Who was the historical Merlin? Merlin the Magician has remained an enthralling and curious individual since he was first introduced in the twelfth century though the pages of Geoffrey of Monmouth's Historia Regum Britanniae. But although the Merlin of literature and Arthurian myth is well known, Merlin the "historical" figure and his relation to medieval magic are less familiar. In this book Anne Lawrence-Mathers explores just who he was and what he has meant to Britain. The historical Merlin was no rough magician: he was a learned figure from the cutting edge of medieval science and adept in astrology, cosmology, prophecy, and natural magic, as well as being a seer and a proto-alchemist. His powers were convincingly real-and useful, for they helped to add credibility to the "long-lost" history of Britain which first revealed them to a European public. Merlin's prophecies reassuringly foretold Britain's path, establishing an ancient ancestral line and linking biblical prophecy with more recent times. Merlin helped to put British history into world history. Lawrence-Mathers also explores the meaning of Merlin's magic across the centuries, arguing that he embodied ancient Christian and pagan magical traditions, recreated for a medieval court and shaped to fit a new moral framework. Linking Merlin's reality and power with the culture of the Middle Ages, this remarkable book reveals the true impact of the most famous magician of all time.

Alchemy is a rich and complex esoteric tradition that has flourished world-wide since the beginning of recorded history, if not earlier. There are three main traditions: Western Christian, Indo-tibetan and Chinese Taoist. Within this diversity there are many common features, which are analysed, organized, and brought together in this comprehensive dictionary of terms, symbols, and personalities. This dictionary is the distillation of many years' research into the extensive arcane literature. It is a reference work to guide the readers throught the labyrinth of pre-Newtonian science and philosophy. The dictionary covers not only the materialist dimension of the search for the elixir of life and the transmutation of metals, but also the inner search for the gold of mystical illumination. Jung called alchemy 'the projection of a drama both cosmic and spiritual in laboratorty terms'. This opus alchymicum goes beyond the bare analysis and interpretation of terms to present a harmonic, integrated vision of man and nature, which may help to heal the fragmented world view of modern science.

Making Amulets Christian: Artefacts, Scribes, and Contexts examines Greek amulets with Christian elements from late antique Egypt in order to discern the processes whereby a customary practice-the writing of incantations on amulets-changed in an increasingly Christian context. It considers how the formulation of incantations and amulets changed as the Christian church became the prevailing religious institution in Egypt in the last centuries of the Roman empire. Theodore de Bruyn investigates what we can learn from incantations and amulets containing Christian elements about the cultural and social location of the people who wrote them. He shows how incantations and amulets were indebted to rituals or ritualizing behaviour of Christians. This study analyzes different types of amulets and the ways in which they incorporate Christian elements. By comparing the formulation and writing of individual amulets that are similar to one another, one can observe differences in the culture of the scribes of these materials. It argues for 'conditioned individuality' in the production of amulets. On the one hand, amulets manifest qualities that reflect the training and culture of the individual writer. On the other hand, amulets reveal that individual writers were shaped, whether consciously or inadvertently, by the resources they drew upon-by what is called 'tradition' in the field of religious studies.

Magician, Poet and Seer, Victor Neuburg was the disciple of Aleister Crowley and literary godfather of Dylan Thomas. Really two books in one. Firstly a record of one man's extraordinary journey to magical enlightenment. Secondly the story of the Aleister Crowley, the magus who summoned Neuburg to join him in the quest. The book opens with the author's entry into the group of young poets including Dylan Thomas and Pamela Hansford Johnson. They gather around Victor Neuburg in 1935 when he is poetry editor of the Sunday Referee. Gradually the author becomes aware of his strange and sinister past, in which Neuburg was associated in magic with Aleister Crowley. Neuburg had been Crowley's partner in magical rituals in the desert and in rites even more dangerous and controversial. The author sought out the truth behind the rumours and with her intuitive understanding of deeper things presents a sympathetic and compelling biography. 'Vicky encouraged me as no one else has done, ' Dylan Thomas declared on hearing of Neuburg's death. 'He possessed many kinds of genius, and not the least was his genius for drawing to himself, by his wisdom, graveness, great humour and innocence, a feeling of trust and love, that won't ever be forgotten.' ' . . . there was a whiff of sulphur abroad, and all of us would have liked to know the truth of the Aleister Crowley's legends, the truth of the witch-like baroness called Cremers, the abandonment of Neuburg in the desert.' - Pamela Hansford Johnson

The title of this book refers to the classic time and place for magic, witchcraft, and divination in Russia. The Bathhouse at Midnight, by one of the world's foremost experts on the subject, surveys all forms of magic, both learned and popular, in Russia from the fifth to the eighteenth century. While no book on the subject could be exhaustive, The Bathhouse at Midnight does describe and assess all the literary sources of magic, witchcraft, astrology, alchemy, and divination from Kiev Rus and Imperial Russia, and to some extent Ukraine and Belorussia. Where possible, Ryan identifies the sources of the texts (usually Greek, Arabic, or West European) and makes parallels to other cultures, ranging from classical antiquity to Finnic. He finds that Russia shares most of its magic and divination with the rest of Europe.

Subjects covered include the Evil Eye, the Number of the Beast, omens, dreams, talismans and amulets, plants, gemstones, and other materials thought to possess magic properties. The first chapter gives a historical overview, and the final chapter summarizes the political, religious, and legal aspects of the history of magic in Russia. The author also provides translations of some key texts.

The Bathhouse at Midnight will be invaluable for anyone--student, teacher, or general reader--with an interest in Russia, magic, or the occult. It is unique in its field and is set to become the definitive study of Russian magic.

The story of the beliefs and practices called 'magic' starts in ancient Iran, Greece, and Rome, before entering its crucial Christian phase in the Middle Ages. Centering on the Renaissance and Marsilio Ficino - whose work on magic was the most influential account written in premodern times - this groundbreaking book treats magic as a classical tradition with foundations that were distinctly philosophical. Besides Ficino, the premodern story of magic also features Plotinus, Iamblichus, Proclus, Aquinas, Agrippa, Pomponazzi, Porta, Bruno, Campanella, Descartes, Boyle, Leibniz, and Newton, to name only a few of the prominent thinkers discussed in this book. Because pictures play a key role in the story of magic, this book is richly illustrated.

This book gives the beginner and experienced practitioner alike a modern, 21st century view into the powerful and often misunderstood magical current called 'Chaos Magick'. Written in a clear and easily accessible style it examines the theory behind many techniques used in magical, artistic, religious and scientific systems of thought; then links and applies them towards desired goals. Separated into two volumes the book can be used by the reader as a workbook with rituals, techniques and exercises to be followed, as a window into contemporary magical thought at the turn of the century or simply as a rollercoaster of a good read! However you choose to use it, this book will leave you feeling positive, inspired and ready to apply any of the methods presented to your own life.

En la Enciclopedia de cristales, gemas y metales mAgicos, usted encontrarA la informaciA3n mAs completa disponible sobre las cualidades mAgicas de mAs de cien gemas, piedras y cristales. En esta obra, catalogada como uno de los clAsicos de Cunningham, aprenderA cA3mo identificar las caracterA-sticas particulares de los minerales, sus atribuciones mAgicas, su relaciA3n con los planetas, las deidades, sus poderes y energA-a y usos en general.

A bold exploration of the reintegration of rationality and intuition, science and soul, to foster individual and planetary healing During the scientific revolution, science and soul were drastically separated, propelling humanity into four centuries of scientific exploration based solely on empiricism and rationality. But, as scientist and ecologist Stephan Harding, Ph.D., demonstrates in detail, by reintegrating science with profound personal experiences of psyche and soul, we can reclaim our lost sacred wholeness and help heal ourselves and our planet. The book begins with compelling introductions to depth psychology, alchemy, and Gaia theory--the science of seeing the Earth as an intelligent, self-regulating system, a theory pioneered by the author's mentor James Lovelock. Harding then explores how alchemy, as understood through the depth psychology of C. G. Jung, offers us powerful methods of reuniting rationality and intuition, science and soul. He examines the integration of important alchemical engravings, including those from L'Azoth des Philosophes and the Rosarium Philosophorum, with Gaian science. He shows how the seven key alchemical operations in the Azoth image can help us develop deeply transformative experiences and insights into our interconnectedness with Gaia. He then looks at how the four components of the living Earth--biosphere, atmosphere, hydrosphere, and lithosphere--mesh not only with the four elements of alchemical theory but also with the four functions of consciousness from depth psychology. Woven throughout with the author's own experiences of Gaia alchemy, the book also offers guided meditations and contemplative exercises to open your receptivity to messages from the biosphere and help you develop your own Gaian alchemical way of life, full of wonder and healing.

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.

Ranging from the pre-Christian era to Robert Boyle and Isaac Newton at the end of the seventeenth century, this Reader covers a broad range of alchemical authors and works. Organized chronologically, it includes around thirty selections in authoritative but lightly-modernized versions. The selections will provide the reader with a basic introduction to the field and its interdisciplinary links with science and medicine, philosophy, religion, and literature and the arts.

'The confrontation with evil manifests as a battle taking place on many levels, the outcome of which lies in the hands of each one of us alive today. The most important requisite is the creating of a space within us in which a new consciousness, the Imagination, will gradually be able to arise. Much in the future depends on whether a sufficient number of people succeed in reaching this level of experience...' - Maria Betti With the world in turmoil, the greatest challenge facing us today, says Mario Betti, is the inner transformation of our entire being. This rebirth from within heralds a new form of consciousness - a creative imaginative faculty - that is simultaneously a reawakening of the mysterious Sophia, the feminine aspect of the Divinity. Imagination allows us to behold the spiritual forces actively at work in the world, resulting in the possibility of a comprehensive rebirth and renewal of culture.

Defining 'magic' is a maddening task. Over the last century numerous philosophers, anthropologists, historians, and theologians have attempted to pin down its essential meaning, sometimes analysing it in such complex and abstruse depth that it all but loses its sense altogether. For this reason, many people often shy away from providing a detailed definition, assuming it is generally understood as the human control of supernatural forces. 'Magic' continues to pervade the popular imagination and idiom. People feel comfortable with its contemporary multiple meanings, unaware of the controversy, conflict, and debate its definition has caused over two and a half millennia. In common usage today 'magic' is uttered in reference to the supernatural, superstition, illusion, trickery, religious miracles, fantasies, and as a simple superlative. The literary confection known as 'magical realism' has considerable appeal and many modern scientists have ironically incorporated the word into their vocabulary, with their 'magic acid', 'magic bullets' and 'magic angles'. Since the so-called European Enlightenment magic has often been seen as a marker of primitivism, of a benighted earlier stage of human development. Yet across the modern globalized world hundreds of millions continue to resort to magic - and also to fear it. Magic provides explanations and remedies for those living in extreme poverty and without access to alternatives. In the industrial West, with its state welfare systems, religious fundamentalists decry the continued moral threat posed by magic. Under the guise of neo-Paganism, its practice has become a religion in itself. Magic continues to be a truly global issue. This Very Short Introduction does not attempt to provide a concluding definition of magic: it is beyond simple definition. Instead it explores the many ways in which magic, as an idea and a practice, has been understood and employed over the millennia. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

The most complete summation to date of the New Testament evidence for magical practice by Jesus and the early Christians. The very notion of Jesus being a sorcerer runs so against the grain of the Western cultural myth that even non-Christians are likely to find it far-fetched or even vaguely disturbing. Nevertheless, scholars steadily accumulated evidence for magical practices in the New Testament throughout much of the 20th century. It is that ever expanding body of knowledge that has made this book possible. This book examines the following: The nature of the earliest Christian documents, the defects of their trans-mission, and the evidence for the suppression of descriptions of magical acts. The closely related problem of the New Testament accounts as historical sources. The radically apocalyptic nature of Jesus' message and the expectations of the early church. The failure of the apocalypse to occur and the theological reaction to that failure. The role of magic and mystery religion in early Christianity. A revisiting of the story of the "beloved disciple" and what it may tell us about Jesus and suppression of evidence about his life. Contents: Documentary Evidence / Infancy Narratives / Confrontation / Resurrection as Ghost Story /Apocalyptic Prophet / Apocalypse Postponed, / Magic and Mystery, / Jesus the Magician / Spirit Versus Spirit, / Ecstatic Inner Circle, / Christian Mysteries, / Secret Gospel of Mark, / Beloved Disciple, / On the Use of Boys in Magic, / Apocalypse, Magic, and Christianity, / "Son of David." / Mary Magdalene

Reuchlin’s keen interest in Jewish mysticism resulted in the original publication of this work in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and the third on the "practical Kabbalah." The German humanist Johann Reuchlin (1455-1522) defended the value of Jewish scholarship and literature when it was unwise and unpopular to do so. As G. Lloyd Jones points out, "A marked mistrust of the Jews had developed among Christian scholars during the later Middle Ages. It was claimed that the rabbis had purposely falsified the text of the Old Testament and given erroneous explanations of passages which were capable of a christological interpretation." Christian scholars most certainly did not advocate learning the Hebrew language. Reuchlin was exceptional in pursuing and promoting Hebrew studies, believing that a working knowledge of that language was essential for a true appreciation of the Bible and rabbinic literature. Refusing to join Christian contemporaries who wished to destroy the Kabbalah and the Talmud, he spoke out against ignorance. Christians could have a useful dialogue with Jews if they gained a thorough knowledge of the writings of Jewish exegetes and philosophers. Toward that end he proposed university endowments that aroused the fury of opponents and led to the famous "battle of the books." Reuchlin's keen interest in Jewish mysticism resulted in the publication of De arte cabalistica in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and tdhe third on the "practical Kabbalah." According to Jones, "Reuchlin demonstrates how Christians can make profitable use of Jewish mystical writings, and therefore shares with the reader his understanding of the art of the Kabbalah." That art will reach more readers in this modern English-language translation by Martin and Sarah Goodman. It reinforces the historical importance of the man who prevented the destruction of Jewish books and anticipated the more liberal climate of the Reformation.

During the late thirteenth and early fourteenth centuries a group of monks with occult interests donated what became a remarkable collection of more than thirty magic texts to the library of the Benedictine abbey of St. Augustine's in Canterbury. The monks collected texts that provided positive justifications for the practice of magic and books in which works of magic were copied side by side with works of more licit genres. In Magic in the Cloister, Sophie Page uses this collection to explore the gradual shift toward more positive attitudes to magical texts and ideas in medieval Europe. She examines what attracted monks to magic texts, in spite of the dangers involved in studying condemned works, and how they combined magic with their intellectual interests and monastic life. By showing how it was possible for religious insiders to integrate magical studies with their orthodox worldview, Magic in the Cloister contributes to a broader understanding of the role of magical texts and ideas and their acceptance in the late Middle Ages.

Every culture makes a distinction between what it perceives as `true religion' and `magic'. These essays explore the history of this tradition in Judaism and Christianity.