chaos magic | The Blog of Baphomet

I was told an amusing and instructive story recently by my Brother. He was relating an experience of a Mexican shaman we know who had been leading a ceremony in Miami. In the style of ceremony being performed it is conventional, after a person has finished speaking, to say ‘Aho‘. This is a contraction of the Lakota phrase ‘Aho Mitakuye Oyasin‘ which translates approximately as ‘I understand this [the prayer/offering/song etc] is for all my relations [ie all the beings of the universe], so be it! These ceremonies are typically very heart-felt, devotional and thanks-giving styled affairs, and so the presiding shaman felt he needed to find out what was going on with the Japanese guy in the circle. You see every time someone said ‘aho’, even if this was at the end of a powerful and emotional prayer, the Japanese man would giggle uncontrollably. The reason my shaman chum discovered was a simple trick of language. ‘Aho’ in Japanese means ‘stupid’ and that was the joke. Every time someone said something poignant or passionate they would finish by saying ‘stupid’! (And be echoed by all the rest of the circle.) Moreover when I checked this out the Japanese ‘aho’ (あほ), actually one of several possible ways of saying ‘stupid’; means something (as I understand it) less like ‘silly’ and more like ‘retard’!

This is just one of many examples we can find where particular religious customs don’t travel very well in our global culture. Another might be the fact that in British cities with high levels of immigration from the Middle East and North Africa traditional religious dress may be responsible for health problems. Long sleeves, robes and even veils mean that people (presumably especially women) don’t get sufficient exposure to the sun, and this means a lack of vitamin D. Various regional authorities have issued health guidance and, where necessary, vitamin supplements to address this problem.

alchemical sun-substance

Texts from religions which had their genesis in the arid regions of the world are of course full of prohibitions and practices which worked perfectly well there (and then) but make no sense, or are even actively dangerous, in other latitudes (and times). Not eating pork, keeping milk and meat separated when preparing food – these and other traditions made sense thousands of years ago, in the days before refrigeration, canning and many other inventions. But not when these behaviours are transplanted to places where rain and mould are more in evidence than blazing sun.

When we speak of tradition we’re always talking about something that imagines it’s conservative but, when considered over time and geography, is actually something highly diverse and adaptable. No matter how much literalist fanatics (and fantasists – since, as I said ‘traditional’ change is inevitable) claim that one must stick to some imagined letter of the law (be that law of Moses, Muhammad or even perhaps the Master Therion), praxis will and must adapt (or die).

Maybe the only issue (of the fitness of the belief ‘meme’) is whether that religious impulse – whatever inspired it and holds it as valuable in the mind of believers today – has the skills to adapt. The same may be said for beliefs such as Wicca or chaos magic. These traditions (which inevitably claim to be distinct and special – chaos magic for example claiming that it is not a belief but a ‘meta-paradigm’ and therefore super cool, and different, when compared to anything else…) inevitably have their roots in a specific time and place (in both cases cited – the 20th century British Isles). However these esoteric beliefs too must, perforce, adapt and change if they have, and are to have, any longevity and meaning.

In the case of Wicca this may mean the change from the apostolic succession of Gardnerian/Alexandrian lines and the absorption of a healthy dose of the earth-centred approach and pragmatic spell-craft of ‘Traditonal’ witchcraft and shamanism. In the case of chaos magic this may mean that new ‘Pacts’ (in the sense of ‘gentleman’s agreements’ to politeness and mutually beneficial working relationships) may be formed. (And of course ‘pacts’ are binding, like ‘religio‘ that binds us into our shared beliefs). While I have no doubt that Orders such as the IOT will remain useful networks for (primarily) in person group collaboration, other pacts (the full name of the IOT is actually ‘The Magical Pact of the Illuminates of Thanateros‘) are being created (especially where face-to-face interaction may not be possible or desired). A great example of this is within on-line communities such as the wonderful Chaos Magick Group (CMG) in Facebook.

The morphing banner of chaos

In the (embrassingly recent) past I’d opined that I hadn’t seen much collaborative action emerging from such virtual groups. Sure there had been alliances within those spaces (including for shared ‘results’ workings) but nothing (that I’d seen) emerging beyond those groups to enrich wider occulture. However this is changing (or perhaps I’m finally noticing what’s happening and getting with the program…).

A recent collaboration within CMG has produce not one but two excellent albums of music (ranging from beautiful songs, through to ritual soundscapes). You can check these out HERE and HERE. There’s also a fabulous tarot deck which, through the power of the mighty Admins (in a manner reminiscent of herding numerous punk majix Nyan cats…), has been collectively produced by tens of artist/chaos magicians. This deck will be available for purchase soon, and details related to it, plus a sneak preview of a few cards, may be found HERE.

I’ve also been deeply impressed by the collective intelligence demonstrated in CMG and a number of other on-line chaos magic(k) pacts. CMG, for example generally maintains a wonderful level of ribald humour, deep respect for diversity, but also the strength of collective character to be able (even in such a liberal space) to eject people who are currently unable or unwilling to not be arse-holes when communicating with their peers. I’ve seen people (certainly including myself) learn in those this virtual space. Plan, plot and execute cooperative actions, have fun, argue (respectfully), fall in love and even find Illumination (as well as posting some hilarious cat/rabbit/boat/other memes…).

Let’s celebrate rather than bemoan these adaptations, of our religions, our beliefs, our practices, and our pacts as magicians. Let’s notice where we are, in different language communities, different lands on the earth and locations in cyberspace, and let these environments inform what we do. May these new forms of faith, and the pacts we make to explore them, flourish in all their exciting diversity!

Aho! 😉

The maxim to ‘enchant long and divine short’ is one of the many bits of wisdom from the work of Pete Carroll. The suggestion is simply that if we want to create magical effects we’re generally better off casting our desires into the reasonably distant future, into situations where there are lots of variables that might be tweaked by our spells. Meanwhile divination is best done ‘short’. As with predicting the weather it can prove reasonably successful a few days ahead for a given region, but long range forecasts (especially over larger areas) are no more accurate than simple guesses. While flashes of insight can and do occur for the skilled diviner, divination tends to be primarily about allowing the querent to reflect on their own situation at the moment of the reading, and to empower them to understand their possible options in a given situation.

from a book of long enchantments

If we consider a Left-Hand Path style of magic the injunction to ‘enchant long and divine short’ can result in some interesting ethical effects. Let’s take the example of long-term enchantment. We know that our self changes and, whilst it’s true there is a ‘narrative centre of gravity’ (to use a term borrowed from phenomenology and hermeneutics) our needs, desires and our identities can and do change. With this in mind a long-term enchantment requires the magician to see the problem (their desire) not in terms of the (immediate) self but as part of a much bigger picture. This transforms what can initially arise as a grasping, outcomes-driven personal need, into something greater and more inclusive.

As an example; a couple of magician friends of mine, some years ago, were diagnosed with viral hepatitis. This is a blood borne infection for which, at the time they contracted the virus, there was no known cure. Obviously as magicians we wanted to address this problem; and while sometimes ‘miraculous’ healing does take place (in my experience this typically manifests itself as the patient discovering that they have been ‘misdiagnosed’ and that the illness that threatened has literally vanished), it’s best to take advice from Mr Carroll and learn to play the long game.

In this instance the work that we pursued was not limited to healing our friends but instead focused on finding a cure for hepatitis. As anti-viral technology developed it also became necessary to work on affecting the cultural and financial side of the pharmacological industry (there was, for example, one period when two firms were peddling rival drugs that actually worked best when taken in combination). The long-term result of this work is that both my friends are now thankfully clear of the hepatitis virus and all the health problems associated with that infection.

While it’s impossible to be certain that our muttering of spells, invocation of spirits or deployment of magical Clingfilm (really) helped these scientific developments (we can’t of course re-run the control experiment of this bit of medical history where we don’t do the magical work) the bottom line is my friends are now healthy and well. The bigger benefit is that tens of thousands of other people on the planet are well too, and it’s this process that lifts the ‘narrow’ desire-oriented LHP style magick into something that looks much closer to a Vajrayana path; we use our own personal desires (for specific outcomes or for illumination/enlightenment) and skilfully deploy these in order to achieve an outcome where all beings become liberated.

When you’re doing ‘results magic’ for yourself why not consider how to play the long game and if there is a way of getting not only what you want but helping many others into the bargain? The example above involving healing magic is ideal; rather than working simply for your own (or your clients) health, consider all those others who share the same problem. Conversely when doing divination, rather than trying to scry the actions of complex networks, focus your questions on what you (or the querent) can do in a given situation. Considered through the lens of a LHP approach any divination will emphasise personal responsibility, empowerment and agency.

Perhaps this allows us to expand Pete’s dictum to: ‘Enchant long and global, divine short and personal’. In works of enchantment let go the individual desiring self, consider the bigger context of your magick and, by skilful means, get much more bang for your esoteric buck. In works of divination give up the illusion that you are without agency and discover the most empowering way to adapt to the situation in which you find yourself.