Scientific Magic by Wayland Skallagrimsson (2004).pdf

Scientific Magic

Wayland Skallagrimsson

whatsoever without written permission from the author, except for brief quotations embodied in literary

articles or reviews.

- Scientific Magic –

TABLE OF CONTENTS

INTRODUCTION – 5

CURRICULUM ONE – 16

Physical Exercise – 16

Meditation – 16

Focusing Exercise – 20

The Laws of Magic – 20

The Law of Orlog – 20

As Above, So Below – 21

The Law of Outgarth Creation – 26

The Law of Sympathy – 28

The Law of Contagion – 28

The Law of Balance – 29

The Nature of Spirits and Spiritual Powers – 29

Divination – 31

Runes – 32

Tarot – 37

Raising Power – 54

Burning the Energy – 57

A Common Error in Thought – 58

The Perils of Magic, The Illnesses of the Unitary State – 59

CURRICULUM TWO – 65

Raising Elemental Powers – 65

Runic Nine Element System – 65

Ancient Greek Five Element System – 68

The Existence and Nature of Spirit or Soul – 69

Basic Ritual Techniques – 73

Learning to See the Veil – 80

Maps of the Universe – 81

Maps of the Inner Universe – 85

Circulation of Energy – 88

Purification – 91

Banishings – 96

Casting the Circle – 97

The Four Temples – 100

Scrying – 103

Halfway Point Summary and Test – 104

Comparative Studies – 105

Magical Tools – 105

Words of Power – 108

Runic – 108

Cabalistic – 115

Advanced Ritual Techniques – 132

Spells – 137

CURRICULUM THREE – 169

- Scientific Magic –

INTRODUCTION

There is an interesting kind of practice found in many countries in the eastern hemisphere of the world that

are not religious (as the word is generally used in Western societies) but are spiritual nonetheless. They

tend to be centered around cultivating those aspects of the spirit that will best give the practitioner an

advantage in the physical world. Some of these practices involve attaining an altered state of consciousness

where the mind is turned from discriminating thought, and is fully unified, and completed, and acts as one

whole thing. (Note: though considered an altered state of consciousness from a Western point of view, the

goals of such practices tend to be to make it the normal state of consciousness.) This is supposed to give the

practitioners instantaneous wisdom, and knowledge of right action in any given circumstance. It is

supposed to aid any physical action the practitioner takes, and is supposed to give deep spiritual insight.

Examples of such practices include Buddhism and Taoism. In devoted practitioners, unusual abilities are

learned, such as the feats of certain martial artists who can break boards and bricks with their bare hands, or

who can hit a target 20 yards away with an arrow, blindfolded, from memory. The way in which such

unusual abilties are conferred, according to many practitioners, is that mind, body, and spirit all learn to

move as one. This allows the practitioner to focus all of his or her resources upon the task at hand, instead

of the minute fraction of them that is all most people can bring to bear.

Western science has observed such Eastern practices in laboratory settings, and found that many of the

claims made as to the practices’ effectiveness are indeed realistic. Harvard University has observed monks

able to so control their own metabolsims that in near-freezing temperatures, naked, draped with wet towels,

they were able to keep themselves warm enough to dry the towels. Other laboratories have similarly

confirmed high pain tolerance. The increased healing capabilities of people with strong spiritual lives has

been documented over and over again.

Many people wonder why such practices are almost entirely unknown in the West. But in actuality they are

not as rare as is commonly thought. There is a form of spiritual practice followed by people from almost

every Western nation at some point or other in its history. This sort of spiritual practice has different names

in different languages but in modern english is usually translated as “magic”.

Unfortunately there was never much communication between different traditions of magical practice in the

West, and so its development was slow, and its practice was also started at a later date, in general, than

comparable Eastern practices. (Though it should be noted that the parallel between magic and such

practices Buddhism is not perfect. For instance Buddhism’s real focus is on moral and spiritual

development, while power is a secondary consideration, and in magic power is of primary importance

while spiritual and moral development is generally less stressed.) And thus it was never as well developed

as its Eastern brethren. So before it could be refined to the point where it would be recognizable as a

science to modern Western eyes, it ran afoul of a pair of powerful enemy practices that effectively halted its

development, setting it back, in fact, to a more primitive level of understanding. One of these enemies was

the Christian churches of the time, which by and large regarded any sort of spiritual practice not under the

control of the church to be an enemy. The other was a confusion amongst scientists, practitioners of the

newly developed concept of science (not that science was a new concept, just that it was newly developed,

i.e. had undergone a major revolution). They confused certain philosophical assumptions they held with

actual scientific method, a confusion that holds with many mediocre scientists to this day. This confusion

led to a dismissal of all magical practice as fraud or delusion by the fledgeling sciences, because the

scientists were not aware of the highly symbolic and allegorical method of expression magicians employed,

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