.  It is only once you arrive that the second order you are dealing with the less Chthonic celestial forces.

Also in the Golden Dawn you are shown diagrams of the Qlippothic forces as a balance to the celestial forces.  This gives a very different impression from those who always told me to accent the positive side of the universe.
Coming up with a philosophy which holds all this together comes up with some initially scary ideas.
Firstly the One Thing created the universe as a reflection of itself.   It was physically stable, but it was not perfect, and had things within it which were less developed than others.  When it created the spirit of humanity in its image these darker aspects manifested within us.   We were part of One Thing’s evolution.  Just like a psychological neurosis in humans there are many things of the One Thing which are bound up in these shadows.  When they are approached, these powers are liberated for use by the whole.  These are stored within what the ancients called the underworld.
The Golden Dawn said that the underworld was part of the cabbalistic world of Assiah. Assiah contained the material world which we see with our physical eyes.  But this realm also included the plane contiguous to and below the Material Universe.   “This was the realm of the Qlippoth which are the “unmanifest Daemons of Matter and the Shells of the Dead”.
This idea is shown in Christopher Marlow’s Faustus, where the demon Mephistophilis is how he is out of Hell, to which Mephistophilis replies: “Why this is hell, nor am I out of it.”

“Why this is hell, nor am I out of it.”

So the question then is if our material existence overlaps with that of the Underworld, then our obvious first interaction is with beings within it and not the celestial beings above it.  Indeed it is a moot point if these beings can directly interact with us.
When we do a ritual, or pathworking, it is very rare that we escape from our astral or underworld images.  What we are communicating with are shadows of those celestial beings reflected in the murky astral waters.  Those shadows are tainted by human desires and perceptions.  Some, more developed souls, might see these beings with a clearer image than others, but for most of us we are looking at a crystal darkly.  To interact with the material world, these celestial beings are forced to use these shadows, because the material universe cannot handle their divine perfection.
If we were to abstract this further, and perhaps Christianise it, we could say that the holy trinity was manifested in matter through its shadow — the unholy trinity.

Luicfer (thanks Wikipedia)

When my former friend summoned a spirit of Saturn to bind me, he might have called Zaziel, but his intentions really dialled up the darker aspects of Zaziel’s underworld shadow.  This shadow probably has a name in one of the goetic hierarchies, but my former friend would not have dreamed of invoking it.  From a magical perspective though, the positive aspect of Zaziel is sympathetically bound to his demonic counterpart.    This is one of the reasons why Zaziel could be used to control or balance his shadow self.
This also explains why some magic does not work in the way we hoped.  Say, like 99 per cent of kiddy magicans, we invoke Anael to get a girlfriend.  Because we lack a love, our obsession causes us to invoke Anael’s shadow instead and that particular demon is not going to bring us the love of our lives.  But knowledge is a powerful thing in situations like that.  Instead of just invoking Anael, you would invoke her and her shadow to resolve your issues of lack between them.
This is fairly tricky magic, and I am not sure that there are many out there who would be up for it.
But the Underworld does not just contain “demons” there are all sorts of different beings in there which are not evil.  There are human ancestors, forgotten gods, masters of wisdom, mythical creatures and lost Amazon parcels.  In accident times the necromancers, shamans, and magicians would be visiting to make their connections and gain power and guides from doing so.  It might be that magic has lost a lot by fleeing from such a place out of a fear of Christian demons.
Stratton-Kent’s research does bring up a lot of questions and ideas for the modern magician. These are directions which could be taken for further research and are actually part of the Golden Dawn tradition.  Remember the Golden Dawn did actually give Qlippoth diagrams to be studied, presumably for that reason.
If we reject the Christian/demonic hierarchy for hell and the Underworld we end up exploring God’s (and humanity’s) shadow side.  What Stratton-Kent suggests is that there are techniques within Geotia and other so called demonic grimoires which could give us clues about how to approach this.  While some of the ancient techniques might still be a bit too visceral, they might still be modernised to assist in the evolution of the One Thing.

The Underworld
A lot nicer than Los Angeles Airport 


Additional note
It is a moot point if the Qlippothic forces belong in the underworld. Stratton-Kent points out that they are a late development of a more pessimistic Judaism. Even so, only two Qlippothic forces are actually considered damned.  In contrast Underworld, is not divided from our material universe the way the Qlippoth are in Judaic lore.  Stratton-Kent told me that in earlier traditions not even Asmodai lived in Tartarus, or even visited the place.  Clearly there were better hells, such as Los Angeles airport, to hang out in.
Perhaps a reason for this is that Qlippothic represent more “unbalanced force” rather than the shadow force of the underworld.

Becoming something different

There are times when we do not believe that we can escape who or what we are.  This happened to me when my first marriage ended.  The Nick that went through that process simply was too weak to continue. 

With my self-confidence at a low and depression settling in I could not work out a way to break out of the misery that I was in. I used a magical technique called assuming a godform to help me out of it.

In many ways it was a form of psychological magic as it did not have to be as strong as building a godform for a magical operation, but I did have to assume it a lot to get the effect I was after.
Firstly you have to decide what you want to be.  If you are happy with who you are, then this is really not for you.   
You make a list of all the things you want to be.  This can include what you want to look like if that involves losing weight or something that can be changed non-surgically.  In my case it was about self-confidence, particularly in relationships. 
You should then try to visualise that thought form very clearly as if it were you looking into a mirror and seeing that being.   You should also give it a name.
You should spend some time visualising that self and doing all the things on your list.  The more you do this the better and stronger the godform will be come.  You see it as being confident in situations where you would be terrified, doing things that you think might be risky, in situations which you might avoid because you lack the courage.  It is important that you see yourself being happy in those situations.    It cannot be an image seen in negatives.  If you don’t want spots you don’t say that your idealised version does not have spots.  You see your idealised version having reasonably good skin. Physical things are harder to change (but not impossible). In my experiment I did not want to look different just feel better about what I looked like. 
Then when you are used to imagining how that persona works you can then use a variation of the assumption of the godform technique
Assumption of the Magical Persona
Perform the Cabbalistic Cross and the Invoking Ritual of the Pentagram. Then Chant IAO name at least ten times.  Once you feel that light everywhere, in your mind’s eye allow it to form into a ball about two inches above your head.
Visualise the magical persona as a small statue inside your groin area.  Visualise it as clearly as you can.  Then draw down a line of line from the ball above your head, down your spine and connect it to the statue.
As you breath in, see more light descend and the statue get bigger.  As you breath out see the statue start to come alive.  Normally with a godform you would not allow it to grow bigger than below your nose, but in this case it is safe to do so.
Pause for a moment and then allow your mind to make contact with the Godform.  You will receive all sorts of feelings, and thoughts.  Just make a note of these.  The goal here is feel what the godform is thinking.  Open your eyes.  See with the eyes of the godform.  If it is too alarming for now just shut them and feel the energy of the Godform.  If you feel able, you might like to try to move as the new persona, seeing your room with its eyes and touch.
Hold this feeling for as long as possible.  Then sit down and pull your mind from that of the god.   Allow the persona to shrink until it is the size of a statue again.  Pull out the white light cord and allow it to retreat until it returns to the ball of light above your head.  Perform a cabbalistic cross and allow all the images to fade.
Do this several times before you are ready to try it out for real.    The next stage is to assume that persona in situations where you want to be that particular person.   In the early days of the Internet I experimented on Compuserve talking to strangers in that new persona.  But soon I was doing it in other situations.  Each time I thought   Nick Farrell might not be able to make something happen, but I knew it was easy for  my magical persona.
I rapidly found myself in completely new situations and seen differently by other people.   I soon did not have to go through the assumption process but just had to say the magical persona’s name.  After several months I noticed that I was starting to act like the magical persona without even doing that I had integrated its qualities enough not to worry about it.    It resulted in being a psychological alchemy technique similar to what I describe in my coming book Magical Imagination. 
Curiously I would not adopt that persona now — it seems too immature.  If I did the exercise now, I would be looking to bring in different qualities.  But changing self in this way is not something I would do lightly.  It was just that I was at the end of the road of who I had been and was too weak to continue.  
You do not become completely different.  You still remain your astrological chart.  But instead of reflecting all the down sides of yourself, you can reflect more positive aspects of it.
In regards to physical changes, particularly on weight matters, you would be saying to yourself “My magical persona can handle a serious diet and exercise that is why it has a great figure”.   In other words it is not a shortcut just a means to an end.
One thing that you will notice is that in the early days before it is integrated the persona talks to you.  So it can help you find answers or, more specifically, trust your own answers.   This stage should not last long and you should be careful about what it says, as it is possible to get a fly in the ointment into this process.  If it starts telling you that you are Jesus then somehow something has gone wrong.     In that situation I would go through a month’s worth of purification rituals and banishings before trying it again.  
I should say though that I didn’t encounter any problems and this was one of the most interesting periods of my life.  Mostly though I remember it as being fun, but then again I am a triple Leo and acting is something I like doing.  Being another character, even if that was my future self, was an adventure.