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Appendix

The Emerald Tablet

This text was supposedly found in the tomb of Thrice Greatest Hermes, and was said to have been engraved on an emerald tablet. This text is often the first intimation concerning the correspondence between the physical and non-physical world that neophyte students receive from a teacher. The following is copied from the copy which I received from my teacher many years ago. I have no idea where he got it from, but I would assume it has been published in books from time to time.

True, without falsehood, certain and most true, that which is above is the same as that which is below, and that which is below is the same as that which is above, for the performance of the miracles of the One Thing. And as all Things are from One, by the mediation of One, so all things have their birth from this one thing by adaptation. The Sun is its Father the Moon is its Mother, the Wind carries it in its belly, its nurse is the Earth. This is the Father of all perfection, or consummation of the whole world. Its power is integrating, if it be turned into Earth.

You shall separate the Earth from the Fire, the subtle from the gross, suavely, and with great ingenuity and skill. Your skillful work ascends from Earth to Heaven, and descends again to Earth, and receives the power of the superiors and of the inferiors. So thou hast the glory of the whole world—therefore let all obscurity flee before thee. This is the strong force of all forces, overcoming every subtle and penetrating every solid thing. So all the world was created. Hence were all wonderful adaptations, of which this is the manner. Therefore I am called Hermes Trismegistus having three parts of the philosophy of the whole world. What I have to tell is completed concerning the operation of the Sun.¹

¹A slightly different version of this text is available in M. A. Atwood's Hermetic Philosophy and Alchemy (New York: Julian Press, 1960), p. 8.

Chapter 1

THE MODES OF MAGICAL PRACTICE

Magic, for the purposes of this work, will be briefly defined as the art of causing observable changes in the physical universe in conformity with the human will. We will later expand on this brief definition, but setting it out here will reveal the basis of our discussion. Anything that might otherwise be considered magic, which is not able to produce a change in the physical universe, will not be a consideration in this work.

There are various modes of magic. These modes are approaches to the practice of magic, not just a set of specific techniques for the performance of any particular magical act. We may consider each of these modes of magic to be classifications of magical philosophy—guides to an understanding of one part of the magical universe. We shall examine the major modes of magic, and attempt to understand how they function to create the change desired in the physical universe when they are applied by their practitioners.

Difficulties present themselves when we examine the subject of magic, not the least of these being our current cultural bend away from the non-physical (or magical) universe toward the material universe. In addition, we are faced with the difficulty that all our various classifications have their origin in the perception of the physical universe as it is reported to us by our sensory organs. Our shared perception of the physical universe by our sensory organs is all that we really have in common with our fellow human beings. Most of us eventually recognize that many' of our perceptions, and the experiences resulting from these perceptions, are so unique to us that we cannot really share them with others.

While a majority can agree on observations such as dimension (length, height, breadth), color, and sound, our standards of odor and taste have a great variability, and this makes any observations of these physical senses quite subjective. The more subtle senses—the psychic perceptions—show even greater ranges of variability. Many people seem to be blind, deaf, and dumb to these phenomena, while others have psychic senses as open to these non-physical perceptions as their physical senses are open to physical perceptions.

Both modern and ancient investigations of the manner of perception, and the operation of the human sensory system, reveal that the physical senses and their interpretation are ultimately subjective. They are particular to the individual, rather than objective, and can not always be agreed on by the community. Anthropological research has indicated that physical perception by our sensory organs may be culturally subjective as well, and really not uniform through the human family as a whole. For the majority of humanity, the perceptions of the non-measurable physical, as well as the non-physical senses, are entirely subjective. These perceptions are based upon references which the individual does not share with family or community.

When we classify various modes of magical practice, it will necessarily be subjective and will relate to our individual perceptions. The practice of magic is seldom objective, and is seldom examined objectively by the community. The practice of magic is usually a subjective and personal experience.

Magic will never become a science because it is not measurable, nor can it be precisely replicated. These are the two tests which must be met by any real science. A physician friend said the same thing about the practice of medicine. He told me that while parts of medicine can be very scientific and meet all of the tests of a science, the practice of medicine itself was an art. As with any art, some people are better at performing it than others.

As a practical matter, the mode of magic employed by one person may be entirely unsuitable to another. The mode of magic is not at fault, it is only the unsuitability of that mode for the individual that causes the difficulty.

Bearing in mind our definition of magic as a process that results in real change in the physical world, let us restate it here.

MAGIC—The application of the astral or emotional force of an incarnate human being to the material world, in order to bring about the change in the material world which is desired, as directed by the will power of the incarnate human being.

All magic that results in a perceptible change in the physical universe is the result of the controlled application of parts of the incarnate human being we may refer to as “will power” and as “emotions.” The emotional power of an incarnate human being may also be referred to as the astral force, or as astral power. The will power might be referred to as “mental power,” but if so, it must be differentiated from rational ability, or the conscious thinking mind.

If we expand this definition to include just how the magical process operates, we will see that the actual process is not different from many other life processes. Magic that produces a result in the physical universe is the consequence of the application of the astral (or emotional) force of an incarnate human being on the conditions of the material world that he or she perceives at the time. This is done in such a way that the material world actually changes in accordance with the will of the person exerting this astral or emotional force. The person applying the astral force is the magician, the physical result of the application of his or her emotional force, directed by the will—is the product of his or her magic.

If we were to describe this as the motion of an arm or a leg, the wording would be the same, because the act of willing the motion of the arm or leg—and the manifestation of the motion in the physical world—is, in fact, carried out through the same process as is the process of magic. In both cases, the will power calls on the astral (or emotional) force to make the change desired. The difference is that in moving the leg, the astral force is applied to a physical part of the person's own body. In magical operations, the astral force is applied to the physical universe—one stage removed from the person.

When there is no physical change in the material world, there is no act of magic. It is the physical change—observable to the point where an impartial observer would agree that a change has occurred—which identifies the magic as real. The ability to consistently obtain such physical changes is what identifies an individual as a magician.

An individual is either a magician or not. This means that someone may study any of the modes of magical practice, but the ability to perform one mode (or many modes) in a consistent manner is what makes a real magician. Reading books doesn't do it. A real magician is neither a deluded fool nor a devotee of weird behavior. A magician is what he or she is, and has no need to convince others of anything. What would we think of physicians or attornies who constantly had to tell others about how powerful they are?

The result of an application of magic is the real physical change in the physical world that the magician causes. This change must always be as noticeable to the physical senses of an impartial observer as is the motion of an arm, or the new color of a freshly painted wall. Without this evidence of change there is no magic. The magician must be able to demonstrate this change. It is not enough to feel that the change has, or should have, come about. Without proof that the desired change has occurred, there is no result to the magical attempt, only self-delusion in the mind of the would-be magician.

This is a very important point, although it is conveniently overlooked. Many who consider themselves magicians dwell on ideas of “expanding consciousness,” or “joining with the great spiritual forces of the universe,” or some such apparently noble cause. Many of these people believe that performing magic which has real results in the physical world is either beneath their power, or a misuse of their ability.

As these would-be magicians do nothing that might disturb the psyche, they can live in a world of fantasy—a world in which they are great magicians! Performing magic with no physical result is just a means of self-delusion. This is not a suitable form of magic for those who sincerely wish to develop themselves. Unfortunately, the fanciful magicians are best known in our society today. Dion Fortune, a well-known magician and occultist, defined magic as “the art of producing changes of consciousness at will.” I think that it must be more than that.

Those who find they cannot perform magic with physical results should seek to develop spiritually until they are able to work magic. At a certain point in the development of the human soul, they will be able to perform magic which has a real physical result. This state of being must be reached by everyone seeking to develop harmony with the creator. The ability to perform magic is a spiritual ability, and it must be sought for in the realm of the spirit.

The study of the various modes of magical practice will allow us to see just how it is that the astral force of the magician is directed to operate on the physical world. We will also gain some understanding of the way the mind and emotional nature of the magician must be trained together to make the practice of magic possible. We will learn the similarities and differences between the various modes of magic, and that in many ways, our choice—the mode we individuals use to become magicians—is decided by our culture. We will also learn enough about the various modes of magical practice to understand that the same effect may be obtained in numerous ways, even though individual magicians believe that there is only one way to do something.

Chapter 10

LEARNING ELEMENTAL MAGIC

Elemental magic, as was previously mentioned, depends a great deal on your having a natural faculty. You should first determine that you have a faculty to practice elemental magic, if you do not, forget the idea unless you have a teacher who is guiding you in that direction. If you do not have a teacher, you should work with the concentration and meditation exercises listed in the books mentioned in chapter 5. These exercises will get your mind to the point it has to be to use it as a tool to work with the elements. These exercises, especially the concentration exercises, are basic to any practice of magic, and to astral projection as well. Once you have mastered them you can go on to work with the elements.

Begin by growing plants—even a few plants in a window box. Grow them with love and pay close attention to them, concentrating on them as you tend them. Talk to them, and work with them in a fully focused way. When you have really mastered this art you will find that the plants will wordlessly “talk” back to you. Continue to develop friendship and communication with your plants. Within a short time you will find that you have opened the way to understanding the kingdom (or realm) of the earth elementals.

Developing this communication will take several years if you have the faculty. If you do not have the faculty, it will bring you closer to developing it, so any time you spend attempting this work is not going to be wasted. Do not be impatient with this exercise, as impatience will make it more difficult to master. Simply keep working at it without expecting anything, eventually you will start communicating with the plants.

Once you open communication with the earth elementals you will find that communication with other elementals will open progressively in time. Just keep working with your plants and focusing on them to the exclusion of any extraneous things while you are working with them. You don't have to “love” them, you just have to respect the plants and tend them.

To perform magic with the plants you should just mention to the elements what you need while you are working with them. The only caveats are that you have to be able to really communicate with them, and you have to know what you really need.

Understanding the elements may be accomplished by reading some of the following material and thinking about it. Nothing that you can read will allow you to gain a real acquaintance with the elements, this must be gained by actually being introduced to them on a non-physical level. I mention a number of ways of looking at the elements below. There are many ways of looking at them, but none of these ways is like meeting them.

Fire is the principal of activity.

Water is the principal of attraction.

Air is the principal of communication, or interaction.

Earth is the principal of stability, or inertia.

These principals can be expressed in a manner similar to the binary logic of a computer.

Fire with Air to Water equals 1 in binary logic.

Fire with Earth to Water equals 0 in binary logic.

From this viewpoint, Earth as the intermediary prevents communication, and forms an “open circuit,” while Air, when it replaces Earth, forms a “closed circuit.”

Fire and Water are said to be the primordial elements. The spiritual forces of the universe are said to have been created from Fire, while the physical forces of the universe, including mankind, are said to have been created from Water.

The Star of David, the symbol of Judaism, may be viewed as the Fire and Water principal in perfect balance. The equilateral triangle with the point upward is said to be a symbol of Fire while the same triangle with the point downward is said to be a symbol of Water.

Plato considered Earth and Fire the fundamental elemental forces. He said that Fire had the qualities of brightness, thinness and motion. He said that Earth had the qualities of darkness, thickness and quietness. Plato said that there were two Airs, and two Waters. The Air of Fire had the quality of thinness and motion, while the Air of Earth had the quality of darkness. The Water of Fire had the quality of motion, and the Water of Earth the qualities of thickness and darkness.

Agrippa said that Fire was hot and dry. He added that Earth was dry and cold, Water was cold and moist, and Air was moist and hot. He considered Earth and Water to be passive and feminine, while Fire and Air he considered to be active and masculine.

Fire and Air are said to be a part of the formless universe, while Earth and Air are said to be a part of the formative universe.

If you meditate upon one of these statements at a time, after you have thought about it consciously, you may gain some insight into the way the elements manifest in the physical world. This will assist in developing the ability to harmonize yourself with the elements.