Magic, or Magick as it is known by Thelemites and neo-religions, is a melange of disciplines; principle of these is curiosity. Magic follows a similar line to Gnosticism in that it is the search for ‘gnosis’, or knowledge.

Secondary skills include: astrononomy/astrology, mathematics (geometry, trigonometry, calculus and algebra), linguistics – modern (French, German and Italian), and classic (Latin, Greek, Hebrew, Arabic); calligraphy and penmanship, artistry and copying; memory, lateral, literal, logical and oft times surreal intelligence.

To perform many of the rituals both substantial finances and private working space are required. Particularly when working with Theurgia and Goetia, the neophyte is required to construct medallions from gold and silver and mark out large diagrams on the floor.

Access to large libraries is also a must, as is having the finances to purchase both modern translations and early works from antiquarian book shops.

It is rare to find all of the above characteristics (both intellectual and material) in one person – unless one has already discovered the spiritus mundi, which negates the discipline in the first place – so it may be suggested to work in a pair. If the neophyte is successful in their choice of partner then the skills, and resources, they may be lacking should be apparent in their partner. Larger groups, bordering on the covenesque, should be avoided as history shows that human psychology quickly reverts to its tribal roots and the group ends up as Master and acolytes – anathema to personal development. In fact, several rituals require two persons to be present – particularly those involved with communication with angels. On a more grounded level, a partner may provide impetus to research, preventing the acolyte from allowing their attention to waver and lose sight of the original goal.

Magic, sadly, is not learnt – and most definitely not understood – overnight. Often, a work read may be forgotten or simply dismissed as being too fanciful or too complex only to be reread several years later and to be understood – usually after other similar works have been digested and can be used in comparison.

There are several societies, such as the Rosicrucians, OTO, etc., which follow a hierarchy of initiation. In theory, this is an excellent means of checking one’s progress and also to give encouragement to continue when there is a ‘goal’ in sight. Sadly, these hierarchies often become perverted to enable the practitioner to promote themselves to higher ranks purely for the sake of using the title there acquired. An example may be seen in the Golden Dawn movement of the late 19th and early 20th Centuries; due to the mass popularity of esoteric fellowships and the position one fashionably held within, ‘long’ term practices, such as the Clavicule of Solomon (roughly 18 months work) were reduced to more manageable sizes (six months). As anyone who has read the work can clearly see, this reduction of time is an impossibility as certain aspects of the work must be completed at specific times – which require at least one calendar year to perform.

It may be tempting for the neophyte to ‘sign up’ with one of the innumerable groups out there, each professing enlightenment following a course of instructions, and substantial fees. With the advent of the internet, these groups have become even more easily accessible but the neophyte should first decide the reason why they want to learn magic. Is it for personal development or for a sense of belonging? Is it to be able to tell others that one is a magician, or is it because the neophyte wishes to expand their mind and reckoning of the universe? If it is for the latter, it is worth understanding that ‘learn by mail’ groups often provide a course only in their chosen discipline and do not cover a larger area of education.

Know thyself. Know thy limitations.

The serious neophyte should take any work – regardless of its fame and infamy – with a pinch of salt. Often, too eager individuals absorb all information as though it were written by YHVH himself. The numerous ‘black magic’ grimoires are such an example. Read them, by all means, but consult the commentaries of other occultists simultaneously. The neophyte might find that the particular tome in question is the most blatant of frauds and is inadequately plagiarised from a seemingly identical, if older, specimen.

The last few decades of the 20th century saw the rise of popular magic. Every bookstore sells paperback copies of ancient works, alongside modern compilations and ‘self-help guides’. Mass consumerism has altered the mindset of the many, in that - where in the past - decades of study were both required and expected, the modern practitioner wants to learn a discipline within a day. The New Age works on candle magic, communing with computers, etc. are a case in point.

Where does the serious neophyte start?

Unless one was lucky enough to have a classical education, with a grounding in Latin and Greek, the neophyte is going to need to arm themselves with a few items prior to commencing their studies.

1. The first and, without doubt, the most important thing is a grimoire – a personal notebook. In this you’ll keep a record of rituals performed, including calculations necessary for their success. The grimoire should be kept purely for magical work and not as a general doodling pad for when the more complex tomes get a tad boring. If one associates the grimoire as a significant item, and treats it with ritualistic respect (perhaps keeping it in a specially prepared box), one will find that when using it one’s mind will begin to associate it with serious study.

2. A diary and calendar. Many rituals must be performed on specific dates, and at specific times. Once calculated, a record should be kept so that one may prepare in advance of their undertaking. Allowing oneself a week or two before major rituals is wise, as it permits you to locate items required, to maintain cleanliness, and to mentally steer yourself prior to their operation.

3. Private space. There is a vast difference between reading a ‘modern’ magical work, which has been written in informal and contemporary language, to that of a doctrine from three or more hundred years ago. Continuous disturbance utterly ruins a train of thought and when one is attempting to reason the meaning behind a particularly long (ancient tomes often have no punctuation) text, chances are you’ll forget what you’ve already read before finishing. Private space is also required for marking out circles and, in some cases, for keeping altars and other such paraphernalia.

4. Dictionaries. While a Latin, along with modern language dictionaries, will be useful, classical Greek probably won’t. Unless one has the time to master a dead language, the neophyte is probably better off relying on already translated works (albeit, comparing more than one version and reading commentaries on such from other practitioners to verify its plausibility). For a detailed reasoning behind words, etc. the neophyte is required to study the languages.

5. An inkpot and fountain pen. Archaic when compared to a Bic biro but useful in creating a suitable atmosphere for working. Several ancient works require the neophyte specifically to use these items, even going as far as detailing the type of feather (stork, raven) necessary for ‘quilling’. There are precise rituals for the blessing of these, and other, items.

6. Robes. Magic is mostly mindset and ceremony plays a large part n this.

7. Cutlery. Knives and swords. Unless the neophyte is adept at ironmongering (rituals often require a new blade to be forged), there are ways around this. Purchasing a ‘blank’ blade and separate hilt, at the precise time and date required, then engraving and assembling them for the ritual should be enough to suffice. It is highly unlikely that the venerable sages of old (think Solomon or Paracelsus) performed their own forging and tempering, and instead commissioned pieces – ergo, the neophyte can do likewise.

8. An astrological calculator. Thanks to the wonders of modern technology, a good computer programme may be purchased whereby the information can be entered and instantly the precise calculation rendered. Note that classical texts used the meridian or porphyry system, while modern systems use the placidus – therefore there may be discrepancies between suggested results and those attained. Also, due to the calendar changing (Gregorian and Julian), dates are likely to be different.

9. Other items diverse and severale…

Edward O’Toole, Slovakia, February 2006. Non Serviam