By John Michael Greer, Earl King Jr., Clare Vaughn
Studying Ritual Magic is a coaching handbook for somebody occupied with enhancing their magic in accordance with the western secret traditions, together with tarot, ritual magic, Qabalah, and astrology. "What you get out of [magic] could be measured accurately via what you're keen to place into it—and time is the fundamental factor in winning magical training," the authors write. And simply as nobody expects to run a marathon or play a Bach violin concerto with no enough education, so practitioners of the paranormal arts shouldn’t anticipate to paintings complicated, robust magical rituals with no stable grounding within the thoughts of airtight excessive magic. by way of spending no less than a part hour an afternoon practising the teachings present in studying Ritual Magic, the solitary apprentice attains the right kind foundation and adventure for operating ritual magic.
Learning Ritual Magic offers classes on meditation and a suite of workouts designed to increase easy talents in mind's eye, will, reminiscence, and self-knowledge, all of that are absolute basics to magical attainment. whereas the authors speak about the necessities of magical idea, they specialize in day-by-day, easy views instead of launching into information of complicated practice.
Designed for the solitary practitioner, studying Ritual Magic concludes with a rite of self-initiation.
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Additional resources for Learning Ritual Magic: Fundamental Theory and Practice for the Solitary Apprentice
45 As a vehicle for the goddess, Tara Devi also negotiates with her. This is the dynamic I am pointing to with the term instrumental agency. Tara Devi is not a passive object, but the kind of power she wields is also very diﬀerent from the power of an autonomous agent. ” This cosmological diﬀerence makes for a diﬀerent model of human subjectivity. Speciﬁc to Hinduism is the power attributed to the feminine divine, which Erndl calls Shakta theology. Unlike the Western tradition, in Hinduism the divine is immanent and its feminine aspects are constitutive of ultimate reality.
The collection illustrates the international, interdisciplinary eﬀort that was being made to dissect the truth behind the power of possessed bodies. In his concluding remarks to the ﬁnal panel of the conference, Raymond Prince identiﬁed precisely the underlying problem of possession studies: “The problem is this. . [W]e have assumed that native explanations of spirit-possession generally involve elements of fantasy, that there are, in fact, no such things as disembodied agencies which mount their devotees and cause them to behave in the manner we have heard described.
I conclude the chapter by brieﬂy examining the relationship between performance theories of possessions and performances of possession, arguing that what most performance theories of possession do is to suggest that conscious actors are performing, that is to say, manipulating their audiences. An alternative to this model of performance theory is found in the work of Ann G. Gold; the underlying diﬀerence between Gold’s theory and others is which models of subjectivity and agency they assume. Using instrumental agency as the model of subjectivity, one can allow for the “play” of possession, a play that works, rather than locating the performative power of possession as belonging to an actor who is manipulating an audience.