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Forums -> Misc Topics -> Octarine

Octarine
By:
Post # 1
OCTARINE MAGIC

Following Pratchett's hypothesis, the eighth colour of the spectrum,
which is the magicians personal perception of the "colour of magic",
may be called octarine. For me, this is a particular shade of
electric pinkish-purple. My most signifikant optical visions have
all occured in this hue, and I visualise it to colour many of my
more important spells and sigils on the astral. Before I set sail in
a handmade open boat through the Arabian Sea I was tricked into
accepting a huge and priceless star ruby by a wizard in India. It
was of an exactly octarine hue. During the most violent typhoon I
have ever experienced I found myself shrieking my conjurations to
Thor and Poseidon whilst clinging to the bowsprit as mountainous
waves smashed into the boat and octarine lightning bolts crashed
into the sea all around. Looking back it seems miraculous that I
and my crew survived. I have kept the octarine stone, uncertain as
to whether it was passed to me as a curse, a joke, a blessing, or a
test, or all of these things.

Other magicians perceive octarine in different ways. My personal
perception of octarine is probably a consequence of sex (purple) and
anger (red) being my most effective forms of gnosis. Each should
seek out the colour of magic for himself.

The octarine power is our instinctual drive towards magic, which, if
allowed to flower, creates the magician self or personality in the
psyche, and in affinity with various magician god forms. The
"Magician Self" varies naturally between magicians, but has the
general characteristics of antinomianism and deviousness, with a
predilection for manipulation and the bizarre. The antinomianism of
the magician self arises partly from the general estrangement of our
culture from magic. The magicial self therefore tends to take an
interest in everything that does not exist, or should not exist,
acording to ordinary consensus reality. To the magician self,
"Nothing is Unnatural". A statement full of endless meanings. The
deviousness of the magician self is a natural extension of the
sleight of mind required to manipulate the unseen. The god forms of
the octarine power are those which correspond most closely with the
characteristics of the magician self, and are usually the magicians
most important modes of possession for purely magical inspiration.
Baphomet, Pan, Odin, Loki, Tiamat, Ptah, Eris, Hekate, Babalon,
Lilith and Ishtar are examples of god forms which can be used in
this way.

Alternatively the magician may wish to formulate a magician god form
on a purely idiosyncratic basis, in which case the symbolism of the
serpent and the planet Uranus often prove useful starting points.

The magician can invoke such god forms for the illumination of
various aspects of the magical self, and for various works of pure
rather than applied magic. The category of pure magic includes such
activities as the development of magical theories and philosophies,
and magical training programs, the devising of symbolic systems for
use in divinations, spells and incantations, and also the creation
of magical languages for similar purposes. It is worth noting here
that chaos-magical languages are usually now written in V-Prime
before transliteration into magical barbaric form. V-Prime or
Vernacular Prime is simply one's native tongue in which all use of
all tenses of the verb "to be" is omitted in accordance with quantum
metaphysics. All the nonsense of transcendentalism disappears quite
naturally once this tactic is adopted. There is no being, all is
doing.

The octarine power is invoked to inspire the magician self and to
expand the magicians primary arcana. The primary personal arcana
consists of the fundamental symbols with which he interprets and
interacts with reality (whatever that may assault perception as),
magically. These symbols may be theories or kabbalas, obsessions,
magical weapons, astral or physical, or indeed anything which
relates to the practice of magic generally, that is not dedicated
specifically to one of the other powers of applied magic, whose
symbols form the secondary personal arcana of magic.

From the vantage point of the octarine gnosis, the magician self
should be able to perceive the selves of the other seven powers, and
be able to see their interrelationship within his total organism.
Thus the octarine power brings some ability in psychiatry, which is
the adjustment of the relationship between the selves in an
organism. The basis difference between a magician and a civilian is
that the latter the octarine power is vestigial or undeveloped. The
normal resting or neutral mode a civilian corresponds to a mild
expression of the yellow power which he regards as his normal
personality or "ego". The magician self however, is fully aware that
this is but one of eight major tools that the organism possesses.
Thus, in a sense, the "normal personality" of the magician is a tool
of his magical self (and, importantly, vice versa). This realisation
gives him some advantage over ordinary people. However the
developing magical self will soon realize that it is not in itself
superior to the other selves that the organism consists of, for
there are many things they can do which it cannot.

The development of the octarine power through the philosophy and
practice of magic tends to provide the magician with a second major
centre amongst the selves to complement the ego of the yellow power.
The awakening of the octarine power is sometimes known as "being
bitten by the serpent". Those who have been, are usually as
instantly recognisable to each other as, for example, two lifeboat
survivors are.

Perhaps one of the greatest tricks of sleight of mind is to allow
the magician self and the ego to dance together within the psyche
without undue conflict. The magician who is unable to disguise
himself as an ordinary person, or who is unable to act independently
of his own ego, is no magician at all.

Nevertheless, the growth of the octarine, or eighth power of the
self, and the discovery of the type of magician one wants to be, and
the identification or synthesis of a god form to represent it, tend
to create something of a mutant being, who has advanced into a
paradigm that few others are aware of. It is not easy to turn back
once the jouney has begun, though quite a few have tried to abort
the voyage with various narcotics including mysticism. It is a
pilgrimage to an unknown destination, in which one awakes
successively from one nightmare into another. Some on them appear
vastly entertaining at the time. There are worlds within us, the
abysses are just the initiations in between them.

The evocation of an octarine servitor can create an invaluable tool
for those engaged in magical research. The main functions of such
entities are usually to assist in the discovery of useful
information and contacts. Negative results should not be ignored
here, the complete failure of a well prepared servitor to retrieve
information about the hypothetical cosmic "big bang", was a
contributory factor in the development of the Fiat Nox theory, for
example.


By Pete Carroll
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