Austin Osman Spare and His Theory of Sigils
by Frater U∴D∴
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The end of the nineteenth and the beginning of the twentieth century was a time characterized by radical changes and great heretics. The secret lore and the occult in general were triumphant, and there were good reasons for this: the triumph of materialist positivism with its Manchester industrialism was beginning to show its first malice, resulting in social and psychological uprooting; the destruction of nature had already begun to bear its first poisonous fruits. In brief, it was a time when it seemed appropriate to question the belief in technology and the omnipotence of the celebrated natural sciences. Particularly intellectuals, artists, and the so-called “Bohemians” became advocates of values critical of civilization in general as can be seen in the literature of Naturalism, in Expressionist Art and in the whole Decadent Movement, which was quite notorious at the time. Austin Osman Spare (1886-1956) was a typical child of this era and, after Aleister Crowley, he was definitely one of the most interesting occultists and practicing magicians of the English-speaking world. Nowadays he is basically known only in this cultural context;  internationally, he has received only some attention in literary circles at best-ironically, in a footnote! This footnote is found in Mario Praz's pioneering but, unfortunately, rather superficial work La carne, la morte e il diavolo nella letteratura romantica (The Romantic Agony, Florence, 1930) where he terms him, together with Aleister Crowley, a “satanic occultist” -and that is all. Nevertheless, this important work has at least led many an occult researcher familiar with literature to Spare. Compared with Aleister Crowley's enigmatic and infamous life, Austin Osman Spare's existence certainly seemed to befit only a footnote. Despite his various publications after the turn of the century, he remained practically unnoticed until the late sixties. He was born in 1886, the son of a London police officer, and we know very little about his childhood. He claimed to have experienced while a child an initiation of sorts by an elderly witch, one Mrs. Paterson who, as far as we know, must have been quite a Wiccan-like character. Spare found his intellectual and creative vocation as an artist and illustrator, and he attended the Royal College of Art, where he soon was celebrated as a forthcoming young artist. But he rebelled against a bourgeois middle-class career in the arts. Disgusted by commercialism, he retreated from the artistic scene soon afterwords, though he still continued editing various magazines for quite a while. From 1927 until his death, he virtually lived as a weird hermit in a London slum, where he sometimes held exhibitions in a local pub.
Special Silver Ring of Spirit Aim for creativity, charm, removing blocks and inspiration World of Amulets €65 Ring of Vepar with Secret Enn and Sigil to help with Levitation World of Amulets €65. From the Lesser Key of Solomon is this Sigil which is evidently “for the demon, Aim (aka Aym or Haborym), ho is a Great Duke of Hell ruling over twenty-six legions f demons and using fire to. The 23 d spirit is called Aim, a greatt duke and strong, he appeareth in y e forme of a very handsome man in Body, but w th 3 heads, The first like a serpent y e second like a man w th 2 starrs in his forehead, The Third head is lik sic a Catt; he rideeth on a viper, carring a fire brand in his hand burning, whereth wherewith he sets.
People have compared his life with that of H. P. Lovecraft, and certainly he too was an explorer of the dark levels of the soul. Around the beginning of the First World War, he released some privately published editions, and today one can acquire-at least in Great Britain-numerous, usually highly expensive, reprints of his works. However, we are primarily interested in two volumes, namely his well-known Book of Pleasure (Self-Love): The Psychology of Ecstasy (London, 1913)  and Kenneth Grant's excellently researched book  in which he, as leader of his own brand of O.T.O. (Ordo Templi Orientis) and as an expert on Crowley, deals with the practical aspects of Spare's system as well. Spare's actual philosophy will not be analyzed in depth here because this is not really necessary for the practice of sigil theory and it would lead away form the subject of this study.
Before we begin with Spare's theory of sigils, it is perhaps useful to write a few words about the part sigils play in a magical working. Occidental magic is known to rest on two main pillars, namely on will and on imagination. Connected with these are analogous thinking and symbolic images. For example, Agrippa uses a special sigil for each of the planetary intelligences. These are not, as has been assumed for quite some time, arbitrarily constructed, nor were they received by “revelation,” but rather they are based on cabalistic consideration. 
The Hermetic Order of the Golden Dawn also employed sigils as “images of the souls” of magical entities, which enabled the magician to establish contact with them; nevertheless, the technique of their construction was not explained. The same may be said for the O.T.O. under Crowley's leadership and for the Fraternitas Saturni under Gregorius.
The name Agrippa already hints at the fact that magical sigils have a long historical tradition, which we will not discuss here because then we would have to cover the whole complex of occult iconology as well. In general, people think of “correct” and “incorrect” sigils. The grimoires of the late Middle Ages were often little else but “magical recipe books” (the frequently criticized Sixth and Seventh Books of Moses basically applies the same procedure of “select ingredients, pour in and stir”), and these practitioners believed in the following principle: to know the “true” name and the “true” sigil of a demon means to have power over it.
Pragmatic Magic, which developed in the Anglo- Saxon realms, completely tidied up this concept.  Often Crowley's revolt in the Golden Dawn-at first in favor of but soon against Mathers-is seen as the actual beginning of modern magic. It would certainly not be wrong to say that Crowley himself was an important supporter of Pragmatic thought in modern magic. But in the end, the Master Therion preferred to remain within the hierarchical Dogmatic system due to his Aiwass-revelation in Liber Al vel Legis. His key phrase “Do what thou wilt shall be the whole of the Law. Love is the law, love under will,” as well as his whole Thelemic concept, prove him a Dogmatic magician.
Not so Austin Osman Spare. He seems to derive from the individual-anarchistic direction so that we may describe his philosophy, without undue exaggeration, as a mixture of Lao-Tse, Wicca and Max Stirner.
English magic of the turn of the century was also influenced by an important young science which would actually achieve its major triumphs only after the Second World War-the psychology of Sigmund Freud. Before that, Blavatsky's Isis Unveiled and The Secret Doctrine, as well as Frazer's The Golden Bough, had given important impulses to the occult in general. William James's comparative psychology of religion influenced deeply the intellectuality of this time, but Freud, Adler, and especially Carl G. Jung eventually effected major breakthroughs. From then on, people started to consider the unconscious in earnest.
This apparent digression, which had to be kept very short due to lack of space, is in reality a very important basis for the discussion that follows. We will not analyze in depth by whom Spare was influenced. Lao-Tse and Stirner having already been mentioned, we might note numerous others from Swinburne to Crowley himself, in whose order, the A:.A:., Spare had been a member at least for a short while. Rather, we will discuss his greatest achievement-his psychological approach towards magic.
This leads us to magical practice proper. In Spare's system there are no “correct” or “incorrect” sigils; neither is there a list of ready-made symbols. It is of no import whether a sigil is the “correct” one or not, but it is crucial that it has been created by the magician and is therefore meaningful to him/her. Because s/he has constructed it for personal use, the sigil easily becomes a catalyst of his/her magical desire, and sometimes it will even waken this desire in the first place. This Pragmatic approach which dominates present-day Anglo-Saxon magic (Israel Regardie, Francis King, Stephen Skinner, W. B. Gray, David Conway, Lemuel Johnstone, to name but a few relevant authors) goes to show that Austin Osman Spare, rather than Aleister Crowley, should be considered the real Father of modern Pragmatic Magic. 
In the German-speaking countries, the situation is quite different. Writers like Quintscher, Gregorius, Bardon, Klingsor and even Spiesberger allow but little room to maneuver when creating magical coordinates individually. Here the adept is expected to grow into a ready-made system instead of fashioning one. This is a completely different approach, the value or non-value of which we will not discuss here. The nearest thing to Pragmatic Magic, existing already in 1917 i.e. 1921 (the date of the second revised edition of his major work on magic as an experimental science), was Staudenmaier. The works by Mahamudra, which have of late been receiving some attention, are mainly of a descriptive nature and deal with traditions and new interpretations, thus remaining within the context of German magical heritage; however, they do take heed of recent results in scientific psychology and are, therefore, at least partially related to the Pragmatic approach.
Pragmatic Magic will become more and more important because today's magicians have to face a psychologized-and psychologizing-environment whose philosophical relativism has been shaping all of us, and still does. Regardless of the significance or amount of truth one concedes to psychology/psychoanalysis, we all are infiltrated by its way of thinking and its vocabulary. So even we magicians will have to attain to a critical, sensible look at it. It will be left to another era to find different models of explanation, description and practice.
How does Spare proceed in practice? Sigils are developed by fusion and stylization of letters (see Figure 1).
First of all, a sentence of desire has to be formulated. Let us take the example Spare himself gives in his Book of Pleasure, the declaration of intent:
THIS MY WISH TO OBTAIN THE STRENGTH OF A TIGER
This sentence must be written down in capitals. Next, all the letters which appear more than once are deleted so that only one of each letter remains. [Ed. Note: The asterisks denote crossed out letters. Also beginning the declaration of intent with THIS MY WILL instead of THIS MY WISH may prove more efficacious.]
THIS MY W——— —O —B—A—N ——E ——R——G—— —F — —————
Thus, the following letters remain: T, H, I, S, M, Y, W, O, B, A, N, E, R, G, F. The sigil is created from these letters; it is permissible to consider one part (for example, M) as a reversed W or, seen from the side, as an E. Hence, these three letters do not have to appear in the sigil three separate times. Of course, there are numerous possibilities of representation and stylization.
[Ed. Note: I've made due with what I could here, all lines are supposed to be connected.]
“This my wish to obtain the strength of a tiger.”
Sigilized this would be:
However, it is important that in the end the sigil is as simple as possible with the various letters recognizable (even with slight difficulty). The artistic quality of the sigil is irrelevant, but for simple psychological reasons it should be obvious that you should not just scribble or doodle in haste. You should strive to make it to the best of your abilities.
The finished sigil, which in the beginning will probably take a few attempts to construe, with then be fixated. You may draw it on parchment, on paper, in the sand, or even on a wall. According to Spare's short instructions, it should be destroyed after its internalization. Thus, you will either burn the parchment, wipe it out in the sand, etc. Spare's basic idea is that the sigil, together with its meaning, must be planted into the unconscious. Afterwards, the consciousness has to forget it so that the unconscious can obey its encoded direction without hindrance. When the sigil is ready, it is activated by implanting it into the psyche. This is the most difficult part in this process, and Spare offers only very few hints on practical procedures. However, it is crucial that the sigil is internalized in a trance of sorts. This may take place in a state of euphoria (for example, by means of drugs), in ecstasy (for example, sex magically by masturbation, sexual intercourse or a ritual), or in a state of physical fatigue. For the latter example, eyes and arms may be tired by the magician folding his/her arms behind the head while standing in front of a mirror and staring fixedly at his/her image. The important thing is that it should click, meaning that the sigil must be internalized spasmodically, which, of course, requires some exercise and control. This procedure may be supported by repeating the sentence of desire rhythmically and monotonously like a mantra, becoming faster and faster; in doing so, one must stare fixedly at the sigil. (In our example of looking into the mirror [a magical mirror may be used, too], it is useful to draw the sigil onto the mirror with water-soluble paint.)
After spasmodical internalization, the symbol must be destroyed and deleted from the conscious mind. As mentioned before, from now on it will be the unconscious which has to do the work.
In my own practical work I have discovered that it may even be useful to keep the sigil on you, such as wearing a ring engraved with it, etc. But this will depend upon the magician's individual predilection, and everybody should find his/her own way. Occasionally, it may prove necessary to repeat the whole procedure, especially if the goal is a very problematical one, requiring an outstanding amount of energy. Nevertheless, experience shows that it is of prime importance not to bring back the meaning and aim of the sigil into consciousness at any time. We are, after all, dealing with a technique akin to autosuggestion; thus, the rules are the same as with autosuggestions themselves. Therefore, you may not use negative formulas such as “THIS MY WISH NOT TO …” because very often the unconscious tends neither to recognize nor understand this “not,” and you might end up getting the opposite result than that which you originally desired. If you see a sigil every day, perhaps on a wall or engraved on the outer side of a ring, this should only take place unconsciously, just as one might not consciously notice an object which is in use all the time. Of course, you should keep your operation secret, for discussing it with skeptics or even good friends may dissolve the sigil's power. The advantages of this method, of which only a short summary can be given here, are obvious. It is temptingly easy, and with only a little practice it may be performed at any time and at any place. It does not call for any costly paraphernalia; protective Circles and Pentagram rituals are not required (though sometimes they may prove useful, especially with operations of magical protection), etc. People who tend to psychic instability should, however, be cautious. Although the threshold to schizophrenia is not as easily crossed with this method as with common evocations, it does involve cutting deeply into the ecology of the psyche, an act which should be considered carefully in any case. The psycho-magical consequences are sometimes quite incalculable. As is well known, the real problem with magic is not so much the question whether it works, but rather the fact that it does. Used with responsibility, this method offers the magician a tool which provides him/her with a limitless variety of possible magical applications.
Ubique Daemon ∴ Ubique Deus ∴
Practical Sigil Magic: Creating Personal Symbols for Success by Frater U∴D∴
Thee Sigil Book (Thee Black Book)
UK edition, 1988
In thee five yeras since thee first edition ov this booklet was published thee Temple has grown immeasurably through thee l-ov-e, trust and dedication ov those who care. Thee aim ov this extensively revised edition is to bring this energy we have gained, this l-ov-e we know, this magickal journey we share, to a new and wider circle. We know that those in contact with thee Temple are dedicated to a vision ov a fiercely Individual mode ov life, and it is our deepest desire that this dedication be given every opportunity to find expression in thee face ov thee cynical and reactionary hand ov Control. Thee method could not be simpler, and its potency cannot be denied. Thee Temple seeks to return to thee Individual all that is truly theirs, to awaken thee reality ov dreams, and to crush thee imposed con-ditioning ov a society scared to look itself in thee mirror, scared to place life ahead ov death.
No matter what difficulties we face from those who would deny us our way, thee Temple will continue to use every means at its disposal to ensure that we are not thwarted. And thee most powerful weapon we have is thee Sigil, thee magickal process by which we charge our dreams and desires, and make manifest their living beauty. It is to thee Sigil that this book is dedicated, and to all those who know.
Everyone who is active in thee Temple, who has freely given their coumitment to its aims, realizes that this is no part-time easy answer that we give. It is a case ov total coumitment; butter there is also no-one in thee Temple who has not found that through this coumitment coums a new and vital energy that makes thee sacrifice an act ov L-ov-e, a way ov living that brings its own reward through thee development ov strength, purpose, and ov freedom from all that denies us our Destiny.
Thee TOPY network spans thee western hemisphere, its aim to create an alternative system ov Information Exchange to counter thee spread ov lies disseminated by thee mass media and thee governments ov Control. And thee growth ov thee network, thee continual development ov new Access Points in thee U.K., Europe and America is proof that we are winning. Lines ov coummunication grow stronger daily as we share with each other thee experiences we have gained, thee lessons we have learnt, thee l-ov-e and anger we feel. So it is with thee Sigil. Just as we work to share all that is important to us with you, so by sharing your experiences with us we can all move ahead together as Individuals; not as sheep who follow unthinkingly.
It is always a question ov independence. We are not here to convince thee doubters, to dominate thee weak, to act as crutch or place ov refuge. We are not saviors or dogmatists. Everything that is gained is from within thee Individual, only it was previously asleep. We simply help to awaken thee truth ov desire, and by thee development ov individual thought and responsibility show how it is possible to act on that knowledge.
Our system is functional: that is, it works. And thee result ov this is that we each find our own way, not dictated to by others. We remain linked by friendship, not by need; a friendship born ov true understanding and not simply thee freak ov circumstance.
Thee Temple ov Psychick Youth is a network ov Individuals. That is how it should be, and that is thee only requirement.
As we have said, Sigils have a functional purpose: they serve as a direct means to make what you want to happen more likely to happen. Butter they are quite different from systems based on faith and false promises. They cannot guarantee anything; they can only help release thee potential that already exists within. And as it is a system for thee Individual there is no right or wrong way - what is right for one person may be entirely inappropriate for another. Therefore thee method is one that must be developed personally, so that thee Sigil as performed by you is something wholly ov your own making, reflecting your own personalities and experiences. We offer only guidance and encouragement, not instructions and rules to obey. We leave those to thee Controllers, thee ones who seek to generate uniformity ov thought, and who strive to create a passive and compliant populace thinking along rigid and con-ditioned lines, unable to take responsibility for their own lives and actions.
We are sickened by thee negative attitudes ov right and wrong that are promulgated in thee mass media: that if you do this you cannot do that; if you think this you cannot think that. It is a system that destroys thee Individual; destroys thee ability to think, to question, to force thee hand ov chance; destroys thee will to live according to who you really are and not according to who they say you are. Sigils break down this con-ditioning, awaken thee possibility ov change and experiment, give back thee joy ov a life rich in experience and challenge.
Sigils are as much about learning as anything else. Not only learning thee method that works for you, butter also learning who it is you really are, what it is you really want. A result ov this is that it may take some time before you discover thee method ov working that is best for you, and you may find that thee results ov your Sigils are not as expected. This is not thee result ov getting it wrong, it is thee natural response caused by thee first steps on a road ov discovery. For example, things may not happen in thee order you had expected, or they may take a different form. Thee identity ov thee people involved may be unexpected. Butter if you examine thee results ov your work closely and honestly you will find that these differences - these moves away from thee pre-conceived - reflect thee true aim hidden within thee Sigil, thee underlying qualities ov it. Thee reason for this is that your conscious image is not thee real object ov your desire; thee conscious wish, after all, being subject to thee con-ditioned responses thee Sigil is designed to break down. Thee results are often more expansive than you could have dreamed, more radical than you would have consciously dared hope. Put simply, what you expect is not always what you really want. And what you think you want is not always what you really want.
Our concern is with thee Individual in thee modern world. Accordingly our methods are designed to meet thee circumstances that prevail today. They are not Occult in thee way that word is usually understood, only thee intuitive use ov that which we already know directed with purpose. It is a maximization ov thee powers ov thee brain, a joining together ov conscious and unconscious will so that through thee use ov Sigils thee Individual can move towards a desired goal free from thee constraint ov confused ideals and personal contradictions. Unlike much that is called Occult we do not rely on dogma, mystification, references to orthodoxy, or thee mimicking ov previously effective butter now redundant rituals rules and experiences. We believe that thee strength needed is already living in each ov us. It is simply that we need to tune in to thee right channels, see clearly, and act on that vision. And that vision must be fiercely personal, not thee dictate ov some other who tries to impose their will on thee Individual, or some corporate view that leaves nothing to chance and tells us that dissent from thee common ground is a sin.
A great deal ov energy is wasted on arguing over thee validity ov much that falls under thee general heading ov “Occult” - whether things are real or imagined. Much ov thee evidence to date is confusing, partial or fabricated to meet a given need. This is thee result research being misdirected, and thee will to understand being compromised. It is better by far to accept “occult” experiences as they occur, to recognize and interpret them personally without trying to fit them into a pre-defined system. Thee Sigil strengthens basic human skills, re-awakens thee intuitive understanding ov thee relationships between events, breaks down linear modes ov thought that offer only tunnel vision and answers that are defined in thee question itself. Thee Temple believes that thee best judge ov truth is experience, combined with an attitude that engenders a discriminating eye hampered neither by prejudice nor fear. Thee Sigil is thee internal working ov thee brain, externalized; thee manifestation ov inclusive will directed outward to positive action.
In Thee Grey Book we discuss thee Sigil ov three liquids which encoumpasses thee essence ov thee practical methods we employ; butter it should be remembered that everything we say is only a guide to further experimentation and not a dictate to be followed blindly in faith. Thee Temple is not about instruction, thee giving ov set patterns and modes ov behavior to follow, for that way no-one learns anything, there is no progress, no interchange of ideas and l-ov-e. To slavishly follow ideas set out on a plate is to abdicate responsibility, to lose one's individuality in favor ov an easy, butter doubtlessly wrong, answer. This may seem hard to those who feel uneasy about how to proceed, who are used to doing just what they are told and no more, butter that is thee point. Thee Temple is about getting rid ov those attitudes which ultimately lead to indifference, getting rid ov thee fear ov experiment and genuine exploration; instead our methods create in thee Individual a precise knowledge ov their own existence, desires, and capabilities in thee most creative and positive light possible. And they force thee acceptance ov an attitude ov living that will reflect that knowledge in a directly practical way. It is only by embracing their individuality that thee Individual can truly coum to thee understanding and fulfillment ov their goals. Anything else is pointless, a waste ov energy, a misdirection ov purpose. So what we are saying is that while thee basic format is one that can be used by anyone, it is also one that requires absolutely thee direct and personal input of thee Individual to be wholly and perfectly effective. Specific details can and should be arrived at by you. And they can include or exclude anything that we have said: intent is all; and an ability to focus on thee goal.
Nonetheless, we recognize that guidance can be useful. And neither do we forget that Sigils, in one form or another, have been practiced throughout history. In order to illustrate what we mean, and to encourage your own experimentation, we include here examples from both historical and present day sources.
Thee following is quoted from a book by Austin Osman Spare (1886-1956):
Sigils are used to enable two things to occur. l) Effective communion with subconscious levels. 2) The lodging of a desire or wish at subconscious levels without the conscious mind being involved or aware.
My formula and Sigils for sub-conscious activity are a means of inspiration, capacity or genius, and a means of accelerating evolution. An economy of energy and a method of learning by enjoyment.
For the construction of Sigils the ordinary alphabet is used. The desire for super-human strength could be formulated as follows: “I desire the strength of my tigers.” In order to Sigilize this desire, put down on a piece of paper all the letters of which the sentence is composed, omitting all repetitions. The resulting sequence of letters, IDESRTHNGOFMY, is then combined and incorporated into your Sigil. ( This sequence of letters is called a glyph.) The wish, thus Sigilized, must then be forgotten; that is to say, the conscious mind must desist from thinking about it at any time other than the magickal time, for the belief becomes true and vital by striving against it in the consciousness and by giving it (the Sigil) form. Not by the striving of faith.
By virtue of the Sigil you are able to send your desire into the subconscious (the place where all dreams meet.) All desire, whether for pleasure or knowledge that cannot find natural expression, can by Sigils and their formulae find fulfillment via the subconscious.
EXPERIENCE IS BY CONTACT.
THE GREAT EXPERIENCE: SEDUCE THYSELF TO PLEASURE.
I AM THE POWER OF MY DESIRE.
The energizing of such a Sigil must occur at a special time. At the moment of orgasm the wish must be imperatively formulated. It is not in the actual Sigil that the power resides (this is merely the vehicle of the desire) but in the intent with which it is despatched at the moment of exhaustion. Any glyph, personal or traditional, may be used as a Sigil. If personal, it must be the specific vehicle of the desire and designed for no other purpose; if traditional, it must have received a new direction which thereby consecrates it to its secret purpose. Powers of visualization, and self-discipline and concentration are qualities necessary.
Thee following are thee notes ov a current member ov thee Temple:
Thee aim ov thee Sigil was to overcoum personality traits exhibiting weakness and passivity. E desired thee strength that E knew was within, butter which was hidden. Thee clues as to how to attain this had emerged during earlier work - though they had been unclear at thee time - and in effect amounted to a reclamation ov an earlier state ov being that had been shrouded by years ov continual conditioning. E had been forced to play a role that was not mine. My aim was to reclaim thee power ov my Lion, my sun-sign which E had long rejected. E had thought E was not a Leo.
E began by preparing thee ritual space and gathering objects used in earlier Sigils. Then E set out my intent in words:
Tonight E seek thee root ov my STRENGTH
E draw out that which is there butter hidden
E call on thee Pride and Grace ov thee Lion
Thee King ov thee Jungle that strides forth
in thee knowledge ov its BEAUTY
No more afraid ov its shadow
No more afraid ov thee mouse
No more afraid ov fear
No more afraid ov LIFE
Tonight E call on thee LION
Thee ruler ov my Sun
E call to thee Lion within, asleep no more
E call to thee Lion “Come Forth!”
E command ov thee Lion: “COME FORTH!”
E demand ov thee LION: “COUM OUT!”
Thee room is calm with thee flicker ov candles, and music plays though E notice it not. E adopt a certain posture to restrict movement and work inwardly, calling on thee Lion within, demanding it as ov right, no asking meekly . Facing thee challenge head on, E do not flinch or shirk. E build a burning passion inside and direct it towards my goal. Demanding, urging myself to go on, E rock back and forth to summon thee strength . Deeper and deeper E go, disregarding all else. E will success.
Thee outside is as nothing. E travel to thee plains. E am with thee lions as we hunt and play, kill and eat, and see thee vastness ov thee grasslands, thee sun beating down, thee wind hot to thee face. And we are lords ov our domain. Fearless, without peer. E see through lion eyes, my skull that ov thee beast. E roar inside as thee lion roars, no more asleep, butter awake, prowling; proud and strong.
E force thee issue always, claiming back what is mine . E invoke, and E invoke and E invoke…
And thee call is answered. Thee strength wells up in me and E E act with purpose, thee directed force ov will. No more thee passive onlooker, E initiate my action with certainty.
And then E prepare thee Sigil paper, thee record ov what has passed. E begin with a sign ov Leo, butter add in words all thee attributes ov thee Lion that E wish to claim. These words are placed around thee figure ov thee Sun. Thee work is pleasing to me, for it is natural, unforced and has taken on a life ov its own . In thee words, and in my mind, E recall past events: events that might have seemed small butter which E can now see had caused thee lion to sleep so long in its lair. E learn thee reasons for this long sleep, and know that they hold true no more.
Only when E am sure thee paper is coumplete do E anoint it in blood and ov.
E do not always work this way. Sometimes thee preparation is slow, deliberate, thee creation ov a Sigil over several weeks as thee idea grows, takes form inside. And so thee paper becoums a reflection ov many aspects ov my inner self, taking in thee changes, thee intuitive butter not understood thoughts that flit into consciousness. It is a process ov revealing. Only later do thee meanings ov all thee images used becoum clear, especially after the ritual is coumplete. Then E can look back and see thee form ov my weaknesses, thee basis ov my strengths; and use this knowledge to direct my actions. Thus it is that thee unconscious instructs thee conscious, and thee two parts work together in unity ov purpose. With this knowledge E can go about thee practical business ov achieving my goal with an open mind, and eyes that see clearly.
No two Sigils are alike. E change constantly with thee work, so that what seemed unthinkable three months ago is second nature now. And what was important then and difficult, is now passed by or thee way seems so obvious that E can scarcely believe E once viewed it as a problem. More than anything, that is what E have realized: that Sigils release an incredible power for action. If E were not experiencing it E would not believe it possible. Butter it is, and E know that E will never go back to thee safe life ov conditioned acceptance that flickers like thee dying TV screen from one unchanging day to thee next. Now, every day brings new challenge, new risk, new joy. And E meet it all with relish!
This next passage shows a quite different way ov working, and thee effectiveness ov collaboration within thee Temple:
This did not start off as a Sigil. I wanted to set up some objects to photograph. But as we started to lay them out we couldn't help but make it into something more. As soon as intuitive thinking takes over, the frame of mind and atmosphere obviously changes with it. We started to lay out skulls, feathers, bones, dried reptiles, crystals, carved wooden objects… Eden 211 put on some ritualistic music and we lit candles. I started to thread together a rosary, threading on a Psychick cross, half-heartedly counting 23 beads on either side, but leaving the other half to chance - hoping numerological as well as neurological magick would be taking place that evening. Eden 211 was burning candles and joss sticks in a round metallic container. He was adding animal fur and photographs, amongst other things, and dripping wax around the edges of the container. The contents looked like our own inner world - and we were in charge. We could blow out the flame. We could use the candle for light, warmth, or to burn. The ash may fall off the joss stick, but it doesn't disappear. The wax may drip off the candle, but it just adds to something else. As Eden 211 dripped the wax around the container's edge I thought “ov power” - He was giving the wax in the same way that one releases energy - giving away in order to gain in another way. This is very hard to explain because this was very much intuitive thinking; but it seemed to make sense to both of us when I said it at the time. When I had finished threading the rosary I draped it over the three central skulls, then took two ready-made rosaries and put one around the female carved figure and one around the male, then tied the three rosaries together, therefore linking the male and the female - pandrogeny/equality/oneness - no separation. I could see the dog's silhouette lurking on the landing like a wolf protecting us. She seemed very understanding and wise that night. As the night went on I started to be reassured that I was in control of my life totally, and the most important thing to me is independence. It returned to me that Understanding and Compassion are very important if people are to respect each other as Individuals. Without these two words privileges start - resulting in bitterness and secrets.
The triangle of barbed wire was speared through the head/eye of one of the skulls. I saw it as being trussed in some way - it was not as independent as it might be; I could relate to it. I took the barbed wire out of its eye so that it was free and placed it on top of the corner of the triangle. To remove it from the triangle of barbed wire would be to separate it from the body's oneness and true will. To separate it would mean an easier existence for now but it would be escapism and result in double trouble eventually. “Those who do not remember the past are condemned to repeat it”… also the Law of Karma…Throw a boomerang, turn your back and it comes back and hits you on the back of the head. I removed the skull so that it could be removed.
A way of coping and gaining wisdom without getting tied down and knocked down by irrelevances…Rising Above without avoiding issues. I decorated the skull with beads, a Psychick cross and wax that I had burnt onto my hand.
It occurred to me that the human skull in our layout was God - this amused me. Then I realized it was true. The WoMan was and is a god.
I later counted the beads on the rosary and I had put on 40 - my Kali number. The Psychick cross made it 41. 4+1=5 /2+3=5. 23 is my number. I then saw that the rosary I put around the female belonged to Eden 211 (male) and the rosary I had put around the male was mine (female.)
I finished off my camera film at the end of the Sigil - photo no. 36. I turned and looked at the clock and the minutes said 36. I felt happy again, against all odds. It had been a terrible day but we had made it special. I felt in total control and no-one could touch me unless with love.
Thee moment ov orgasm is central to thee process. It is special and all should be done to make it so. Thus we decorate thee moment as we would a jewel, with all manner ov objects and actions that are precious and personal. Like gifts to a Lover, we consecrate thee moment in L-ov-e.
We say to make thee room or space ov work special. We say likewise ov thee interior mood, for so thee one is physical, so thee other is psychick and our aim is to join thee two to a single purpose.
In sex, physical self-consciousness is abandoned in favor ov intensified sensual pleasure. In sleep, everyday consciousness is abandoned in favor ov thee unconscious, thee world ov dreams. In Sigils, thee two states meet in a single act: and so is released a special and potent energy; a fertile power ov harmony, transcending thee barriers ov thee conscious/unconscious divide. And so it is thee Sigil lets forth an energy that cuts through like a flaming sword, overcouming all that stands in its path.
Intuition and instinct are thee only pointers in everyday consciousness to thee objects and methods from which to construct a potent Sigil. Thee books and lessons are ov thee museum ov thee past - thee future is entirely ours to construct as we will.
All must coum from experience, and all experience is ov value. It is simply a question ov observation; seeing thee links, and drawing all without exception into thee universe ov magickal intent and action.
Sex is thee medium for thee magickal act, enacted physically and with direct control ov thee Individual. It generates thee greatest power which, when released, is diverted from its ordinary object and thrust with thee intense force ov will towards thee fulfillment ov desire.
All must becoum focused to thee single purpose in hand. It is a case ov giving up all pre-conceptions, all inhibitions and preferences, for thee work involves a totality and anything that gets in thee way ov coumpleteness is as a vestige ov thee past which will remain to trick and trouble thee matter to its detriment. Relinquish all control and prejudice in order to reclaim and master it, redefined and in thee train ov informed desire.
Sigilization leads to thee realization ov personal truth, and provides thee means with which to express that truth in life.
“E know what E will, and E will what E desire.”
Sigils are thee unity and integration ov Will, Desire and Knowledge. They are thee process by which dreams becoum reality.
It is certain to us that Sigils, enacted with true determination, and filled with thee perfect strength ov a sincere desire, generate ov their own thee necessary will for success. It is simply a matter ov intent and intensity; thee practice in thee sure knowledge and acceptance ov result.
Sigils are thee art ov transforming former belief into current knowledge ov thee way ahead. Sigils are thee revealers ov truths, be they hidden or put aside through fear or expedience.
Thee Sigil is thee declaration ov intent. It awakens thee Individual magickally to thee circumstances ov their life and in this way makes thee focused desire more likely to happen. Sigils are not a way ov guaranteeing success, they can only open thee door for your own action. A Sigil might ensure that an opportunity for what you desire becoums apparent to you, butter you must still act upon that knowledge for thee desire to be fulfilled.
Without thee physical response thee psychick work is pointless. Be awake not asleep to action.
Thee more Sigils you perform, thee greater thee clarity ov aim you will find within. A cumulative power ov activated will develops, and thee Sigils becoum intensified in direction and effect.
Thee ritual ov thee Sigil should be enacted to produce a climax ov utmost intensity. At thee moment when thee rising flux ov sexual excitement becoums ungovernable, when thee whole ov physical and mental consciousness undergoes a spasm that takes it beyond thee point ov return, at that moment all must be focused on thee Sigil, thee physical sensation discarded and forgotten.
A Sigil can be designed to answer any desire, without limitation or constraint. Thee aim need in no ways be sexual. Thee Sigil encompasses all possibility.
Thee result ov thee Sigil becoums a part ov thee life process. Thus it may not bring obvious results immediately, butter however long it takes you can be certain that if thee desire was true, and thee intent real, you will be moving towards achieving thee desired goal; preparing and passing through all thee necessary stages so that when thee moment is right you will be ready and alive to it.
As we have said before, thee methods described by TOPY are butter guides to Individual action. As long as thee Sigil contains thee basic element ov focused will, all other details can be varied. Indeed it is essential that thee ritual be one that is reflective ov who you are, and so should be thee result ov personal input intuitively arrived at.
Although some days and times might have particular significance to an Individual and thee Temple, a potent Sigil can be performed at any time on any day.
Orgasm during a Sigil can be reached by any method. Alone or with a partner, by masturbation or intercourse, orally or in any other way thee Individual desires. A partner need not be involved in Temple activity to be an effective collaborator.
Thee act ov making a physical record ov one's Sigil is a useful way ov instructing thee subconscious, and at thee same time ov revealing to consciousness what it is thee subconscious wishes to say. Thus thee process forces thee divided self into Unity, and manifests thee outcoum in thee physical plane.
Although we strongly recommend thee making ov a Sigil Paper, other methods ov recording may also be incorporated into thee ritual: polaroids, photographs, cassette recordings, drawings (automatic or otherwise), film or video. As with thee Sigil Paper, all these methods should be used in thee ritual to heighten thee intensity ov what it is you do, rather than purely to document thee event. Let intuition not logic be thee guide in this, and experiment freely without embarrassment or doubt.
Because Sigils exploit thee power ov sexual release and ov dream states and thee unconscious, we believe it essential that all Individuals make an effort to increase their awareness in these areas. One way to do this is to keep a private diary in which to record, in as much detail as possible, all dreams and sexual activity. Thee focus ov attention brought about by doing this will inevitably increase one's sensitivity and Psychick strength, which in turn will strengthen one's Sigils. We also recommend that you keep for yourself a record ov all Sigils, and ov anything you feel happened as a result, or is in some way connected. Again, include as much detail as you can, such as your objective, your feelings and observations, thee quality ov orgasm, fantasies employed etc., and anything else that seems relevant to thee work (no matter how seemingly co-incidental) that caught your attention.
With thee increased strength ov thee Temple, both in experience and numbers, a considerable amount ov directed energy is being released within a common framework. We know from our own experiences that this combined energy is highly potent, and that it brings individual Sigilizers into close psychick contact in thee knowledge that we are all active, working within thee Temple with a unity ov purpose. Thee recognition ov this - that we are each a part ov a united network ov exchange - serves to further promote individual work and development. It is vital for thee continued growth ov thee Temple to act upon this realization, to share experiences, ideas and methods. Thee exchange ov information through active participation in thee network ov Access Points helps each ov us, and provides thee opportunity for positive inter-action. We are all Individuals, butter it is in a modern tribal framework that we progress. We separate ourselves from thee flatness ov everyday life by our choice + acknowledge our Individuality, and by our coumitment to it, and we firm thee truth that nothing is beyond our capabilities when we work together. Thee tribe exists everywhere, butter it is invisible to those who don't know how to see. We can use this to our advantage, and promote our ideas and aims through thee subtlest ov means, or by outrage and shock. We can melt away and reappear as we will. We can evade attack by seeing clearly. We can strengthen ourselves with discipline.
Sigils generate thee confidence for coumitment to Individuality by showing each ov us who we are; and that, once known, is something that can never be taken away. They bring thee strength and determination necessary to becoum wholly alive, and thus to accept full responsibility for our own actions. This is thee freedom we strive for: thee freedom to reject thee dictates ov dogma and fashion in any and every sphere ov life. Thee freedom to be true to our deepest desires. Sigils enable us to overcoum thee debilitating comfort ov habit, to accept new challenge as a friend, to live a life rich in experience and unencumbered by thee negative attitude ov others to change. Life becoums fluid, a continual transformation ov color, energized with magickal purpose.
Inevitably there are as many views about Sigils as there are Individuals working with them, and it is our intention that just as thee Sigil process should remain fluid, reflecting thee Individual, so will this book remain fluid, reflecting thee Temple as it develops and grows. Thee process ov transformation is never coumplete, and whilst this edition can be no more than a snapshot ov thee moment, there is nothing that says we cannot add to thee album. In this way we will draw closer to each other, inter-acting so that we avoid thee dilution ov our efforts which could result from an active/passive split. Thee Temple is a place for thee active. It is about sharing, working together and for each other. We all have valuable gifts to offer, and personal experiences to relate. We are asking, therefore, that you write and tell us ov your ideas and feelings about your Sigil work: how they affect you personally; thee technical process ov working Individually developed; parallels and differences with other methods, both occult and psychological; insights gained from Sigils, both personal and relating to thee wider society and its obsessions. We want your thoughts, essays, criticism, encouragement - in fact anything that you would like to see in a future expanded edition ov Thee Sigils Book.
Thee Temple's main weapon in overcouming thee insidious hand ov control is our internal exchange ov information, and thee external expansion ov propaganda in thee Information War. It is selfish to keep things to ourselves. By exchanging ideas within thee Temple network we can each develop faster, making thee necessary connections to help remove all unwanted obstacles. Together we will Rise. In Strength. In L-ov-e. In Unity.
For those who are new to thee Temple we should explain that thee Sigil material and documentation you send is filed only under your Temple name, which all Sigilizing members receive, and that this name should be used in all future correspondence. All so-called “real names” have been removed from these files for mutual protection. We request thee date in order to document thee chronology and development ov thee material you send in. Your Sigils will remain private at all times.