[PDF]Frater UD Money Magic

F RATER U.-.D.




■




Mastering Prosperity
in its True Element



FRATER U.-.D.



Money
Magic

Mastering Prosperity
in its True Element



Llewellyn Publications
Woodbury, Minnesota



CONTENTS




Preface ix
Introduction

Part I: Money in its True Element 1

PART II: THE WINGS OF MERCURY 35

One 57
MERCURIAL MONEY MAGIC

Two 81

Money-Magic Mercury Ritual

Three 101
SIGIL MAGIC

Four 117

Lucky Devil

Five 141

The Soul is Deserving, too

Six 167

THE PERPETUAL SATURN RESTRAINT



Seven 183

Venus and Jupiter Want to Play Along, too

Eight 195

LUCKY AT GAMBLING OR GAMBLING WITH LUCK?



viii • Contents



Preface




Thanks for reading the preface to Money Magic — argu-
ably one of the most fascinating (and, regrettably, vili-
fied!) areas of applied magic. For readers who are not
familiar with my other books, permit me to introduce
myself.

I became involved in what was then still gener-
ally termed "occultism" at the fairly early age of nine.
Maybe having been born abroad and growing up in
foreign cultures helped sharpen my sense for whatever
seemed "different" — in any case, at the time it was yoga
(which was still considered to be very mysterious to
mainstream Westerners) and self- hypnosis that set me
going: a life's journey I have never stopped pursuing to
this very day.

After immersing myself in Eastern philosophy and
spirituality (Hinduism, Buddhism, Taoism, Tantra, yoga
in all its flavors, meditation, etc.) for more than a decade,
I began to discover the Western metaphysical traditions
only as a young adult — and was immediately hooked!



IX



Alchemy, the Kabbalah, astrology (which I studied in
depth for many years, guided and instructed by one of
Germany s Grand Old Men of the discipline), Rosicru-
cianism, Gnosticism, Freemasonry, the tarot, dowsing,
divination, mysticism, and, finally, magic proper were
all to rank at the top of my curriculum for many years
to come.

It was during this phase of my life that I estab-
lished my personal magical motto which, in its abbrevi-
ated form, was to become my formal magical name as
well: Ubique Daemon :. Ubique Deus .'. ("The demon/
devil is in everything — the god is in everything") i.e.,
"FraterU.\D.\".

Obviously, this is indicative of a fairly contrarian
approach to things: not only is it a commitment to
always "see both sides of the coin"; just as importantly,
it is an expression of my ongoing efforts to explore
matters from all angles, including those not generally
deemed acceptable (let alone expedient) by mainstream
thought. In other words, not taking things for granted
and not placing unwarranted trust in any established
"authorities" or conventions and their more often than
not outrageous claims have always been the mainstays
of my approach toward all things metaphysical and life
in general.

Money magic is no exception. Technically, it is
part and parcel of what is commonly labeled "success
magic": a specific form of magical operation entirely
focused on tangible, real world results. This requires



x * Preface



mentioning because — contrary to what most people
believe — the vast majority of magical operations actu-
ally conducted in real life are about subjective matters:
altered states of consciousness, mystical experiences,
revelations (both divinatory and spiritual), emotional
states of mind, self-improvement, and so on.

By contrast, money magic is utterly objectified:
either you achieve what you're conducting a spell for —
even if it should only come about via strange ways,
unexpected conduits and fairly bizarre, spooky happen-
ings — or you don't. Thus, there is little room left for
fond delusions and facile cop-outs.

This is not to say that alternative approaches to
magic, such as the quest for personal spiritual evolution,
arent legitimate or are something to be scoffed at. But
in my personal quest for discovering and developing, if
not inventing, a truly efficient and viable approach to
magic in general, it seemed only logical to try my hand
at money magic to test my mettle.

A venture of this scope obviously required some
thorough research into the way money had been viewed
by traditional magic in the past. Surprisingly, there
was precious little available in terms of literature on
the subject. True, anecdotal material abounds, espe-
cially from magicians operating in the early twentieth
century, most notably by Aleister Crowley. But just
about all of it was a) far from conclusive and b) decid-
edly underwhelming regarding tangible achievements.
Surely there ought to be more effective and efficient



Preface • xi



ways of letting money and abundance flow into your
life by means of magic?

Being the stubborn tinkerer I turn into when con-
fronted with confounding obstacles of this caliber, I
dug even deeper into the matter, reading, experiment-
ing, and discussing the topic at great length with my
peers and allies, all the while making an awful lot of
mistakes (yes, those too) until, finally, I sussed out a few
things that have withstood the test of time. The result
is the book you're presently reading.

While I did adopt much traditional technology
pertaining to Western Ceremonial and Hermetic magic
at a later stage of my research, this was done mostly
to integrate my results into a frame of reference most
practicing magicians recognize. However, it became
quite obvious very early on that the first and foremost
issue to tackle in money magic were all those culturally
conditioned psychological blockages that have evolved
over the centuries to actually prevent us from making
it work. While it seems perfectly obvious (to myself,
at least) that most of this unfortunate paradigm has
sprung from a Judeo-Christian mindset that disdains
"matter" in favor of "spirit" to promote an essentially
ascetic outlook on life that unwholesomely focuses on
earthly suffering and the dire prospect of eternal dam-
nation, we can agree that indulging in blame games
isn't particularly helpful when attempting to cope with
our sorry state of affairs on a practical, verifiable level.



xii • Preface



Thus, the approach to money magic presented here
owes a lot to philosophical and psychological disciplines
not typically associated with Western magic such as
Coueism, positive thinking, new thought, and others.
(The question to what extent these schools of thought
may themselves actually be based on uncredited and
formally disavowed magical traditions is, of course, a
fascinating topic in its own right, but beyond the scope
of this book.) Unfortunately, these psychological sys-
tems generally stop short of real sustainability if only
because they are far more demanding and time con-
suming than they initially seem.

These schools of thought are also extremely vague
in their overall methodology and the theoretical frame-
works governing them. Accordingly, results generally
remain fuzzy to iffy at best and, more often than not,
it is well nigh impossible to improve on them. Figuring
out what exactly went wrong in any given operation is a
highly elusive undertaking, and when all is said and done,
is anybody's guess.

However, once aligned with the more informal
approaches to magical praxis such as the freestyle sha-
manism shared by Austin Osman Spare in his sigil
magic, it eventually transpired that this combination
was indeed the "royal road" to truly successful money
magic. And this is, of course, what this book is about.

So, enjoy the trip, and may affluence — monetary
and otherwise — be yours for keeps!

— FraterU.'.D/.



Preface • xin



INTRODUCTION




Part I: Money in its True Element

Earth. . . or Maybe Air?



Magic and money — one would think that the two are
inseparable, at least if you listen to what the adversaries
of the magical arts have to say. After all, doesn't con-
ventional religion love to depict magicians as materi-
alistic villains? Aren't they seen as people with a nasty
reputation who are willing to exchange eternal salva-
tion for materialistic gratification (how despicable!) by
chumming around with elemental spirits, demons, and
all sorts of good-for-nothings from the Underworld —
or even with the Devil himself? Don't they vandal-
ize graves and desecrate other holy sites, stopping at
nothing short of lies, deception, and ritual murder to
gain material advantages here on earth that some well-
meaning cosmic order has denied them for a good rea-
son in the first place? And maybe there's something
even worse out there than money, something tangible



i



and cruel and as equally demonized as Mammon since
the days of the Old Testament. . .

One would expect available literature on magic to
be just bulging with instructions and formulas for mak-
ing a capital profit with magical means and deviously
sneaky ways of avoiding the earthly trials of poverty and
hardship. Amazingly enough, just the opposite is true!
The grimoires of the late Middle Ages often contained
specific instructions on how to compel the coopera-
tion of demonic creatures, or "how to find a treasure,"
"how to make gold appear," "how to gain the favor
of a prince," and the like. There s also no denying that
the ancient practice of making and using talismans has
passed down through the ages a great number of good
luck charms and consecration techniques for activating
them.

Nevertheless, it would be a gross exaggeration to
claim that this subject has taken up even the most
remotely significant position within the overall com-
plex of the magical cultures of the Occident and Ori-
ent. Instead the majority of magical publications are
dedicated to more metaphysical endeavors, such as
understanding the laws of the universe, predicting the
future, establishing contact with the various deities and
elemental powers, the higher development of mental
faculties, and the like.

This phenomenon applies in particular to magical
literature published since the renaissance of occultism
in the nineteenth century, including publications by



2 • Introduction



influential magical organizations such as the Golden
Dawn, the Ordo Templi Orientis (O.T.O.), the vari-
ous Rosicrucian orders and countless other brother-
hoods of the twentieth century, e.g., the Adonist alli-
ance, the Argenteum Astrum (A .".A.".), the Servants
of the Light (SoL), the various Bardon alliances — and
of course the Fraternitas Saturni (FS). Let them all
be mentioned here on behalf of the countless others
which are not. Looking at things this way, it may seem
as though practical money magic has been virtually
nonexistent throughout history. Where the theoretical
analysis of this magical domain is concerned, that cer-
tainly holds true.

By the way, the magic of the East is in a similar
predicament regarding its own literature: it too reveals
a gaping abyss in its documentation of money magic,
especially if you disregard the "good luck" spells bor-
rowed from folk magic that comprise just a tiny por-
tion of its multifaceted practice.

Supposing that magic is not what its adversar-
ies make it out to be ("ineffective, compensatory acts
performed by naive megalomaniacs and/or immature
children who are lagging in their development"), and
is instead viewed as a verifi able art that has been prac-
ticed in every culture throughout the ages and is still
practiced today, it would be plausible to conclude that
such a long-lasting practice would not have been pos-
sible in the first place had it been nothing but an unre-
alistic delusion.



Part I: Money in Its True Element • 3



In simple terms, one could say that if magic didn't
work at all it would have died out long ago. The adverse
objection that a collective delusion doesn't prove the
existence of factual reality holds no ground. After all,
it is my opinion that, unlike blind faith, obtaining
verifiable results is exactly what magic sets out to do,
regardless of the fact that fault may be found with its
customary methods of supplying such evidence.

So if you comb through the vast amounts of magi-
cal literature out there looking for information on
practical money magic, youll rarely have any luck. Any
kind of systematic treatment of the subject is utterly
impossible to find, and although a few tidbits of infor-
mation might be scattered here and there, these will
often be tainted by moral preaching and threats of the
consequences of misuse, unfortunately quite common-
place in older documents on magic. The reasons why
such information is so sparse cannot be discussed here
in depth without greatly diverging from the focus of
this book; nonetheless, a few of explanations will be
mentioned here at times where they relate directly to
our magical practice. As youll see, the explanations
often involve the obstacles and other hurdles prevent-
ing magical success that we as money magicians must
overcome if we ever want to achieve any kind of tan-
gible results.

To begin, let's have a look at how money has
been universally categorized throughout the history
of Western magic. Since the time of the pre-Socratic



4 • Introduction



Empedocles, the doctrine of the elements has been
maintained as the fundamental matrix of all magical-
mystical concepts in Western civilization. Even if the
doctrine of elements cannot be substantiated in mun-
dane history sufficiently enough to call it an unbroken
tradition, it has nevertheless played a significant role
that is still acknowledged today.

The elements are described in brief below to
serve as both a short introduction for beginners and
to refresh the memories of the more experienced
magicians. This in turn will lead us to the most diffi-
cult problem in practical money magic, as we will see
shortly.

(The term "element" is not used here to describe a
specific substance as it is in modern chemistry. Instead,
it s more a metaphysical concept; "element" refers to a
mixture of effectiveness, power, sequential events, and
basic structure.)

The Element of Fire

The element of Fire describes the principles of driving
force, dynamic force, and life force. Just like its physical
counterpart, its highly active; it creates the new while
destroying the old, it consumes to generate heat, and it
drives forward that which would otherwise stagnate.
In a spiritual context, it stands for motivation, activity,
and aggression.



Part I: Monet in Its True Element • 5



The Element of Water

Water describes the flowing of motion; it is adapt-
able and flexible without having a fixed form, but it
assumes the form of every container that holds it. It
nourishes the life ignited by Fire, cleanses and rinses
away the old and the decaying, yet can yield a sig-
nificant amount of its own destructive power when
unleashed in vast quantities. In a spiritual context, it
stands for feelings, sensitivity, and visionary reflection.
It separates more than it unites and corresponds to
intuition and clairvoyance.

The Element of Air

The element of Air is volatile and cannot be captured
in a solid form; its flexibility allows it to change loca-
tions at will. At the same time, it sustains life, feeds
the flame of Fire, and forms the link between the
old and the new or unknown. In a spiritual context,
it stands for thought and logic, which operate ana-
lytically instead of synthetically, as Water does. Thus,
it makes clear distinctions between things and gives
them names, which is why language and speech are
attributed to this element.

The Element of Earth

The element of Earth represents firmness and sta-
bility, the constant form, the basic structure of every
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