Who is frater ud

Spara som favorit. Skickas inom vardagar. Europe's best-known ceremonial magician and contemporary occult author, Frater U D, is back with the companion volume to his highly acclaimed "High Magic".

Previously unavailable in English, this advanced guide to high magic has been eagerly awaited by ceremonial magicians, mages, and hermetic practitioners.

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The introduction purports that there are less than 30 books that actually teach how to get results from magic in the world and that "You're holding one of them. I'm always looking for the exceptions. The rest of the intro tells some history of 'The Bonn Group' in Germany that eventually formed the German section of the IOT The introduction purports that there are less than 30 books that actually teach how to get results from magic in the world and that "You're holding one of them.

This will be of interest to those who have read about the original group in England started by Peter Carroll and Ray Sherwin and the subsequent spread. Very little information has been available about the German section. The one thing that bothers me is the claim that the Bonn group founded the IOT, yet no mention of the actual founders in England anywhere in the book. It reeks of credit grabbing. The chapters are written as separate essays about different aspects of the subject.

I had the impression that at least some of them might have been re-purposed from earlier publications. The first chapter, written by Frater U. Like the introduction, it's largely based in history and the experience of the author. The second chapter, by Harry Eilenstein, is a similar relation of the author's historical journey into magic and I began to think here that the four authors were giving information about their experiences to put the reader in context, but then the next chapter is by Frater U.

This one at first appears to be another dose of nostalgia, but turns out to be a long winded way of explaining probability and seeming coincidence in magic and just pointing out that it works. The only thing that made me smile indulgently was the assertion that anyone explaining magic through science is wrong.

I've seen some brilliant explanations of how magic fits neatly in with chaos science, though to be fair there are many articles around where the writers seem to try too hard to make things fit and we can't expect every magician to fully understand chaos physics. Next up is a chapter by Josef Knecht.

With only a light mention of personal history from this third author, he waxes philosophical about the nature of magic and some of the relevant contributions from Carl Jung and how psychology relates to magic. Finally Ice Magic, an approach originated by Frater U.

So now we're a quarter of the way through the book and it has been more memoir than magic, but useful information to put in context and the footnotes refer to chapters to come that sound promising. Then after a chapter about mind states in magic we have Frater U. Harry Eilenstein then talks about telepathy and finally we're given an exercise to try! Beginner's stuff, but it's a start. The chapters go on this way, Harry about Da'ath magic which apparently requires a belief in a supreme diety and a lot about Chakras, then finishes up saying the chapter is an "attempt to sketch its essence and describe its properties" but doesn't go into what he actually does in the practice.

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Published by Llewellyn Publications, St. Paul, Minn, Trade Paperback. Used - Softcover Condition: As New. Condition: As New. No Jacket. Pages are clean and are not marred by notes or folds of any kind. The hagazussa is riding the "fence between the worlds" i. In the spirit model magic is seen as being effected by these entities who are us ually invisible, at least to the average punter, and it is the shaman's or magic ian's task to make them put his will into effect. This may be done by prayer, by barter, by cajoling or even - vide medieval demon magic - by the application of magical force, threats and pressure.

The otherworld may have its own geography but it is usually considered to coexis t with the world of everyday life. The key to entering it is an altered state of consciousness, controlled trance or ecstasy of which the shaman is an expert. The spirit model has prevailed in traditionalist or Dogmatic magic until today, some of its most noted exponents being Franz Bardon and, at least to a great ext.

Anton Mesmer, who was not an oc cultist but who was on the other hand regarded by his contemporaries to be a "mi racle worker" of sorts, rediscovered amongst other things the ancient healing di sciplines of hypnosis and magnetism.

He popularized his theory of "animal magnet ism" which he saw as a subtle force inherent in organisms, but he also made heav y use of metal magnets for healing purposes. While the French Revolution put a temporary end to Mesmer's movement, his ideas were not lost. They were taken up by a number of others, primarily occultists, w ho drew on them while developing their own theories of magic.

One of the first t o do so was Bulwer Lytton of the Societas Rosicruciana in Anglia SRIA , who pos tulated the existence of a subtle energy which he termed Vril, possibly deriving from Latin virilitas or "force, power, strength". This was actually the model for the naming of Bovril, from Latin "bovis" or "ox", and Vril or "life force". We can observe interesting parallels to this concept in the vitalist theories o f biology which emerged around the same time.

Other exponents of the energy mode l of magic not then so termed were Reichenbach with his concept of Od, Eliphas Levi and his Astral Light and Mme. Blavatsky, who adopted the theories of Prana from Yoga physiology. This was also the time when anthropology and ethnology di scovered the Polynesian concept of Mana and Asiatic scholars began to concern th emselves with the Chinese principle of Ki or Ch'i Chi.

The latter two go to sh ow, of course, that the idea of subtle energies utilized by magic is far older t han the 18th century. In fact, we can observe it already in early shamanic cultu res. Shamanic magic is very frequently a mixture between spirit and energy model , e. In its pure form, however, the shaman or magician is not in need of spirits and other entities. The world is viewed as being "vitalized" by subtle forces or ene rgies and his primary task consists in mastering the art of perceiving and manip ulating them.

As all phenomena are basically energetic in nature, the existence of an otherworld is not strictly required. Thus, the magician is more of an "ene rgy dancer" than a "fence rider" or go-between. But even here the key to the per ception, charging and general utilization of these forces is again the magical t rance or, as Chaos Magic terms it, gnosis.

Theories and practices pertaining to the energy model can be found with many mag ical authors but it has seen its real, large scale popularity only since the sev enties of our century when the general influx of Eastern thinking pace the Hipp ie movement made concepts such as chakra and kundalini work a mainstay of most occult disciplines. Strong energy model elements can also be found in Franz Bard on's system of "electromagnetic fluids", "condensators" etc.

Suddenly, man was seen as a being which was on ly partially conscious and in control of itself. While psychology is still fight ing for its academical recognition as a science, it has stamped its mark on ther apeutic disciplines - and on magic.

Aleister Crowley dabbled a great deal in the psychological model which comes as no surprise as he not only tried to keep up with all major academic disciplines of his time but thought himself to be the world's greatest psychologist into the bargain.

But all considered he remained a traditionalist exponent of the spirit model: after all Aiwass was, in his belief, a praeternatural entity. Neverthele ss he did have a knack of explaining magic in psychological terms to make it sou nd sensible to the sceptics of his time. A more radical approach was taken by Austin Osman Spare whose sigil magic rests on the basic tenets of the psychological model.

Spare's brilliant system is in p rinciple an inversion of Freud's theory of complexes: by actively suppressing hi s will in the form of a graphical sigil and forgetting it, the magician creates an artificial "complex" which then starts to work on similar lines just as suppr essed, subconscious traumas will cause neurotic behaviour etc.

The psychological magician is a programmer of symbols and different states of co nsciousness. He is not necessarily in need of a transcendent otherworld or even subtle energies, though in practice he will usually work on the assumption that one or the other or both do in fact exist and can be utilized by his subconsci ous. Authors such as Israel Regardie, Dion Fortune, William Butler, Francis King, Wil liam Gray and to some extent Pete Carroll subscribe to the psychological model w hich seems to be the primary domain of the English speaking world of magic and w hich has become the prevailing paradigm ever since the seventies of this century.

Its basi c premises to date are as follows: Energy as such is "dumb": it needs information on what to do; this can be so cal led laws of nature or direct commands. Information does not have mass or energy.