Kathulu Majick

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From: alt.magick,alt.magick.tyagi,alt.satanism,alt.evil,alt.horror.cthulhu,alt.necronomicon,alt.magick.chaos,alt.magick.moderated,rec.games.frp.misc,alt.mythology
Subject: Occult Document Found ("Kathulu Majik") (LONG)
From: rep@mu.umass.edu (R. Elbert Pritchard, Ph.D., MU)
Ref: http://tinyurl.com/45faro
Reply-to: R.Elbert.Pritchard, Ph.D.MU (rep@mu.umass.edu)
Date: Wed, 2 Aug 1995 13:22:44 -0700

From: Dr. RE Pritchard, Senior Professor, Miskatonic University
X-To: sci.crypt.research (and other relevant forums)

Project: Occult Document Found (in Miskatonic University Archeology safe)
Department: Religion (unauthorized university inquiry;
Archeology is, as you can imagine, en surrealisimum; we are just now clearing away the wreckage and the funeral is today);
Update: 16

I regret that I cannot utilize encryption at this time to secure the contents of the appended file. It is imperative that information be seen by the appropriate authorities and so I send it complete.


We're getting things cleared up around here after the fire.

I'm very worried that there is a suspicion of arson, and I wish to confess that I stole something from the Archeology Department's safe. It was such a small thing, really. Yet what I have seen in the last 24 hours convinces me that it is no longer a choice I have. I must seek your assistance in determining its meaning with relation to arcane or ancient ritual practices.


You'd never believe it. A strange woman tried to convince me to give up the document to her. I had never met her in my life. What was she doing asking for *that*? She said that it was cursed and that those who read of its contents would become enslaved by the Lords of Light forever. I had no idea what she could mean.

Then my car was torched, the very next morning. Someone doesn't want me to continue in whatever path I'm headed. I feel as if there is a broad chasm just before me and I can't see it. My only recourse is to cast myself in between the nets of cyberspace and the civil authorities.


I'm posting this to you just in case something goes wrong with my meeting with the university police. For all I know I may never make it back to this computer alive. If anyone gets this, please, don't look at the file which is appended. Give it to an occult or mystical authority and get their opinion of its contents. I cannot guarantee the safety of those who may witness its horrid depravity.

In some trepidation,

Richard Elbert P., Ph.D., Miskatonic University

Disclaimer: The views presented in this message do not represent any organization or individual I am affiliated with and/or work for.

R. Elbert Pritchard, Ph.D. Senior Prof., Miskatonic University
rep@mu.umass.edu Voice/FAX: 617-344-7031


{Found on partially-burnt vellobond 10# paper, 10 sheets, double-spaced; it was stapled in the top left across the corner; there were strange marks on the paper (silvery, like a dozen snails had crawled all over it); on the back of the last page was a geometric symbol drawn in some substance I believe to be human blood, though I haven't tested it yet.

Drawn all over it are popular and unusual occult symbols, as if woven into the paper itself. The typeface is gothic. The university computer won't allow me to reproduce it here. Spidery, but clear enough. I don't think this was printed on the university presses. The symbols are in some type of felt pen. They include some common linear designs, such as pentagrams, triangles, circles, and crescents. Many horns and teeth.

Formatting retained from original document.

CAUTION: I have reason to believe that this has hypnotic and/or arcane powers locked within its configuration. Please do not read this appended document unless you are properly prepared with the appropriate seals and signs. I am told by a source which I must keep to myself at present that the document is responsible for the deaths of several hundred individuals. I am hoping that an ASCII reproduction of the text alone will be fairly safe to endure, but I cannot be sure of this. - REP}


_Kathulu Majik: Luvkrafting the Roles of Modern Uccultizm_

Do what thou wilt shall be the whole of the Law.
La ilaha illa 'Llah. Assalam alaikum, my kin.

By Haramullah


Book One: Wite and Blak, Rite and Left
Chapter 1: Balance and Harmony
Chapter 2: Sanity
Chapter 3: Majik and Power

Book Two: Luvkraft and the Midul Path
Chapter 1: Kathulu's Game
Chapter 2: Tomes of Insanity
Chapter 3: Elements of Majik
Chapter 4: Conclusions


Book One: Wite and Blak, Rite and Left

Chapter 1: Balance and Harmony

THE ELDERS laid the foundation for the workings of Majik with the creation of the named deities, demigods and other mythic entities. With the association of the name, grouping of majical types took place and description veiled the mystery of anonymity, fostering the dualism and morality of personification.

STRUCTURE is not equivalent to Ordur. Extremes of structure have not resulted in balance and harmony. This has been demunztrated in many overly strict forms of government, such as WWII Nazi Germany.

The opponent of structure is KAOS. Kaos is *not*, as has been falsely promoted, the opposite of Ordur. While all things have in their essence a measure of both Kaos and Ordur, language, a tool of communication, is polarized toward the realm of Ordur moreso than Kaos. We miss the mark when we attempt to represent the idea of Kaos through language and the patterning imagination of the human mind. Individual imajes are structured. It would be misleading to assume that we might use Ordur to represent its counterpart. In fact, the closest we come to describing Kaos is in using words to describe Kaos' shadow within Ordur, structure.

DISORDUR is not equivalent to Kaos. Extremes of disordur indicate a lack of balance or harmony. This shows itself readily in natural processes which have been manipulated by tendrils of power.

The opponent of disordur is ORDUR. We have an idea of the shadow of Ordur within Kaos and this idea is represented in our structured language through our term, 'disordur'. While it is but a reflection of Ordur's true shadow, it serves to expose the underlying patterns which give both Ordur AND Kaos proper places of value within an Ordur-polarized intellectual culture.

Without the destabilizing force of Kaos, we would stagnate intellectually, psychologically and otherwise. Our imagination, the ability to create new imaje patterns from the building blocks of the understood, would not exist without the temporary instability which the artist and maje learn to control. The discipline of Ordur balances the flexibility of Kaos, bringing the HARMONY of Unitive Manifestation.


Chapter 2: Sanity

SANITY is the harmony of the individual with the Cosmos. Both Ordur and Kaos must be embraced to attain the psychic balance required for growth. The Elders understood the traps of the word and name. They foresaw the intellectual tides of unbalanced structure and its stagnant products of knowledge and morality. The Elders created Kathulu Majik to insure the balance of sanity through the preservation of the Seeds of Kaos.

The KREECHERS OF KATHULU wait until structure reaches a point beyond the limits of cosmic tolerance and then proceed to promote the cause of disordur. They teach the limitation of Wite Majik and the irresponsibility of Blak Magik. However, most majicians who've come to understand the negative aspects of an imbalance of Ordur do not realize the mistake of structure in extremity.

They most often just substitute Kaos for Ordur and retain the strict approaches to Majik used by Wite majicians in their similarly unbalanced style.

Those who worship the SAGES OF ORDUR are not more sane than those who worship the DEMUNZ OF KAOS. Kathulu's function is not that of an object of worship, but of a tool, an inspiration, an initiating force, balancing the flexibility of Kaos against the stability of Ordur.

THE MIDUL PATH is the Way of the Elders. Kathulu provides a necessary instability to combat the stolid and fixed methods of the structured 'Ordurs'. Kathulu is not the balanced focus, but a balancing force of the cosmos. One may become balanced through exposure to Kathulu, not through devotion to tenets or promotion of Kaos over and above Ordur.


Chapter 3: Majik and Power

The major LURE of Majik is the promise of POWER and the escape from subordination, ineffectuality, a lack of complete CONTROL. Self-aggrandizement stems from basic personal insecurity. Majik allows one to become Cause, to create Change in the world. Both Wite and Blak Majik focus on results as the fundamental justification for their use. The former serves to satisfy the desires of the caster and others while the latter simply satisfies the desires of the caster, often to the detriment of and despite the wishes of others.

WITE MAGIK is the manifestation of Ordur through the maje. Healing and the coordination of group energies are the primary activities of the Wite maje. SHe seeks to promote harmony through structure, an Ordur-based method, by pushing the forces of Kaos away from all. The problem with Wite Majik is that it seeks the imbalance of Ordur OVER Kaos, a situation understood by the Elders as one of great oppression and misery.

The direct manifestation of Kaos through the maje is BLAK MAGIK. As has been mentioned, like the Wite, the Blak majician seeks to promote harmony through structure. Yet the Blak majician wants to use structure as an instrument to manifest Kaos and possibly dominate other beings. The activities of the Blak majician focus on the direct manifestation of K@tick energies, up to and including the Kreechers of Kathulu themselves. The Blak majician does not realize the impossibility of maintaining structure as a method of control when Ordur is overcome by Kaos. Structure simply dissolves along with the harmony which the maje seeks. The problem, then, with Blak Majik, is that it seeks the imbalance of Kaos OVER Ordur, a situation the Elders understood as one of great powerlessness and misery.


Book Two: Luvkraft and the Midul Path

Chapter 1: Kathulu's Game

Luvkraft understood the dangers of Blak Majik and the goals of the Kathulu Kreechers very well. He wrote as if all majicians were somehow Blak and as if the minions of the religious Ordurs were somehow better or morally superior to those of Kaos. The struggle was cast, yet it was cast as one of GOOD versus EVIL as well as ORDUR versus KAOS. This only had the effect of reinforcing the entrenchment of imbalance in the Wite Majik of Ordur and the complete rejection of Kathulu without realizing the value of Its being. The Elders have left the SEARCH FOR BALANCE to us and have given us signposts in the form of Kathulu and the Wahchurz.

Kathulu's game may be exactly as Luvkraft has described, yet seldom did he portray a maje's balanced perspective - one with the discipline to retain a grip on sanity while encountering Them. Ordur was supposed the superior and this consistently undermined the entire Operation. For our purposes we must revise this bias so that the goal shall become clear and THE MIDUL PATH will reveal its true value.


Chapter 2: Tomes of Insanity

SCROLLS AND SPELLS deriving from *both* Ordur and Kaos which are read *and* understood endanger a person's sanity. Therefore tomes such as _The Necronomicon_, which describe Blak Majik and are said to derive from beings of Kaos, are just as dangerous as tomes like _Positive Magic_, which describes structured Wite Majik, apparently originating from the Wahchurz. A catalog of grimoires/termas seems important if one wishes to maintain a consistent balance in oneself.

It would seem at present that most of the DANGEROUS BOOKS of Kaos have all but disappeared. Yet there are cults in various parts of the world who are no doubt attempting to worship and engage Contact. The works of classic Ordurly literature would need be included in such a list, West and East, as long as they qualify as grounds for furthering the cause of Ordur in an extreme way (e.g. _Classic of Rites_, by Kung Fu Tse; _Red Book_, by Mao Tse Tung, and perhaps works by Aristotle, Origen and Marx).

While the working of Majik will always involve the risk to sanity, Blak Majik is much more dangerous, owing to its innate focus on the ACQUISITION OF POWER regardless of the consequence. Wite Majik, while focussed equally on power, does not share the blatant lack of compassion and therefore is only half the risk. Otherwise it seems that Kathulu's game proceeds as we've expected.

Since Blak Majik will include destruction, it is sensible to assume that it will be Blak Majik which will be effectively employed against the Kathulu Kreechers as this has always been the most successful in achieving success in the past (as well as pushing the maje beyond the bounds of sanity and into a permanently warped, K@tick mental state). All spells which involve ONE PERSON as the source of this CAUSE, or as somehow fundamental to its working, pose a challenge to that person's sanity, whether Wite or Blak, regardless of the goal. Majik which includes the focus on an increase of awareness or group healing are far less dangerous to sanity.

There is only one true Majik which promotes sanity and that is the MAGICK OF THE MIDUL PATH (MP). MP Majik is characteristic of the Way, harmonious movement with Greater Being. If one develops one's intuition or Dao-sense, then progress can be made here, but it is a progress which is very complex. The idea that one may progress linearly along the MP is mistaken. One becomes, one does not progress. One attunes, one does not forge. One allows, one does not make. Dao holds the fabric of reality together and makes coordinated manifestation possible. Those of great harmony may occasionally receive revelation, inspiration for action, or brief understanding of the Cosmic Drama, the Great Work, from Dao.


Chapter 3: Elements of Majik

Being indoctrinated into Ordur from their conception, most people are taught Majik wrought in the structure of dogma and superstition. Variables are standardized and generalized for easy learning. Given STUDY AND/OR INSTRUCTION, a seeker may determine what structure may be discarded and where variation may uccur (in terms of range, intensity, duration, etc.).

There are 4 CATEGORIES OF SPELLS, arranged by source and target of the spell effects.

1. Mage only
2. Mage and energy/objects
3. Mage and other people
4. Mage and alien beings

1. Mage Only
a) Healing (physical, psychic)
b) Alteration of form/appearance (spell storing, disguise)
c) Extend/alter sensation (clairvoyance, precognition)

2. Mage and Energy/Objects
a) Make (brew, powder, scroll, etc.)
b) Protection (barriers, reflection)
c) Object enhancements (lock door, harden soil)
d) Alter momentum (telekinesis, teleportation-personal, dimensional travel.

3. Mage and Other People
a) Heal or Assault* (physical, psychic)
b) Communication (telepathy)
c) Cooperation (gestalt, teleportation-group)

4. Mage and Alien Beings
a) Contact
b) Call
c) Summon
d) Bind
e) Elder Sign (sealing)
f) Gate

(* - Healing other people is the last of the purely Wite Majik spells. From Assault to Gate, Blak Majik becomes possible.)


Chapter 4: Conclusions

Most spells endanger the sanity of the maje as they require a single focus and the mustering of great power. Powerful Majik is relatively scarce these days, and, as has been noted, Blak Majik is dangerous to use. Those spells which are normally used by Blak and Wite majes are the next most dangerous, followed by those which are used only by Wite majes (such as ALTRUISTIC group healing).

The Microcosm of the maje corresponds directly to the Macrocosm of the UNIVERSAL CONTINUUM. As Kaos and Ordur are balanced, greater potential is actualized, maximizing efficiency and flexibility in a grand play of personal and cosmic enjoyment. Kathulu's game, therefore, is a symbolic ritual, an attempt to throw us off the balance as we wobble between the extremes. Most majes simply partake of ONE faction of the tides, contributing to the overall imbalance, but when the objective is balance rather than simply Ordur's supremacy, this mistake will be made plain for what it is.

Majik, as seen in this context, is a necessary tool which one uses to slow the rapid shift from Ordur to Kaos. While it may cause temporary sanity disruption, it pays for itself in the long run when used against a power which is sure to CORROSIVELY DISSOLVE US.

Alaikum assalam, my kin. Muhammadun rasulu 'Llah.
Love is the law, love under will.



Copyright (C) 1995 tyagi nagasiva
Revised 49950802 lammas; birth of the Dark Lord of the Underworld
New Introduction and Newsgroup Header also copyrighted

Absolutely *no* unauthorized reproduction of 
the above document is allowed.  Those who have
been so authorized are restricted to the
specifications of format and style required
by the author, who ought be contacted with
negotiations for alternative reproduction.

6632 Covey Road
Forestville, CA 95436

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JSM Sources on 
	Howard Phillips Lovecraft and New Religious Movements

(A Supplement to Kathulu Majik, keyed in by Haramullah in large
   from the Journal for the Academic Study of Magic, Issues 1, 2, 3 and 4,
   2003, 2004, 2005, and 2007 respectively; all published by Mandrake of
   Oxford, 1: eds. Alison Butler and David Evans; 2: ed. David Evans;
   3: ed. David Evans; 4: ed. Dave Green.)

	p. 33	"Shadow Over Philista: A Review of the Cult of Dagon,"
				by John C. Day.

		Sources noted:
			The Magical Revival, 
				by Kenneth Grant, Muller, 1972.

			Nightside of Eden, 
				by Kenneth Grant, Muller, 1977.

			Hecate's Fountain, 
				by Kenneth Grant, Skoob, 1992.

			Outside the Circles of Time, 
				by Kenneth Grant, Muller, 1980.

			The Esoteric Order of Dagon - An Introduction,
				by Frater Nephren-Ka XXIII, privately 
				published for Order members by 
				'The Miskatonick University Press', 1992.

			The Esoteric Order of Dagon - Preliminary Statement,
				by Frater Tutulu XXIII, privately published
				for Order members by 'EOD Publishing', 2002.


	p. 102	"'Memories of a Sorcerer': Notes on Gilles Deleuze-Felix
			Guattari, Austin Osman Spare and Anomalous Sorceries
				by Matt Lee.

= - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - =

	p. 13 	"Alien Selves: Modernity and the Social Diagnostics
			of the Demonic in 'Lovecraftian Magick',"
				by Justin Woodman.

		Sources noted:
			A Cthulhu Mythos Bibliography and Concordance,
				by Chris Jarocha-Ernst, Armitage House, 1999.	

			"Dark Entries: An Introduction to the Magick of the
			Cthulhu Mythos," 
				by Zebulon 
	  			(now at 
				accessed 10/16/08)

			The Necronomicon: The Book of Dead Names, 
				ed. by George Hay, Skoob, 1992.

			The Necronomicon Files: The Truth Behind the Legend,
				by Daniel Harms & John Gonce, Nightshade Books, 1992.

			Turn Off Your Mind: The Mystic Sixties and the Dark Side
			of the Age of Aquarius, 
				by Gary Lachman, Sidgewick & Jackson, 2001.

			The Satanic Rituals, 
				by Anton LaVey, Avon, 1972.

			Aleister Crowley and the Hidden God, 
				by Kenneth Grant, Skoob, 1992.

			Cults of the Shadow, 
				by Kenneth Grant, Skoob, 1994.

			Outer Gateways, 
				by Kenneth Grant, Skoob, 1994.

			Beyond the Mauve Zone, 
				by Kenneth Grant, Starfire, 1999.

			The Ninth Arch, 
				by Kenneth Grant, Starfire, 2002.

			Starry Wisdom: Dunwich Lodge, 
				by The Esoteric Order of Dagon, 
				Starry Wisdom Press, 1995.

			The Directory of the Esoteric Order of Dagon, 
				by The Esoteric Order of Dagon, 
				Miskatonick Press, n.d.

			The Pseudonomicon, 
				by Phil Hine, Dagon Productions, 1994.

			Nox, The Black Book Volume 1: Infernal Texts, 
				ed. by S. Sennitt, Logos Press, 1998.

			Black Sun: Aryan Cults, Esoteric Nazism and the Politics
			of Identity, 
				by Nicholas Goodrick-Clarke, New
				York University Press, 2002.

			"Calling Cthulhu: H. P. Lovecraft's Magick Realism,"
				by Erik Davis,
				1995, (now at
				accessed 10/16/08)

			Liber Koth, 
				by Stephen Sennitt, Logos Press, 1997.

			The Neonomicon: Personal Daemonkeeping and Chaos Magic,
				by Frater Equilibrium, privately published, 2001.

			The R'lyeh Text: Hidden Leaves from the Necronomicon,
				by George Hay and Robert Turner, Skoob, 1995.

			What I Did in My Holidays: Essays on Black Magic,
			Satanism, and Other Niceties, 
				by Ramsey Dukes, Mandrake, 1998.

			The Search for Fundamentals: The Process of 
			Modernisation and the Quest for Meaning, 
				ed. by Lieteke van Vucht Tijssen, Jan Berling,
				and Frank Lechner, Kluwer Academic Publishers, 1995.

			Magical Religion and Modern Witchcraft,
				ed. by James R. Lewis, SUNY Press, 1996.

			Religion, Modernity, and Postmodernity,
				ed. by Paul Heelas, David Martin, and Paul Morris,
				Blackwell, 1998.

	p. 226	Trafficking With an 'Onslaught of Compulsive Weirdness': 
			Kenneth Grant and the Magickal Revival,
				by Dave Evans.

		Sources noted:
			Kenneth Grant: A Bibliography - From 1948, 
				by Henrik Bogdan, Academia Esoterica Press, 2003.
= - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - =

	p. 176	'A half-choked meep of cosmic fear': Is There
			Esoteric Symbolism in H. P. Lovecraft's *The
			Dream-Quest of Unknown Qadath*?
				by David Geall.

		Sources noted:
			H. P. Lovecraft: Four Decades of Criticism,
				ed. by Sunand Tryambak Joshi, 
				Ohio University Press, 1980.

			The Dream Cycle of H.P. Lovecraft: Dreams of
			Terror and Death, 
				by Howard Phillips Lovecraft, Del Rey/Ballantine, 
				(collection of previously published material) 
				published by arrangement with Arkham House 
				Publishers, Inc., 1995.

			Modernist Alchemy: Poetry and the Occult, 
				by Timothy Materer, Cornell University Press, 1995.

			Hermetic Fictions: Alchemy and Irony in the Modern Novel,
				by David Meakin, Keele University Press, 1995.
= - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - =

	p. 214	*In a Mirror, Darkly*: A Comparison Between the
			Lovecraftian Mythos and African-Atlantic Mystery Religions
				by David Geall.

		Sources noted:
			The Necronomicon, 
				ed. by Robert Price, Chaosium, 1996.

			The Xothic Legend Cycle: The Complete Mythos Fiction of
			Lin Carter,
				ed. by Robert Price, Chaosium, 1997.

			H. P. Lovecraft: Against the World, Against Life,
				by Michel Houellebecq, Believer Books, 2005.

			The Book of Iod, 
				by Henry Kuttner, 1995.
= - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - =

Bibliography (only) is for public use in researching Kathulu Majik.
Reprinting or re-use is allowable provided the work is properly
attributed and sourced per its contents herein. Contact the editor
with questions for proper presentation or re-publication. -- H.