Direction of the Flows

Understanding the central importance of working with flows of Power (whether they are described in vector or vortical terms) on the Way of the Magus, it’s equally important to know not only the “size” of a flow but its direction.

Strictly speaking, it is the orientation of a flow that is described in vector terms, while when working with “vortical” representations one must consider two kinds of motion — the “vertical” and the “horizontal.”

However, the difficulty is that the subjective experience of a flow of Power of any orientation is almost identical.

At the same time, especially in ceremonial Magic, distinguishing the nature of the spirit with which the Magus interacts can be of critical importance not only for the outcome of a ritual but for the Magus’s life as a whole.

Inexperienced Magi tend to believe that an “angel” and a “demon” — that is, contracting and expanding ministering vortices — are easy to distinguish. Nevertheless, in actual practice it sometimes happens that, instead of the spirit summoned, another arrives, often predatory and Qliphothic. And, naturally, the predator doesn’t want to be detected, so it disguises itself. Many Magi have fallen victim to such deceptions, mistaking one spirit for another and following its advice. Calmness and critical judgment during a ritual — this increases its effectiveness.

The same situation is often observed with “places of Power,” especially those whose Power originates in magical events that occurred there. Such places tend to siphon power and therefore cause those there to lose power. As in the previous case, subjective impressions can be deceptive. Deception has cost more than one Magus not only power but also life.

Although the most reliable criterion for determining the direction of a flow may be the direct vision of that flow’s energy, this method is inaccessible to many practitioners. A second reliable criterion might be the aftereffect of the interaction, but this criterion is unsuitable during a ritual — there is no time to wait; one must decide quickly and, if possible, correctly.

Therefore Magi have developed an indirect practical method — the method of “questioning” the Power: when interacting with a volitional vortex (spirit) — directly questioning it; in the case of “places of Power” — questioning oneself.

The idea of this method is rooted in the notion of the non-duality of ministering Powers — as the saying goes, “spirits do not lie” if you ask them properly. Magi know that any ministering spirit, if posed a direct question, will always give a direct answer, and the art lies in how questions are phrased. If a question contains even the slightest loophole or ambiguity, the ancient and wily mind will certainly exploit it. This applies both to Qliphothic deceivers in rituals and to the Parasite of mind in the Psychocosm.

Nevertheless, if the question is posed skilfully, the answer will be trustworthy. Therefore, in practice, this area of a Magus’s skill amounts to asking the right questions.