THE SWORD OF SONG 
62
told, that by Akasa is mean the Chitakasa.  The 
Chitakasa is situated in the 
“Third Eye,”  
i.e., in the brain.  By assuming higher dimen-
sions of space,  we can assimilate this face to 
Realism; but we have no 
need to take so  
much trouble. 
This being true for the ordinary Universe, 
that all sense-impressions are dependent 
on 
changes in the brain,* we must include 
illusions, which are after all sense-impressions 
as much as “realities” are,  in the class of 
“phenomena dependent on brain-changes.” 
Magical phenomna, however, come under  
a special sub-class, since they are w illed, and 
their cause is the series of “real” phenomena 
called the operations of ceremonial Magic. 
These consist of: 
(1)  Sight. 
The 
circle, square, triangle, 
 
   
vessels, 
lamps, robes,
 imple- 
   
ments, etc. 
(2)  Sound. 
   The 
invocations. 
(3)  Smell. 
 
 
 
The perfumes. 
(4)  Taste. 
   The 
Sacraments. 
(5)  Touch. 
   As 
under (1) 
(6)  Mind. 
 
 
 
The combination of all these and 
reflection on their significance. 
These unusual impressions (
1-5) produce 
unusual brain-changes; hence their summary 
(6) is of unusual kind.  Its projection back into 
the apparently phenomenal world is therefore 
unusual. 
Herein then consists the reality of 
the 
operations and effects of 
ceremonial magic,† 
and I conceive that the apology is ample, so far 
as the “effects” refer only to those phenomena 
which appear to the magician himself, the 
appearance of the spirit, his conversation, 
possible shocks from imprudence, and so on, 
even to ecstasy on the one hand, and death or 
madness on the other. 
But can any of the effects described in this 
our book Goetia be obtained, and 
if so, can  
you give a rational explanation 
of the 
circumstances ?  Say you so ? 
I can, and will. 
The spirits of the G oetia are portions of the 
human brain. 
Their seals therefore represent (Mr. Spencer’s 
 
* Thought is a secr etion of the br ain ( Weiss-
man). Consciousness is a function 
of the brain 
(Huxley).—A. C. 
† Apart from its value in obtaining one- pointedness.  
On this subject consult tycarb, infra.—A. C. 
projected cube) methods of stimulating or regu-
lating those particular spots (through the eye). 
The names of God are vibrations calculated 
to establish: 
(a) General control of the brain.  (Establish-
ment of functions relative to the subtle world). 
(b) Control over the brain in detail.  
(Rank 
or type of the Spirit). 
(c) Control over one special portion. 
 
(Name of the Spirit.) 
The perfumes aid 
this through smell.  
Usually the perfume will only tend to control a 
large area; but there is an attribution of 
perfumes to letters of 
the alphabet enabling  
one, by a Qabalistic formula, to spell out the 
Spirit’s name. 
I need not enter into 
more particular 
discussion of these points; the intelligent reader 
can easily fill in what is lacking. 
If, then, I say, with Solomon: 
“The Spirit Cimieries teaches logic, ” what  
I mean is: 
“Those portions of my brain 
which 
subserve the logical faculty may be stimulated 
and developed by following out the process 
called ‘The Invocation of Cimieries.’ ” 
And this is a purely materialistic rational 
statement; it is independent 
of any objective 
hierarchy at all.  Philosophy has nothing to say; 
and Science can only 
suspend judgement, 
pending a proper and methodical investigation 
of the facts alleged. 
Unfortunately, we cannot 
stop there.  
Solomon promises us that 
we can (1) obtain 
information; ( 2) destroy our enemies; (
3) 
understand the voices of nature; (
4) obtain 
treasure; ( 5) heal diseases, etc.  I have taken 
these five powers at random; considerations of 
space forbid me to explain all. 
(1) Brings up facts from sub-consciousness. 
(2) H ere w e come to an interestin fact.  It  
is curious to note the contrast between the 
noble means and the apparently vile ends of 
magical rituals.  The latter are 
disguises for 
sublime truths.   “To destroy our enemies” 
 
is to realise the illusion of duality,
 to excite 
compassion. 
(Ah ! Mr. Waite,* the world of Magic 
is a 
mirror, wherein who sees muck is muck.) 
(3) A careful naturalist will understand much 
from the voices of the animals he has studied 
long.  Even a child knows the difference between 
a cat’s miauling and purring.  The faculty may 
be greatly developed. 
(4) Business capacity may be stimulated. 
(5) Abnormal states of the body may 
be  
 
* A poet of great ability
.  He edited a book 
called “Of Black Magic and of Pacts” in which he 
vilifies the same.