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Two

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 behaviour 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 favour 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 fulfilment 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 recognise that guidance can be useful. And neither do we forget that Sigils, in one form or another, have been practised 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 Sigilise 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 Sigilised, 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 fulfilment via the subconscious.

EXPERIENCE IS BY CONTACT
THE GREAT EXPERIENCE: SEDUCE THYSELF TO PLEASURE

I AM THE POWER OF MY DESIRE

The energising 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 visualisation, and self-discipline and concentration are qualities necessary.

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