Thaumaturgy
by Pat Dunn Jr.
        
        Thaumaturgy is, very simply, the art and science of directing 
dunamis, or "energy" to cause change. This Dunamis is the fundamental 
element, or the quintessence, of existence.  A solipsistic school of 
thaumaturgy holds that Dunamis -- also variously known as Vis, Orgone, 
Energy, etc. -- is in fact imaginary.  They hold that the actual first 
cause of the change is the desire for the change, and the Dunamis is 
merely a convenient symbol.  I hesitate to support this theory, although 
it is logically consistant.  There is, of course, no actual experient 
that can be performed to prove whether Dunamis is real or virtual, but it 
can be said that if Dunamis is virtual, than any other energy of which we 
may conceive must also be virtual, including light, electricity, and 
kinetic energy, since the results of Dunamis are as plain and obvious as 
the results of those other more commonly known energies.  
        There are some basic precepts of Theurgy, which follow.  These 
precepts are axiomatic laws of Thaumaturgy.  They are the foundation of 
the science.
 
        The Basic Precepts of Theurgy are:
        I.  Dunamis follows the intention of the Theurgist.  
        II.  Certain natural things, places, words, and symbols contain a 
residual amount of Dunamis.
        III.  Dunamis may be "colored" by intention for a specific 
purpose.  

        I.  Dunamis follows the intention of the Theurgist.

        This means, very simply, that what a Theurgist intends to do with 
Dunamis, is done.  The reason for this is rather hazy.  The solipsist 
would say that since Dunamis is entirely within us, whatever we desire is 
communicated instantly to the Dunamis.  Another theory -- which I tend to 
support a little more readily -- states that living organisms tend to 
have a higher concentration of Dunamis (an observable fact), and 
therefore living organisms have evolved to use Dunamis.  Dunamis, in this 
theory, is seen as negative entropy.  Since a living entity has very low 
entropy, it has very high Dunamis.  And since the intellect is one of the 
few things in the universe that can in fact counter entropy, the 
intellect or intention of the Theurgist can in fact direct Dunamis by 
increasing and decreasing the amount of entropy within itself.  
        For instance, if I wish to direct Dunamis into an object with a 
measurable entropy of, say, 10, and my mind has a measurable entropy of, 
say, 1, all I have to do is increase the entropy in my mind -- to, 
perhaps, 20 -- thus causing Dunamis to flow from my body into the object 
in question, from higher entropy to lower.
        This entire process, however, is partially unconscious.  The 
mechanism, at least, is mysterious.  All that the Theurgist truly needs 
to know is that Dunamis follows the intention.  He or she does not 
consciously need to adjust the levels of entropy; all he or she needs to 
do is visualize this energy flowing from one location to another, like 
liquid light, and filling the intended object.  This process -- 
visualization -- is the expression of intention that is necessary for 
Dunamis to be moved.  

        II.  Certain natural things, places, words, and symbols contain a       
residual amount of Dunamis

        Whether certain objects are actually inherently higher in Dunamis 
than others, or whether the human intention forces Dunamis into these 
objects is a matter of some debate.  It is likely that both are true in 
different cases.  
        For instance, mandrake root is known to be very high in Dunamis.  
So are semen, blood, and saliva (the Three Fluids of Life).  Certain 
runic symbols and sigils also seem to hold Dunamis, although this is 
almost certainly inherent in the intention of the maker of the mark.  If 
a person with no knowledge of the science draws a rune, it will have no 
effect.  However, if a person with no knowledge of the science carries a 
mandrake root, his store of personal Dunamis will indeed increase.  
        These amounts of inherent Dunamis are relatively negligible in 
most cases; therefore, most lucky charms and magic stones are trinkets 
and baubles unless charged with Dunamis by a Theurgist.  If, however, 
they are charged correctly, these objects with high potential (inherent) 
Dunamis will hold more Dunamis than other such objects.  
        The Three Fluids of Life require a close study.  These three 
liquids are considered very powerful, and are perhaps the only three 
things that contain appreciable amounts of inherent Dunamis without being 
charged.  As a rule of thumb, blood contains three times the Dunamis 
saliva does, and semen (or vaginal ejaculate) contains three times the 
amount blood does.  These fluids, however, must be used fresh -- the old 
books (primarily stabs in the dark, but occasionally accurate) state that 
these fluids must be still warm to be effective.  
        It is possible to mix these three, and when mixed their ability 
to hold Dunamis increases geometrically instead of arithmetically.  
However, the Dunamis does become unstable, and may break down or change 
its focus.

III.  Dunamis may be "colored" by intention for a specific purpose.

        Apparently, being highly ordered, Dunamis can take on certain 
characteristics.  One way to think of it is to imagine Dunamis as sound, 
and the Color or Name of the Dunamis as the word formed by that sound. 
        This is the basis of sympathetic magic.  If we call this 
coloration of the Dunamis its Color or its Name, then two objects with 
the same Color Dunamis are, in effect, linked.  In sympathetic magic, a 
primative form of theurgy, an object is given the same Name or Color as 
the objective.  For instance, if I wish to heal someone from an eye 
problem, I might make a doll of him, and Color the Dunamis I pour into 
that doll with a Color as close as I can get to the person I am healing.  
In this case, personal belongings or even parts of the body may be used 
to make a stronger link.  After the link is established, I might put 
healing balm on the eyes of the doll, thus healing the eyes of the person 
in question, etc.  
        This is a very primative and weak form of Theurgy, but the 
concept of coloring Dunamis is vital.
        There are two steps of Naming the Dunamis: the coloring and the 
focussing.  To Color the Dunamis is to give it a general quality, while 
to Focus is to narrow that quality down until it reaches a certain exact 
Name.  This is covered in more detail later.
        
        

        The process of sending out Dunamis to effect change is as follows:
        I.  The Theurgist builds up Dunamis within his or her body, or 
alternately, outside his or her body.
        II.  The Theurgist colors the Dunamis to match the specific working.
        III.  The Theurgist focuses the Dunamis to a specific goal or purpose.
        IV.  The Theurgist sends the Dunamis through a process known as 
Ekstasis, which has the double effect of closing down the conscious mind 
-- which in many people, because of doubts and low self-image, tends to 
act as an inhibiter -- and expelling Dunamis in a single concentrated burst.
        V.  The Theurgist banishes all thought of the work from his or 
her mind, in order to allow it to work more effectively.
        Methods:
        I.  Concentrating Dunamis
        Dunamis may be concentrated in several ways, including simple 
visualization.  Note that Dunamis does not need to be gathered directly 
in the Theurgist's body; it can as easily be gathered outside of the 
body, in another room, another state, even on another planet -- although 
the practical use of that escapes the author.  There are however many 
traditional methods for building up Dunamis within the body, which should 
always be acompanied with an appropriate visualization or Expressed 
Intention of gathering Dunamis.  Some of these methods follow:
        A.  Rhythmic breathing.  A pattern of 4-4-4-4 works well, which 
is to say inhale for a count of four, hold for a count of four, exhale 
for a count of four, hold for a count of four.  When accompanied by a 
visualization of the energy building up around and in the Theurgist, this 
is very effective.
        B.  Chanting.  Many rhythms are effective for this.  Iambic 
tetrameter is good, but others are equally effective.  Experimentation is 
encouraged.  This works best in a large group, and has the benefit of 
helping to color the Dunamis.
        C.  Dance.  Several interesting dances exist which are 
effective.  Dance can also produce an inbuilt ekstasis.
        D.  Ritual.  There are ritual postures, etc. which can be used to 
build up energy.  
        E.  Prayer.  Energy may be requested from the Gods in question.  
        F.  Sexual activity.  Again, with its own built-in ekstasis, the 
only flaw in this method is the high affective response of the 
participants, which may skew the focusing of the Dunamis.
        II.  Coloring of Dunamis
        This is done by the surrounding of the Theurgist by appropriate 
colors, scents, sounds, etc.  Tables of correspondences are useful for 
this: the working is associated with a planet, or a sephirah, or a God or 
Goddess, and the associations of that locus are used to link the working 
to it.  For instance, a working for inspiration would correspond to Lord 
Apollo, so one might chew a bay leaf while raising the energy, burn 
frankincense and cinnamon, strum a lyre, wear gold, etc.
        III.  Focusing.
        This is really the same as coloring, except it is, as the name 
suggests, more narrow.  We color the Dunamis to correspond to Apollo, but 
now what exactly do we want that is under the control of the Delphian?  
Do we want prophesy, athletic prowess, musical ability, friendship, 
honor?  We must chose one, and use a symbol -- best of our own devising 
-- to represent this idea.  We hold this symbol in a visualization in our 
mind, or alternately we stare at the symbol written on a piece of paper.
        IV.  Ekstasis.
        Orgasm, sleep, autohypnosis, the infliction of pain, surprise, 
shouting, or even a self-induced tremor or mild seizure are all ways of 
achieving Ekstasis.  This is best learned with a teacher.  A milder form 
of Ekstasis may be achieved by droning a long, memorized ritual.  This is 
the key to much ceremonial magic, so called.  
        Primarily, the purpose of the Ekstasis is to shut down the 
conscious mind just long enough for the Dunamis to flow uninterrupted.  
This requires that the symbol we use to focus the Dunamis not be a symbol 
that our conscious mind alone comprehends.  For this reason, written out 
words and phrases are often not effective.  When the conscious mind shuts 
down, so does the comprehension of these symbols.  Therefore, a visual, 
pictorial symbol is usually more useful.
        V.  Banishing.
        The Theurgist must forget what he or she has done.  This sounds 
difficult and strange, but is actually quite easy.  With practice, one 
may in fact link the simple act of closing the temple -- the 
counter-clockwise circumambulation -- with this forgetting.  So often 
does this association occur that it is best the Theurgist develop a 
symbol to associate to the workings he or she wishes to remember -- for 
instance, the invocation of a God who happens to speak to the worshiper.  
E.g.: I perform the Hieros Gamos, and am infused with the spirit of 
Dionysus.  I wish to remember this.  I have developed a symbol of memory: 
a visualization of swallowing a small book.  This way, when I close the 
temple, this thought is not banished from my mind.
        After closing the temple after Theurgy it is best that the 
Theurgist eat something, even if only crackers, and engage in some 
mundane activity, such as reading a newspaper or a letter from a friend, 
or the like.  This will take the mind off of the working, and allow it to 
work without inhibition by stray intentions and doubts of the Theurgist.  
Since Dunamis follows intention, to doubt the effectiveness of the 
working will, in fact, recall the Dunamis and not allow it to work.  
        There are five basic forms of Thaumaturgy.  They fall into two 
categories: Autonomous, and Auxiliary.  Autonomous Thaumaturgy is done 
without outside aid, by a human being alone.  Auxiliary Thaumaturgy is 
done with the aid of a spirit, Daemon, or God.
        Autonomous Thaumaturgy
        I.  Talismans and Amulets.  These are small objects imbued with 
Dunamis for a specific purpose.  They are usually written upon with 
symbols to help color -- and thus hold -- the Dunamis.  Talismans are 
used to attract like Dunamis, while Amulets repel like Dunamis.  For 
instance, I wish to avoid illness.  I can either make an Amulet to repel 
illness, or I can make a talisman to attract health.  If I make an 
amulet, it is imbued with Dunamis that repels all Dunamis of disease.  If 
I make a talisman, it is imbued with Dunamis that attracts all Dunamis of 
health.  It is, more than anything, a matter of semantics.
        A talisman, after having been constructed, is laid upon the Bomos 
and the temple is constructed.  After the temple is constructed, the 
talisman is sprinkled with Khernips and passed through the smoke of 
incense, with appropriate words.  Then, the symbols are drawn in the air 
over it, and visualized as if written in lines of light.  Then, the 
Theurgist builds up energy and sends it by means of a thrusting gesture 
accompanied with an exhalation and -- sometimes -- a shout into the 
talisman, which then becomes active.  The talisman is wrapped in cloth to 
hide it from view, and may then be carried or worn, or even hidden in a 
building's foundation.  
        II.  Egregore.  An Egregore is an artificial being, a created 
spirit or Golem, which exists to perform the Theurgist's will.  These 
creatures contain a modicum of intelligence, but are not truly free or 
alive.  If the Theurgist dies, the Egregore also dies.  It is best for 
the Theurgist to set a time for the Egregore to cease to function in any 
event.  Sometimes, Egregores are commanded to enter objects, at which 
time they become somewhat like talismans.
        An Egregore is constructed in a similar fashion, of course, to a 
talisman.  The temple is constructed, then the Theurgist visualizes a 
growing ball of energy forming with each exhalation between his or her 
palms.  When the ball becomes very large, it is colored with 
visualization, and sometimes with an appropriate tool or symbol, and also 
given a name.  This process may run like this:
        "I hereby name you NN.  Go thou, NN, and [perform task], harming 
none.  When thou hast completed thy task, disperse, harming none. I 
ordain thine existence by the authority of [God or Goddess], and command 
thee.  If thou hast not completed thy task which I have given thee before 
[time] then disperse regardless, harming none. Be on thy way, NN!"
        At this point, the Theurgist may clap his or her hands, etc.  An 
ekstasis may be induced to increase the effectiveness, although sending 
out the Dunamis is in fact an ekstasis in its own right.  After this form 
of Thaumaturgy, the Theurgist should be certain to eat a healthy meal, 
and rest well to regain some lost energy.
        III.  Materialization.  This, the most difficult yet simplest of 
all Thaumaturgy involves very simply visualizing the desired goal and 
sending Dunamis to bring it about.  Sometimes this is accompanied with 
words, in the form of a chant or word of power.  This is, in fact, the 
barest bones of Thaumaturgy.
        For example, a woman requiring money visualizes in perfect 
exactness the amount she needs.  She builds up Dunamis, then sends it out 
toward the symbol -- her visualization -- perhaps while yelling at the 
top of her lungs: MONEY! (The ekstasis).  Then, she banishes the thought 
from her head and does some mundane activity until such time as the 
inevitable money comes to her.
        Auxiliary Thaumaturgy
        IV.  Invocation/Evocation.   Invocation is calling an entity into 
oneself.  Evocation is calling an entity outside of the temple, into a 
triangle or other binding structure.  These rites are very complex, and 
will not be treated in full, as they are also dangerous.  
        Anyone who wishes to undertake this form of Thaumaturgy as a 
speciality must acquire a suitable and well-trained teacher.
        In invocation and evocation, Dunamis is sent out of this realm, 
into the other states of being, in the form of a Name, which attracts the 
thing thus Named to either inhabit the Theurgist, or dwell within the 
binding structure.  The binding structure usually contains names of Gods 
as well as a seal and symbol of the spirit being evoked.  Invocation, 
dealing usually with Gods -- it is unwise to call any other being into 
one's body -- involves usually a Thysia -- a sacrifice of food or incense 
-- as well as constant prayer and long preparation. 
        One variant is to call a God into a statue, which is somewhat 
safer, as it is a form of evocation, which is by all accounts the safer 
of the two methods.  
        This method requires a person sensitive to Dunamis to communicate 
with the God or Spirit called.  Thus, for this reason and also for safety 
reasons, it is usually best to perform this kind of Thaumaturgy with a 
well-trained partner.
        V.  Prayer.  Prayer, the simplest and easiest form of Thaumaturgy 
is also the least reliable.  This relies entirely upon the whim of the 
Gods.  However, it is advisable that this method is used whenever 
possible, since it is very safe and very simple.  Whether the Gods 
actually exist, or are merely aspects of our own personality, will not be 
covered, except to say that I do not, as usual, come down on the side of 
the solipsists.

        Ethical Considerations

        The Theurgist faces several unique ethical considerations.  

I.  When should Thaumaturgy be used for personal benefit?
II.  When should Thaumaturgy be used to help friends?
III.  When should Thaumaturgy be used as a weapon?
IV.  When should the statis of the Theurgist as a practitioner of 
Thaumaturgy be discussed, and when kept secret, and to what ends may one 
go to keep said statis secret?

        These ethical considerations must be determined by the Theurgist 
on an individual basis, and not determined by formula or rote.  Indeed, 
Thaumaturgy -- being such a powerful tool -- demands some ethical codes, 
but it also demands that its practitioners be well-versed in free 
thought, and therefore able to determine an ethical code themselves.
        As a suggested ethical code, however, I offer the following rules:
        I.  Thaumaturgy may be used for personal benefit as long as that 
benefit is not at the expense of another.
        II.  Thaumaturgy should be used to help friends when those 
friends have asked for help, and require it.
        III.  Thaumaturgy may be used as a weapon to defend against those 
who wish the Theurgist or the Theurgist's friends unjust harm.
        IV.  Thaumaturgy should best be kept at least somewhat secret, at 
least from those who would mock, but need not be lied about -- in fact, 
lying about one's statis as a Theurgist is unethical.

        
        These, then, are the basics of Thaumaturgy.  
        The practice of Thaumaturgy, although important and useful, is 
not the basis of the Hellene religion, and must not supersede the 
devotion to the Gods.  Nor must it distract from Them and from our 
spiritual developments.  Thaumaturgy is a science, and thus does not 
require the belief in Gods and Goddesses to practice.  To protect this 
science from the profane hands of the many is only one of our 
responsibilities.  This science is not the core of our life.