Part One of Prospero’s Book is a general introduction to the theory of magic. Part Two, still to come, focuses on what Ronald White called ‘the keys': the tree alphabet outlined by Robert Graves in The White Goddess, which Ron explored in detail, and related to the Tarot trumps. Here are the last few paragraphs of Part One:
To the magician the recent interest in Near Death Experiences is nothing strange. The experiences are well documented, historically, religiously and magically. They are taken as fact.
That there are other, parallel and displaced conditions is central to the ability to see from afar, to bilocate (a sort of soul quantum) and to influence the mundane world through the shifting displacements of the lattice. This other world has been divined but not defined by an odd researcher, now dead himself, T. C. Lethbridge, who found the existence of timeless strata above our temporal existence.
A further instalment from Prospero’s Book:
The core problem in writing about magic is in expressing just what you want to say. It can never be adequate, nor ever just right: precisely the poet’s problem. What can be said can never be the thing itself. It can point, lead and direct but not completely explain.
‘The Tao that can be told is not the Eternal Tao.’
Our blocks and counters of words are but airy symbols capable of being misunderstood, or understood in ways we never planned. We must hope to hold in our word patterns some sense that will say more than the words: an underrun of meaning inexplicable in just those mere words.
This is the task and definition of poetry, to resonate deep images in a receiving mind.
Resonance is important. With our spells, some make superficial sense; others are gibberish, but for that very reason: that behind the rattle and bray of the sounds some super sense and feeling of deep significance is invoked and evoked. Good nonsense poetry can have the same effect. Thus invocation is vitally important to waken the super senses of the mind to their possibilities. Mantras, the intonations of the Mass, and the driving power of some music, strange chants and ululations, all contribute to this effect (distancing oneself from one’s Self, if you like).
More from Prospero’s Book; Ron White on luck, omens and the ‘acausal world':
Now we are entering a different world to the merely material. Already a picture of a different order is building up.
It seems that lessons learnt by a European rat can simultaneously be mastered by an American rat. R. Sheldrake who has studied this gives it the name ‘resonance’. Another good name, and I shall use it, rather than ‘interactive nodal influence’, a lattice term.
We are affected by our surroundings, and that includes non-material matters like thought- patterns, feelings and atmosphere. Ideas in these areas can be transmitted non-verbally and apparently instantaneously. The number of discoveries made virtually simultaneously by people who do not know each other and live half a planet away is considerable. The once much-derided sympathetic magic is another example of resonance as are some of the events of evolution. By extension all this hints at another picture of the world.
There is, it seems, an acausal instant world available to us if we know to set about it. This explains why some people are lucky, why others seem to be blessèd, live a charmed life and so on. They seem to have an inbuilt unconscious knowledge to sense and profit by opportunities in the acausal world; or even to glimpse its lattice workings and its latency pattern. They know by instinct when the time is ripe for action. They do not even have to be aware of this ability.