Henrik Bogdan and Martin P. Starr offer the first comprehensive examination of one of the twentieth century's most distinctive occult iconoclasts. Aleister Crowley (1875-1947) was a study in contradictions. He was born into a Fundamentalist Christian family, then educated at Cambridge where he experienced both an intellectual liberation from his religious upbringing and a psychic awakening that led him into the study of magic. He was a stock figure in the tabloid press of his day, vilified during his life as a traitor, drug addict and debaucher; yet he became known as the perhaps most influential thinker in contemporary esotericism. The practice of the occult arts was understood in the light of contemporary developments in psychology, and its advocates, such as William Butler Yeats, were among the intellectual avant-garde of the modernist project. Crowley took a more drastic step and declared himself the revelator of a new age of individualism. Crowley's occult bricolage, Magick, was a thoroughly eclectic combination of spiritual exercises drawing from Western European ceremonial magical traditions as practiced in the nineteenth-century Hermetic Order of the Golden Dawn. Crowley also pioneered in his inclusion of Indic sources for the parallel disciplines of meditation and yoga. The summa of this journey of self-liberation was harnessing the power of sexuality as a magical discipline, an instance of the "sacrilization of the self " as practiced in his co-masonic magical group, the Ordo Templi Orientis. The religion Crowley created, Thelema, legitimated his role as a charismatic revelator and herald of a new age of freedom under the law of ''Do what thou wilt.'' The influence of Aleister Crowley is not only to be found in contemporary esotericism-he was, for instance, a major influence on Gerald Gardner and the modern witchcraft movement-but can also be seen in the counter-culture movement of the late 1960s and early 1970s, and in many forms of alternative spirituality and popular culture. This anthology, which features essays by leading scholars of Western esotericism across a wide array of disciplines, provides much-needed insight into Crowley's critical role in the study of western esotericism, new religious movements, and sexuality.

Tormented girls writhing in agony, stern judges meting out harsh verdicts, nineteen bodies swinging on Gallows Hill. The stark immediacy of what happened in 1692 has obscured the complex web of human passion, individual and organized, which had been growing for more than a generation before the witch trials. Salem Possessed explores the lives of the men and women who helped spin that web and who in the end found themselves entangled in it. From rich and varied sources-many previously neglected or unknown-Paul Boyer and Stephen Nissenbaum give us a picture of the events of 1692 more intricate and more fascinating than any other in the already massive literature on Salem. "Salem Possessed," wrote Robin Briggs in The Times Literary Supplement, "reinterprets a world-famous episode so completely and convincingly that virtually all the previous treatments can be consigned to the historical lumber-room." Not simply a dramatic and isolated event, the Salem outbreak has wider implications for our understanding of developments central to the American experience: the breakup of Puritanism, the pressures of land and population in New England towns, the problems besetting farmer and householder, the shifting role of the church, and the powerful impact of commercial capitalism.

Despite the dramatic expansion of modern technology, which defines and dominates many aspects of contemporary life and thought, the Western magical traditions are currently undergoing an international resurgence. How can we account for this widespread interest in ancient magical belief systems? In historical terms, Gnosticism and the Hermetica, the medieval Kabbalah, Tarot and Alchemy, and more recently, Rosicrucianism and Freemasonry, collectively laid the basis for the modern magical revival, which first began to gather momentum in Europe at the end of the nineteenth century. Modern Western magic has since become increasingly eclectic, drawing on such diverse sources as classical Greco-Roman mythology, Celtic cosmology, Kundalini yoga and Tantra, shamanism, chaos theory, and the various spiritual traditions associated in many different cultures with the Universal Goddess. In this overview of the modern occult revival, Nevill Drury traces the rise of various forms of magical belief and practice, from the influential Hermetic Order of the Golden Dawn to the emergence of Wicca and Goddess worship as expressions of contemporary feminine spirituality. He also explores Chaos Magick and the occult practices of the so-called Left-Hand Path, as well as twenty-first-century magical forays into cyberspace. Drury believes that the rise of modern Western magic stems essentially from the quest for personal spiritual transformation and the direct experience of the sacred-a quest which the trance occultist and visionary artist Austin Osman Spare once referred to as "stealing fire from heaven." Considered in this light, modern Western magic can be regarded as a form of alternative spirituality in which the practitioners seek direct engagement with the mythic realm.

Joseph Ennemoser (1787 1854) was an Tyrolean doctor and scientist, noted for his use of magnetism and hypnosis. He was a forerunner of Freud in his belief in the connection between the mind and physical health, and his interest in psychology led to investigations into the paranormal and magic. He became well known for his presentations about magic, delusions and apparently supernatural occurrences. He suggested that most of these phenomena appeared miraculous only because of a lack of understanding of the laws of nature. The History of Magic was published in Leipzig in 1844, and translated into English in 1854 by William Howitt, a leading Spiritualist writer. Volume 1 deals with the different categories of magic and mysticism, and how they were viewed in ancient times. He discusses visions, dreams and soothsaying, and miracles in the Bible, and the link between classical medicine and oracles.

The Witchcraft Reader offers a wide range of historical perspectives on the subject of witchcraft in a single, accessible volume, exploring the enduring hold that it has on human imagination. The witch trials of the late Middle Ages and the sixteenth and seventeenth centuries have inspired a huge and expanding scholarly literature, as well as an outpouring of popular representations. This fully revised and enlarged third edition brings together many of the best and most important works in the field. It explores the origins of witchcraft prosecutions in learned and popular culture, fears of an imaginary witch cult, the role of religious division and ideas about the Devil, the gendering of suspects, the making of confessions and the decline of witch beliefs. An expanded final section explores the various "revivals" and images of witchcraft that continue to flourish in contemporary Western culture. Equipped with an extensive introduction that foregrounds significant debates and themes in the study of witchcraft, providing the extracts with a critical context, The Witchcraft Reader is essential reading for anyone with an interest in this fascinating subject.

Stephen A. Mitchell here offers the fullest examination available of witchcraft in late medieval Scandinavia. He focuses on those people believed to be able-and who in some instances thought themselves able-to manipulate the world around them through magical practices, and on the responses to these beliefs in the legal, literary, and popular cultures of the Nordic Middle Ages. His sources range from the Icelandic sagas to cultural monuments much less familiar to the nonspecialist, including legal cases, church art, law codes, ecclesiastical records, and runic spells. Mitchell's starting point is the year 1100, by which time Christianity was well established in elite circles throughout Scandinavia, even as some pre-Christian practices and beliefs persisted in various forms. The book's endpoint coincides with the coming of the Reformation and the onset of the early modern Scandinavian witch hunts. The terrain covered is complex, home to the Germanic Scandinavians as well as their non-Indo-European neighbors, the Sami and Finns, and it encompasses such diverse areas as the important trade cities of Copenhagen, Bergen, and Stockholm, with their large foreign populations; the rural hinterlands; and the insular outposts of Iceland and Greenland. By examining witches, wizards, and seeresses in literature, lore, and law, as well as surviving charm magic directed toward love, prophecy, health, and weather, Mitchell provides a portrait of both the practitioners of medieval Nordic magic and its performance. With an understanding of mythology as a living system of cultural signs (not just ancient sacred narratives), this study also focuses on such powerful evolving myths as those of "the milk-stealing witch," the diabolical pact, and the witches' journey to Blakulla. Court cases involving witchcraft, charm magic, and apostasy demonstrate that witchcraft ideologies played a key role in conceptualizing gender and were themselves an important means of exercising social control.

Science and Magic in the Modern World is a unique text that explores the role of magical thinking in everyday life. It provides an excellent psychological look at the subconscious belief in magic in both popular culture and society, as well as experimental research that considers human consciousness as a derivative of belief in the supernatural, thus showing that our feelings, emotions, attitudes and other psychological processes follow the laws of magic. This book synthesises the science of 'natural' phenomena and the magic of the 'supernatural' to present an interesting look at the juxtaposition of the inner and outer selves. Fusing research into psychological disorders, subconscious feelings, as well as the rising presence of artificial intelligence, this book demonstrates how an engagement with magical thinking can enhance one's creativity and cognitive skills. Science and Magic in the Modern World is an invaluable resource for those studying consciousness, as well as those looking at the effect of magical thinking on religion, politics, science and society.

There have been many grimoires attributed to St. Cyprian of Antioch due to his reputation as a consummate magician before his conversion to Christianity, but perhaps none so intriguing as the present manuscript.

This unique grimoire addresses the summoning and use of the four Archangels, Michael, Raphael, Gabriel and Uriel as well as their opposite numbers, the four Demon Kings, Paymon, Maimon, Egyn and Oriens. The latter are shown in their animal and human forms along with their sigils, a resource unique amongst grimoires. The text is a mixture of magical scripts, Greek, Hebrew, cipher, Latin, (and reversed Latin) made plain by the editors.

In this profoundly personal journey through British history, Martin Wall traces the influence of Magic and Myth from the earliest times to the present day. Our abiding myths have endured since before the time of the Druids, reaching their apotheosis in the Arthurian tales and the Glastonbury legends, stories which retain their dynamism and imaginative power. These mythic templates, constantly reinvented, provided a legitimating mission for the British Empire, which mediated them to a worldwide audience. Our spiritual inheritance is shot through with magic. But this book takes in more obscure mysteries, such as 'Who put Bella in the Wych-Elm?', a localised 'tribe of witches', and a host of extraordinary characters like Doctor John Dee, William Blake, and the notorious Aleister Crowley. In this fascinating account of the occult origins of British culture the author depicts our island story as an outworking of magical destiny - a challenge to us to create our own imaginative system.

In the middle of the fourteenth century, the Franciscan friar John of Rupescissa sent a dramatic warning to his followers: the last days were coming; the apocalypse was near. Deemed insane by the Christian church, Rupescissa had spent more than a decade confined to prisons--in one case wrapped in chains and locked under a staircase--yet ill treatment could not silence the friar's apocalyptic message. Religious figures who preached the end times were hardly rare in the late Middle Ages, but Rupescissa's teachings were unique. He claimed that knowledge of the natural world, and alchemy in particular, could act as a defense against the plagues and wars of the last days. His melding of apocalyptic prophecy and quasi-scientific inquiry gave rise to a new genre of alchemical writing and a novel cosmology of heaven and earth. Most important, the friar's research represented a remarkable convergence between science and religion. In order to understand scientific knowledge today, Leah DeVun asks that we revisit Rupescissa's life and the critical events of his age--the Black Death, the Hundred Years' War, the Avignon Papacy--through his eyes. Rupescissa treated alchemy as medicine (his work was the conceptual forerunner of pharmacology) and represented the emerging technologies and views that sought to combat famine, plague, religious persecution, and war. The advances he pioneered, along with the exciting strides made by his contemporaries, shed critical light on later developments in medicine, pharmacology, and chemistry.

"Magic and Modernity" is the first book to explore comparatively how magic--usually portrayed as the antithesis of the modern--is also something that is at home in modernity. "Magic" and "modernity" are rarely regarded as belonging together. Evolutionism regarded magic as quintessentially "unmodern." Although psychologists and romantic artists have sometimes declared magic to be a human universal, few modern scholars in the humanities and social sciences have studied how modern culture and institutions incorporated and even produced magic.
This book is the first to adopt a comparative approach to the study of magic as something that has a place in modernity, and that helped to constitute modern society at local and global levels. The essays in this collection contribute to recent discussions in anthropology, cultural studies, comparative literature, history, and sociology that increasingly question the extent to which modern self-conceptions are accurate reflections of a state of affairs in the world rather than cultural interventions.

Isaac Luria (1534-1572) is one of the most extraordinary and influential mystical figures in the history of Judaism, a visionary teacher who helped shape the course of nearly all subsequent Jewish mysticism. Given his importance, it is remarkable that this is the first scholarly work on him in English. Most studies of Lurianic Kabbalah focus on Luria's mythic and speculative ideas or on the ritual and contemplative practices he taught. The central premise of this book is that Lurianic Kabbalah was first and foremost a lived and living phenomenon in an actual social world. Thus the book focuses on Luria the person and on his relationship to his disciples. What attracted Luria's students to him? How did they react to his inspired and charismatic behavior? And what roles did Luria and his students see themselves playing in their collective quest for repair of the cosmos and messianic redemption?

This book addresses the troubling questions confronting the modern Jewish worshiper by bringing to the reader the insights of such twentieth-century Jewish theologians as Herman Cohen, Franz Rosenzweig, Avraham Y. Kook, Mordecai M. Kaplan, R. Arele, Aaron Rote, Elie Munk, Abraham J. Heschel, Jakob J. Petuchowski, Eugene B. Borowitz, and Lawrence A. Hoffman, as well as a variety of feminist theologians. By discussing these theologians, the author discusses a variety of obstacles to prayer: the inability to concentrate on the words and meaning of formal liturgies, the paucity of emotional involvement and lack of theological conviction among worshipers, and the anthropomorphic and, particularly, the masculine emphasis of prayer nomenclature. The result is a book of great interest not just for Jewish worshipers but for anyone interested in the meaning of prayer and the modern approaches to it.

Selected by Choice magazine as an Outstanding Academic Book for 2000 The roots of European witchcraft and magic lie in Hebrew and other ancient Near Eastern cultures and in the Celtic, Nordic, and Germanic traditions of the Continent. For two millennia, European folklore and ritual have been imbued with the belief in the supernatural, yielding a rich trove of histories and images. The six volumes in the series Witchcraft and Magic in Europe combine traditional approaches of political, legal, and social historians with critical syntheses of cultural anthropology, historical psychology, and gender studies. The series provides a modern, scholarly survey of the supernatural beliefs of Europeans from ancient times to the present day. Each volume contains the work of distinguished scholars chosen for their expertise in a particular era or region. The chronological scope of this volume ranges from the heroic age of Homer's Greek East to the time of the rise of Christianity, a period of well over a thousand years. In this long millennium the political and cultural landscapes of the Mediterranean basin underwent significant changes, as competing creeds and denominations rose to the fore, and often accused each other of sorcery. Other volumes in the series Witchcraft and Magic in Europe: Biblical and Pagan Societies The Middle Ages The Period of the Witch Trials The Eighteenth and Nineteenth Centuries The Twentieth Century

Throughout history, magic has been as widely and passionately practiced as religion. But while religion continues to flourish, magic stumbles towards extinction. What is magic? What does it do? Why do people believe in magic? Ariel Glucklich finds the answers to these questions in the streets of Banaras, India's most sacred city, where hundreds of magicians still practice ancient traditions, treating thousands of Hindu and Muslim patients of every caste and sect. Through study and interpretation of the Banarsi magical rites and those who partake in them, the author presents fascinating living examples of magical practice, and contrasts his findings with the major theories that have explained (or explained away) magic over the last century. These theories, he argues, ignore an essential sensory phenomenon which he calls "magical experience": an extraordinary, though perfectly natural, state of awareness through which magicians and their clients perceive the effects of magic rituals.

What do the Fourth Crusade, the exploration of the New World, secret excavations of the Holy Land, and the pontificate of Innocent the Third, all have in common? Answer: Venice and the Templars. What do they have in common with Jesus, Gottfried Leibniz, Sir Isaac Newton, Rene Descartes, and the Earl of Oxford? Answer: Egypt and a body of doctrine known as Hermeticism. In this book, noted author and researcher Joseph P Farrell takes the reader on a journey through the hidden history of the Middle Ages, the Renaissance and early Enlightenment, connecting the dots between Venice, international banking, the Templars, and hidden knowledge, drawing out the connections between the notorious Venetian "Council of Ten," little known Venetian voyages to the New World, and the sack of Constantinople during the Fourth Crusade. That hidden role of Venice and Hermeticism reached far and wide, into the plays of Shakespeare (a.k.a. Edward DeVere), Earl of Oxford, into the quest of the three great mathematicians of the Early Enlightenment for a lost form of analysis, and back into the end of the classical era, to little known Egyptian influences at work during the time of Jesus.

Following the death of the Austrian philosopher and spiritual scientist Rudolf Steiner in 1925, Ita Wegman - one of his closest esoteric pupils - began to publish regular letters to the members of the Anthroposophical Society. In Steiner's tradition, these letters were appended with 'leading thoughts' (or guiding principles). Esoteric Studies collects many of these 'letters to friends', together with various articles, reports and addresses by Ita Wegman on subjects such as the Christmas Foundation Conference, the Goetheanum building and the festival of Michaelmas. Featuring an informative foreword by Crispian Villeneuve and a commemorative study by George Adams, this book provides a fine introduction to the work of Ita Wegman, as well as a rousing call for courage and wakefulness in the spirit of the Archangel Michael!

An alchemical approach seeks to release the latent potential which resides within the individual and within the cosmos. There was never any question that the work of the alchemists depended upon a knowledge of the planets and their cycles, since alchemical transformations could only be successful if carried out at the astrologically appropriate times. This book has been steadily fermenting and evolving for over twenty-five years, and as such it represents a true alchemical process. It has gone from being an idea to a passion, and then a project and now it is a fully-fledged book. Learn firstly about the mystical process of alchemy, and then discover how it deepens our understanding of the transits of the outer planets to the natal chart. A fascinating book that deserves a place in every astrologer’s library.

Honza Pernath's life is barren. The person he loves is gone and his friends, even his dreams, say she will not return. When a chance meeting sets him on a search for his lost love, the path is neither straight nor easy and Honza comes to doubt everything, including the one he searches for. A single image-a star rising over the sea-calls him on, but that image is more than it seems and as Honza nears its source, his search reveals more than he could have imagined. A sequel to the mysterious and beautiful short story, 'Marietta Merz' (now an illustrated chapbook), Child of the Black Sun is an exploration of the living symbols at the core of everyday life; a visionary evocation of the internal journey.

The Routledge History of Medieval Magic brings together the work of scholars from across Europe and North America to provide extensive insights into recent developments in the study of medieval magic between c.1100 and c.1500. This book covers a wide range of topics, including the magical texts which circulated in medieval Europe, the attitudes of intellectuals and churchmen to magic, the ways in which magic intersected with other aspects of medieval culture, and the early witch trials of the fifteenth century. In doing so, it offers the reader a detailed look at the impact that magic had within medieval society, such as its relationship to gender roles, natural philosophy, and courtly culture. This is furthered by the book's interdisciplinary approach, containing chapters dedicated to archaeology, literature, music, and visual culture, as well as texts and manuscripts. The Routledge History of Medieval Magic also outlines how research on this subject could develop in the future, highlighting under-explored subjects, unpublished sources, and new approaches to the topic. It is the ideal book for both established scholars and students of medieval magic.

In 1510, nine men were tried in the Archbishop’s Court in York for attempting to find and extract a treasure on the moor near Mixindale through necromantic magic. Two decades later, William Neville and his magician were arrested by Thomas Cromwell for having engaged in a treasonous combination of magic practices and prophecy surrounding the death of William’s older brother, Lord Latimer, and the king. In The Magic of Rogues, Frank Klaassen and Sharon Hubbs Wright present the legal documents about and open a window onto these fascinating investigations of magic practitioners in early Tudor England. Set side by side with sixteenth- and seventeenth-century texts that describe the sorts of magic those practitioners performed, these documents are translated, contextualized, and presented in language accessible to nonspecialist readers. Their analysis reveals how magicians and cunning folk operated in extended networks in which they exchanged knowledge, manuscripts, equipment, and even clients; foregrounds magicians’ encounters with authority in ways that separate them from traditional narratives about witchcraft and witch trials; and suggests that the regulation and punishment of magic in the Tudor period were comparatively and perhaps surprisingly gentle. Incorporating the study of both intellectual and legal sources, The Magic of Rogues presents a well-rounded picture of illicit learned magic in early Tudor England. Engaging and accessible, this book will appeal to anyone seeking to understand the intersection of medieval legal history, religion, magic, esotericism, and Tudor history.

Spiritual and Mental Health Crisis in Globalizing Senegal explores the history of mental health in Senegal, and how psychological difficulties were expressed in the terms of spiritualism, magic, witchcraft, spirit possession, and ancestor worship. Focused on the effervescent and fruitful early post-colonial years at the Fann Hospital, situated at the famed University of Dakar, Cheikh Anta Diop, this book reveals provocative treatment innovations via case studies of individuals struggling for health and healing, and thus operates as a suspension bridge between scholarship on witchcraft and magic on the one side and the history psychiatry and psychoanalysis on the other. Through these case studies, this book creates a new route of exchange for healing knowledge for a broad array of West African spiritual troubles, mental illness, magic, soul cannibalism, witchcraft, spirit possession, and psychosis.

Magic and Medieval Society presents a thematic approach to the topic of magic and sorcery in Western Europe between the eleventh and the fifteenth century. It aims to provide readers with the conceptual and documentary tools to reach informed conclusions as to the existence, nature, importance and uses of magic in medieval society. Contrary to some previous approaches, the authors argue that magic is inextricably connected to other areas of cultural practice and was found across medieval society. Therefore, the book is arranged thematically, covering topics such as the use of magic at medieval courts, at universities and within the medieval Church itself. Each chapter and theme is supported by additional documents, diagrams and images to allow readers to examine the evidence side-by-side with the discussions in the chapters and to come to informed conclusions on the issues. This book puts forward the argument that the witch craze was not a medieval phenomenon but rather the product of the Renaissance and the Reformation, and demonstrates how the components for the early-modern prosecution of witches were put into place. This new Seminar Study is supported by a comprehensive documents section, chronology, who's who and black-and-white plate section. It offers a concise and thought-provoking introduction for students of medieval history.

The ancient Egyptians were firmly convinced of the importance of magic, which was both a source of supernatural wisdom and a means of affecting one's own fate. The gods themselves used it for creating the world, granting mankind magical powers as an aid to the struggle for existence. Magic formed a link between human beings, gods, and the dead. Magicians were the indispensable guardians of the god-given cosmic order, learned scholars who were always searching for the Magic Book of Thoth, which could explain the wonders of nature. Egyptian Magic, illustrated with wonderful and mysterious objects from European museum collections, describes how Egyptian sorcerers used their craft to protect the weakest members of society, to support the gods in their fight against evil, and to imbue the dead with immortality, and explores the arcane systems and traditions of the occult that governed this well-organized universe of ancient Egypt.