Especially since the Renaissance, some in Western Christendom have suspected that the deeper dimension of their tradition has somehow been lost, and have therefore sought to discover, or create, an 'esoteric' or 'initiatic' Christianity. In the middle of the nineteenth century two scholars, Gabriele Rossetti and Eugne Aroux, pointed to certain esoteric meanings in the work of Dante Alighieri, notably The Divine Comedy. Partly based on their scholarship, Gunon in 1925 published The Esoterism of Dante. From the theses of Rosetti and Aroux, Gunon retains only those elements that prove the existence of such hidden meanings; but he also makes clear that esoterism is not 'heresy' and that a doctrine reserved for an elite can be superimposed on the teaching given the faithful without standing in opposition to it. One of Ren Gunon's lifelong quests was to discover, or revive, the esoteric, initiatory dimension of the Christian tradition. In the present volume, along with its companion volume Insights into Christian Esoterism (which includes the separate study Saint Bernard), Gunon undertakes to establish that the three parts of The Divine Comedy represent the stages of initiatic realization, exploring the parallels between the symbolism of the Commedia and that of Freemasonry, Rosicrucianism, and Christian Hermeticism, and illustrating Dante's knowledge of traditional sciences unknown to the moderns: the sciences of numbers, of cosmic cycles, and of sacred astrology. In these works Gunon also touches on the all-important question of medieval esoterism and discusses the role of sacred languages and the principle of initiation in the Christian tradition, as well as such esoteric Christian themes and organizations as the Holy Grail, the Guardians of the Holy Land, the Sacred Heart, the Fedeli d'Amore and the 'Courts of Love', and the Secret Language of Dante. In addition to Dante, various other paths toward a possible Christian esoterism have been explored by many investigators-the legend of the Holy Grail, the Knights Templars, the tradition of Courtly Love, Freemasonry, Rosicrucianism, and Christian Hermeticism-and Gunon deals with all of these in the present volume as well as his Insights into Christian Esoterism. In the latter, one chapter in particular, 'Christianity and Initiation', will be of special interest with regard to the history of the Traditionalist School. When first published as an article, it gave rise to some controversy because Gunon here reaffirmed his denial of the efficacy of the Christian sacraments as rites of initiation, a point of divergence between the teachings of Gunon and those of other key perennialist thinkers. Both The Esoterism of Dante and Insights into Christian Esoterism will be of inestimable value to all who are struggling to come to terms with the fullness of the Christian tradition.

Historical records of charms, the verbal element of vernacular magic, date back at least as far as the late middle ages, and charming has continued to be practiced until recently in most parts of Europe. And yet, the topic has received only scattered scholarly attention to date. By bringing together many of the leading authorities on charms and charming from Europe and North America, this book aims to rectify this neglect, and by presenting discussions covering a variety of periods and of locations - from Finland to France, and from Hungary to England - it forms an essential reader on the topic.

With 23 illustrations. Crowley had a temple in Cefalu in Sicily. He was supposed to practice Black Magic there, and one day a baby was said to have disappeared mysteriously.

Communing With The Spirits is the only book available that deals with the magical practice of Necromancy in a non-initiatory manner. The book has had excellent reviews in the serious occult online press, and is considered by many serious Occultists to be a standard in the field. This second edition contains some interesting new material, but retains all of the old material that has been found to be useful in guiding people who have the real desire and inclination to successfully practice Necromancy. Necromancy is not for everyone, but for those interested in mastering the art, this book is an excellent guide. 100 words

Some consider this to be the best book on magic available. The system of magic found here originated in Egypt from a magician who was known as Abramelin the Mage. It became the main source in the work of Aleister Crowley, who based many of his magical concepts and rituals on it. This book contains a complete system of ceremonial magic, covering areas considered to be both black and white. It is an advanced test that requires focus and concentration. If patience is used, one can be successful in its practice.

A magic square consists of a series of numbers so arranged in a square that the sum of each row and column and of both the corner diagonals shall be the same amount which may be termed the summation. In "Magic Squares and Cubes" W.S. Andrews writes "The study of magic squares probably dates back to prehistoric times. Examples have been found in Chinese literature written about AD 1125 which were evidently copied from still older documents. It is recorded that as early as the ninth century magic squares were used by Arabian astrologers in their calculations of horoscopes, etc. Hence, the probable origin of the term magic, which has survived to the present day." Topics such as magic squares, magic cubes, the Franklin squares, magics and Pythagorean numbers, the theory of reversions, magic circles, spheres, and stars, and magic octahedroids, among other things.

Many of the spells that spiritual workers give their clients to solve problems in their lives are given in this book. No knowledge or training in magic is necessary to perform thse spells, which have been taken from the successful folk magic of many of the ethnic spiritual practitioners of New York, as well as Draja Mickaharic

One of the peculiarities of Bulwer was his passion for occult studies. They had a charm for him early in life, and he pursued them with the earnestness which characterized his pursuit of other studies. He became absorbed in wizard lore; he equipped himself with magical implements, -- with rods for transmitting influence, and crystal balls in which to discern coming scenes and persons; and communed with spiritualists and mediums. The fruit of these mystic studies is seen in _Zanoni_ and A strange Story, romances which were a labor of love to the author, and into which he threw all the power he possessed, -- power re-enforced by multifarious reading and an instinctive appreciation of Oriental thought.

Everyone possesses the spiritual, psychic, and worldly potential of a Goddess or God. In this breakthrough book, Francesca De Grandis brings years of experience as a shamanic counselor and traditional spiritual healer to reveal how you can cultivate and celebrate the secret, magical side of your nature. This month-to-month program of many practical exercises, rituals, and prayers will help you:

• Discover your innate wisdom

• Heal inner blocks to happiness and meaningful action in your life

• Achieve your goals and feel energized, strong, and capable

• Unleash creativity and passion for living

• Celebrate a vibrant and healthy sexuality

Based on traditional Celtic culture and the author's own successful and unique Third Road teaching, this enriching journey deep into the heart of shamanism and Goddess Spirituality will appeal to all seekers, not just Wiccans. A lyrical sourcebook of rituals, spells, mysticism, and mirth, Goddess Initiation is designed for everyone who wants to integrate commonsense Spirituatity -- and a bit of Faerie dust! -- into their everyday lives.

The oldest roots of the European concepts of witchcraft and magic lie in the Hebrew and other cultures of the ancient Near East and in the Celtic, Nordic and Germanic Societies of the North and West. The authors of this volume survey three crucial aspects of this earliest phase of development. These are the role of magical incantations and rituals against witchcraft in Mesopotamia in the last three millennia BC, the attitudes to witchcraft and magic in the Old Testament and in later Jewish tradition, and the beliefs and legends associated with trolldomor (witchcraft) in pre-Christian Scandanavia.

From the Middle Ages to the close of the 17th century, alchemy was fundamental to Western culture, as scores of experimenters sought to change lead into gold. Though its significance declined with the rise of chemistry, alchemy continued to captivate the imagination of writers and its images still appear in modern creative works. This book examines the literary representation of alchemical theory and the metaphor of alchemical regeneration in the works of Edward Taylor, Edgar Allan Poe, Nathaniel Hawthorne, and Margaret Fuller. While Taylor used alchemical metaphors to illustrate the redeeming grace of God upon the soul, these same metaphors were used by Poe, Hawthorne, and Fuller to depict a broader concept of redemption. These later writers used alchemical imagery to describe both the regeneration of the individual and the possible transformation of society. For Poe, alchemy became a metaphor for the transforming power of imagination; for Hawthorne, it became a means of representing the redeeming power of love; for Fuller, it figured the reconciliation of gender opposites. Thus these four American writers incorporated the idea of regeneration in their works, and the tropes and metaphors of the medieval alchemists provided a fascinating way of imagining the transformative process.

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

Occult knowledge and practice can be divided into three main branches: Astrology, which aims to guide human fortune by means of foreknowledge; Alchemy, which tries to secure power through the agency of the philosopher's stone; and Ritual Magic, which seeks to control the spirit world. In this classic book (first published in 1949), Butler explores ritual magic using a wide range of texts from the pre-Christian rites of the Akkadians and Chaldeans to the Solomonic Clavicles of medieval Europe. Throughout, there is extensive quotation from the documents themselves, providing the reader with an authentic sense of the richness and power of these texts.

Butler also examines the careers of noted magicians of the fifteenth to nineteenth centuries, the history of ceremonial magic in England, the myth of Satanism, and the rituals involved in the Faustian pact with the devil. Ritual Magic is essential reading for all interested in the history of magic and in the way magic traditions have altered as they move from culture to culture and from century to century.

This volume comprises English translations of two fundamentally important texts on magic and witchcraft in the fifteenth century: Johannes Hartlieb's Book of All Forbidden Arts and Ulrich Molitoris's On Witches and Pythonesses. Written by laymen and aimed at secular authorities, these works advocated that town leaders and royalty alike should vigorously uproot and prosecute practitioners of witchcraft and magic. Though inquisitors and theologians promulgated the witch trials of late medieval times, lay rulers saw the prosecutions through. But local officials, princes, and kings could be unreliable; some were skeptical about the reality and danger of witchcraft, while others dabbled in the occult themselves. Borrowing from theological and secular sources, Hartlieb and Molitoris agitated against this order in favor of zealously persecuting occultists. Organized as a survey of the seven occult arts, Hartlieb's text is a systematic treatise on the dangers of superstition and magic. Molitoris's text presents a dialogue on the activities of witches, including vengeful sorcery, the transformation of humans into animals, and fornication with the devil. Taken together, these tracts show that laymen exerted significant influence on ridding society of their imagined threat. Precisely translated by Richard Kieckhefer, Hazards of the Dark Arts includes an insightful introduction that discusses the authors, their sources and historical environments, the writings themselves, and the influence they had in the development of ideas about witchcraft.

Which He Caused to be Painted Upon an Arch in St. Innocents Church Yard in Paris. Only 100 copies of this elusive book were ever printed until now! Introduction by W.W. Westcott. Flammel was certainly one of the most captivating figures in alchemy. Because he mastered the art of alchemy, his vast wealth and charities surpassed anything known in his time. Contained in this vary rare book is the symbolism and allusions to the inner meanings contained within the powerful symbols that yielded their ancient secrets to him. Many alchemists insist that this is one of the most important alchemical works ever written. Long out-of-print, it's reprinting will satisfy the yearning for those seeking the Philosopher's Stone. (Due to the age and scarcity of this rare book, some of the pages are light although the text is readable.

Treason and magic were first linked together during the reign of Edward II. Theories of occult conspiracy then regularly led to major political scandals, such as the trial of Eleanor Cobham Duchess of Gloucester in 1441. While accusations of magical treason against high-ranking figures were indeed a staple of late medieval English power politics, they acquired new significance at the Reformation when the 'superstition' embodied by magic came to be associated with proscribed Catholic belief. Francis Young here offers the first concerted historical analysis of allegations of the use of magic either to harm or kill the monarch, or else manipulate the course of political events in England, between the fourteenth century and the dawn of the Enlightenment. His book addresses a subject usually either passed over or elided with witchcraft: a quite different historical phenomenon. He argues that while charges of treasonable magic certainly were used to destroy reputations or to ensure the convictions of undesirables, magic was also perceived as a genuine threat by English governments into the Civil War era and beyond.

Magic was a fundamental part of the Greco-Roman world. Curses, erotic spells, healing charms, divination, and other supernatural methods of trying to change the universe were everyday methods of coping with the difficulties of life in antiquity. While ancient magic is most often studied through texts like surviving Greco-Egyptian spellbooks and artifacts like lead curse tablets, for a Greek or Roman magician a ritual was a rich sensual experience full of unusual tastes, smells, textures, and sounds, bright colors, and sensations like fasting and sleeplessness. Greco-Roman magical rituals were particularly dominated by the sense of smell, both fragrant smells and foul odors. Ritual practitioners surrounded themselves with clouds of fragrant incense and perfume to create a sweet and inviting atmosphere for contact with the divine and to alter their own perceptions; they also used odors as an instrumental weapon to attack enemies and command the gods. Elsewhere, odiferous herbs were used equally as medical cures and magical ingredients. In literature, scent and magic became intertwined as metaphors, with fragrant spells representing the dangers of sensual perfumes and conversely, smells acting as a visceral way of envisioning the mysterious action of magic. The Scent of Ancient Magic explores the complex interconnection of scent and magic in the Greco-Roman world between 800 BCE and CE 600, drawing on ancient literature and the modern study of the senses to examine the sensory depth and richness of ancient magic. Author Britta K. Ager looks at how ancient magicians used scents as part of their spells, to put themselves in the right mindset for an encounter with a god or to attack their enemies through scent. Ager also examines the magicians who appear in ancient fiction, like Medea and Circe, and the more metaphorical ways in which their spells are confused with perfumes and herbs. This book brings together recent scholarship on ancient magic from classical studies and on scent from the interdisciplinary field of sensory studies in order to examine how practicing ancient magicians used scents for ritual purposes, how scent and magic were conceptually related in ancient literature and culture, and how the assumption that strong scents convey powerful effects of various sorts was also found in related areas like ancient medical practices and normative religious ritual.

The present volume owes its ongm to a Colloquium on "Alchemy and Chemistry in the Sixteenth and Seventeenth Centuries," held at the Warburg Institute on 26th and 27th July 1989. The Colloquium focused on a number of selected themes during a closely defined chronological interval: on the relation of alchemy and chemistry to medicine, philosophy, religion, and to the corpuscular philosophy, in the sixteenth and seventeenth centuries. The relations between Medicina and alchemy in the Lullian treatises were examined in the opening paper by Michela Pereira, based on researches on unpublished manuscript sources in the period between the 14th and 17th centuries. It is several decades since the researches of R.F. Multhauf gave a prominent role to Johannes de Rupescissa in linking medicine and alchemy through the concept of a quinta essentia. Michela Pereira explores the significance of the Lullian tradition in this development and draws attention to the fact that the early Paracelsians had themselves recognized a family resemblance between the works of Paracelsus and Roger Bacon's scientia experimentalis and, indeed, a continuity with the Lullian tradition.

The object of this book is to place before the reader in language as simple as possible the story of alchemy. Because the literature on this science has ever been an enigma to both the scientific and the lay mind, it is the earnest desire of the author to present it stripped of its symbolism, and to give some indication of its processes, its achievements, and its possibilities. He wishes to show that this science is the Law operating behind all Manifestation in Man; Man that is in his entirety, physical, mental, and spiritual, and to demonstrate how it is bound up in the further evolution and unfoldment of the race, for without this understanding the vision of Man made perfect is impossible. This is an excellent primer for anyone interested in alchemy.

Or, the Victorious Philosophical Stone. A Treatise more complete and more intelligible than any yet extant, concerning the Hermetical Magistery to which is added, The Ancient War of the Knights: Being an Alchemistical Dialogue between our Stone, Gold and Mercury: of the True Matter of which those who have traced Nature do prepare the Philosopher's Stone. This may be the first reprint of this essential alchemical work since 1740!

In The Chain of Things, Eric Downing shows how the connection between divinatory magic and reading shaped the experience of reading and aesthetics among nineteenth-century realists and modernist thinkers. He explores how writers, artists, and critics such as Gottfried Keller, Theodor Fontane, and Walter Benjamin drew on the ancient practice of divination, connecting the Greek idea of sympathetic magic to the German aesthetic concept of the attunement of mood and atmosphere. Downing deftly traces the genealogical connection between reading and art in classical antiquity, nineteenth-century realism, and modernism, attending to the ways in which the modern re-enchantment of the world-both in nature and human society-consciously engaged ancient practices that aimed at preternatural prediction. Of particular significance to the argument presented in The Chain of Things is how the future figured into the reading of texts during this period, a time when the future as a narrative determinant or article of historical faith was losing its force. Elaborating a new theory of magic as a critical tool, Downing secures crucial links between the governing notions of time, world, the "real," and art.

In 1573, the alchemist Anna Zieglerin gave her patron, the Duke of Braunschweig-Wolfenbüttel, the recipe for an extraordinary substance she called the lion's blood. She claimed that this golden oil could stimulate the growth of plants, create gemstones, transform lead into the coveted philosophers' stone—and would serve a critical role in preparing for the Last Days. Boldly envisioning herself as a Protestant Virgin Mary, Anna proposed that the lion's blood, paired with her own body, could even generate life, repopulating and redeeming the corrupt world in its final moments. In Anna Zieglerin and the Lion's Blood, Tara Nummedal reconstructs the extraordinary career and historical afterlife of alchemist, courtier, and prophet Anna Zieglerin. She situates Anna's story within the wider frameworks of Reformation Germany's religious, political, and military battles; the rising influence of alchemy; the role of apocalyptic eschatology; and the position of women within these contexts. Together with her husband, the jester Heinrich Schombach, and their companion and fellow alchemist Philipp Sommering, Anna promised her patrons at the court of Wolfenbüttel spiritual salvation and material profit. But her compelling vision brought with it another, darker possibility: rather than granting her patrons wealth or redemption, Anna's alchemical gifts might instead lead to war, disgrace, and destruction. By 1575, three years after Anna's arrival at court, her enemies had succeeded in turning her from holy alchemist into poisoner and sorceress, culminating in Anna's arrest, torture, and public execution. In her own life, Anna was a master of self-fashioning; in the centuries since her death, her story has been continually refashioned, making her a fitting emblem for each new age. Interweaving the history of science, gender, religion, and politics, Nummedal recounts how one resourceful woman's alchemical schemes touched some of the most consequential matters in Reformation Germany.

In this original, provocative, well-reasoned, and thoroughly documented book, Frank Klaassen proposes that two principal genres of illicit learned magic occur in late medieval manuscripts: image magic, which could be interpreted and justified in scholastic terms, and ritual magic (in its extreme form, overt necromancy), which could not. Image magic tended to be recopied faithfully; ritual magic tended to be adapted and reworked. These two forms of magic did not usually become intermingled in the manuscripts, but were presented separately. While image magic was often copied in the fourteenth and fifteenth centuries, The Transformations of Magic demonstrates that interest in it as an independent genre declined precipitously around 1500. Instead, what persisted was the other, more problematic form of magic: ritual magic. Klaassen shows that texts of medieval ritual magic were cherished in the sixteenth century, and writers of new magical treatises, such as Agrippa von Nettesheim and John Dee, were far more deeply indebted to medieval tradition--and specifically to the medieval tradition of ritual magic--than previous scholars have thought them to be.

Often alchemy is seen as an example of medieval gullibility and the alchemists as a collection of eccentrics and superstitious fools. In this Pocket Essential Sean Martin shows that nothing could be further from the truth. It is important to see the search for the philosopher's stone and the attempts to turn base metal into gold as metaphors for the relation of man to nature and man to God as much as seriously held beliefs. Alchemy had a self-consistent outlook on the natural world and man's place in it. Alchemists like Paracelsus and Albertus Magnus were amongst the greatest minds of their time and the history of alchemy is both the history of a spiritual search and the history of a slowly developing scientific method. Sir Isaac Newton devoted as much time to his alchemical studies as he did to his mathematical ones. This book traces the history of alchemy from ancient times to the 20th century, highlighting the interest of modern thinkers like Jung in the subject, and in the process covers a major, if neglected area of Western thought.