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Phil Hine - Ego Magick

Phil Hine - Ego Magick

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Published by: Natasha Maria Phoenix on Jan 25, 2014
Copyright:Attribution Non-commercial


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This essay explores Ego Magic techniques within the context of agroup. Originally conceived as part of a series of technical papersfor IOT UK, I am now making this information available for anyonewho cares to peruse it, as part of an ongoing series of releases relatedto magical group work in general. Feedback & comments arewelcomed, and should there be enough demand for more informationon this subject, I might even get around to writing them.
Phil Hine can be contacted at: a5e@ndirect.co.uk or, BM COYOTE, LONDON WC1N 3XXThis release in Adobe PDF format version 1.1All Rites Reversed, 1997
Phil Hine, October 1997 
Awareness and understanding of group processes, which, when youget down to the root of it, means AWARENESS OF OTHERS,requires some degree of AWARENESS OF SELF. Self-awarenessis not automatic, nor is it a constant. Exercises and techniques of enhancing Self-Awareness come under the domain of Ego Magic.Ego Magic is concerned with increasing one’s ability to makerealistic assessments of one’s own self-image and identifying andmodifying behaviours and cognitive patterns which aredysfunctional. At least that’s the theory. Considering how importantEgo Magic/Deconditioning techniques are stressed as being to thepractice of Chaos Magic, it’s amazing how little information onthem there actually is. When one considers the Ego Magic techniquesthat have been made available through Chaos Magic texts, thefollowing points should be considered:(1) It is very easy to make a shift in belief
 which does notactually change the
 (the way the belief is enacted) - i.e. ashift from fanatical Christian to fanatical Pagan isn’t verychallenging.(2) It is very easy to rationalise a lot of potentially boundary-breakingactions in such a way that they no longer present a threat to one’sself-image. “I let X fuck me as an act of Anathema (see
 Liber Null
p48).”(3) We are really good at fooling ourselves as to what constitutes,for us, liberating behaviour, and we all seem to share a commonhuman tendency that goes: “I am more liberated/alive/free becauseI am into magic/wear a bolt through my tongue/leather trousers,than those who don’t.”(4) We’re also really good at glossing over ‘core’ problems withsurface behaviour which serves as a distraction from the underlying

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