Daemonic Magic

This dissertation seeks to define the importance of John Dee’s interpretation of mediaeval and Renaissance esoterica regarding the contacting of daemons and its evolution into a body of astrological and terrestrial correspondences and intelligences that included a Biblical primordial language, or a lingua adamica. The intention and transmission of John Dee’s angel magic is linked to the philosophy outlined in his earlier works, most notably the Monas Hieroglyphica, and so this dissertation also provides a philosophical background to Dee’s angel magic. The aim of this dissertation is to establish Dee’s conversations with angels as a magic system that is a direct descendant of Solomonic and Ficinian magic with unique Kabbalistic elements. It is primarily by the Neoplatonic, Hermetic, Kabbalistic, and alchemical philosophy presented in the Monas Hieroglyphica that interest in Dee’s angel magic was transmitted through the Rosicrucian movement. Through Johann Valentin Andreae’s Chymische Hochzeit Christiani Rosencreutz anno 1459, the emphasis on a spiritual, inner alchemy became attached to Dee’s philosophy. Figures such as Elias Ashmole, Ebenezer Sibley, Francis Barret, and Frederick Hockley were crucial in the transmission of interest in Dee’s practical angel magic and Hermetic philosophy to the founders of the Hermetic Order of the Golden Dawn. The rituals of the Golden Dawn utilized Dee’s angel magic, in addition to creative Kabbalistic elements, to form a singular practice that has influenced Western esoterica of the modern age. This study utilizes a careful analysis of primary sources including the original manuscripts of the Sloane archives, the most recent scholarly editions of Dee’s works, authoritative editions of original documents linked to Rosicrucianism, and Israel Regardie’s texts on Golden Dawn practices.

Notes on Matt Cardin, “In Search of Higher Intelligence: The Daemonic Muse(s) of Crowley, Leary, & Robert Anton Wilson,” in Angela Voss & William Rowlandson (eds.), Daimonic Imagination: Uncanny Intelligence, Cambridge Scholars, Newcastle, 2013, pp. 266-281.

Most musicians, artists, poets, adepts and shamans collaborate with the Muse. The Hindu knew the phenomenon as apauruseya, śruti, and ākāśavāni. We discuss it as prophecy, Dionysian ecstasy, Bacchus, the Jungian collective unconscious, race consciousness, and the Akashic Record.

The metaphysics of the multiverses demand that we understand the Muse as an autonomous projection of human consciousness.

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415 Pages of biblical to Greek to Egyptian to Phoenician and other gods of different lands History!
Chapter Contents -
I. What the treatise on the Gospel promises
II. The charges usually brought against us by those who try to slander our doctrines
III. That we did not adopt the sentiments of the word of salvation without inquiry
IV. Our adoption of belief in the greatest blessings is not uncritical as to time
V. We did not forsake the superstitious errors of our fathers without sound reason
VI. Primitive theology of Phoenicians and Egyptians
VII. Character of the cosmogony of the Greeks
VIII. Philosophers' opinions concerning the system of the universe
IX. The ancients worshipped no other gods than the celestial luminaries, knowing nothing of the God of the universe, nor even of the erection of carved images, nor of daemons The stories about the gods among other nations are of later introduction
X. Theology of the Phoenicians

This paper deals with some questions concerning the iconography, iconology and date of execution of the famous mosaic pavement from Sheikh Zoueide in Sinai, now exibited in the Ismailiya Museum. The author analyses both the mythological mosaic with the representation of various subjects, like Dionysiac procession, Nilotic theme, Hippolytos and Phaedra, and another geometric mosaic. The iconological study of all symbolic elements sheds light on the mentality of Nestor who lived in this house and of other inhabitants of the city.  The author sees the great influence of Egypt probably of Alexandria, in the mosaic's style. He also discusses stylistic problems and suggests a date of its execution in the first half of the 5th century.
On the iconological study of the mosaic see also: M.T. Olszewski, Mauvais œil et protection contre l'envie dans la mosaïque de Cheikh Zouède au Sinaï (IV-Ve siècle), published in: Paunier, D., Schmidt, Ch (ed. by), la Mosaïque gréco-romaine VIII. Actes du  VIIIe Colloque international de la mosaïque antique et médiévale, Lausanne 1997 (2001), pp. 276-301.
M.T.Olszewski, Two Late Antique synonymous mosaics from Sheikh Zuweid (Egypt) and Vinon (France) (translated) / Deux  mosaïques  synonimiques  de l’antiquité tardive: Cheikh  Zouède  (Egypte)  et  Vinon  (France) / Dwie późnoantyczne mozaiki synonimiczne z Szeikh Zued (Egipt) i Vinon (Francja) - (in Polish), Światowit IV-A, 2002, pp. 99-105.

On the basis of the preserved evidence, corpse daemons were practically employed in two specific fields: in love magic and in chariot racing. In this respect, the material of our sources seems significant: in Egyptian papyri the daemons are primarily used in erotic magic, whereas in lead tablets they are meant to manipulate chariot races. The study examines all known occurrences of nekydaimones, analyz- ing their functions and names, whenever referred to in the sources.

Dr Patricia MacCormack (30th November, 2010) – The daemonic vulva. The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host and compère)

This talk will attempt to playfully involute demonic invocation and chaos magick through the patterning of female genitalia toward a queer feminist ethics of occultism. The vulva is threshold of internal and external, it is made up of more than one organ – clitoris, labia majora and minora, vagina, cervix, and the general perineal area – a pineal perinaeum if you like. The vulva is a conceptual gate, just like the gates through which we enter into unnatural worlds and interkingdom, interworld and interspirit alliances in enochian sex magick and necronomic chaos magick. Through ritual we can become vulvas – paradigmatically and conceptually. We can think and act like vulvas.
Like, and through chaos magick, becoming vulva is involuted and undone, creating a larval sexuality – immature and transformed at every synthesis, which acts not toward a thing but toward its metamorphosis, toward perceiving itself which cannot be perceived, toward the imperceptibility within repetition where all elements within syntheses are dissipated, disoriented and reoriented with each turn, each folding and each alteration in the aspects of involution. Vulvas and chaos offer infinity.

This book (my revised dissertation) analyses the history of the concept of 'magic' spanning about 2,500 years. Following an introduction discussing the problem of academic definitions of 'magic' in general, the book presents the comprehensive history of the concept of 'magic' for the first time, from its origins in antiquity to the 20th century. Polemic texts with an external perspective are included in equal measure along with authors that described and understood themselves as 'magicians' in Western cultural history.

Cheikh Zouède est un village localisé sur la côte ouest du Sinaï, entre Rafah (19 km au sud) et El' Arîche et quelques dizaines de kilomètres de Gaza (54 km au S.-O. de Gaza et 144 km de Jérusalem). Il est identifié avec Bitulion, une ville épiscopale au VIe siècle dont l'histoire remonte à l'époque sémitique avec quelques fondations. A l'époque ptolémaïque existe un bourg, Bytyl, témoigné par la céramique rhodienne (amphores estampillées).
La fouille de 1913 n'était qu'un dégagement rapide des vestiges archéologiques sans méthode au sens actuel du terme. La mosaïque figurative (4,75 x 3 m), très bien conservée, occupe la partie Est d'une grande pièce rectangulaire (7,25 x 6,60 m). A l'ouest de cette mosaïque est juxtaposé un panneau géométrique (1, 72 x 1,65 m). Ces deux mosaïques polychromes contrastent avec le sol monochrome en tesselles blanche.
Le visiteur se trouvait d'abord en face d'une longue inscription, le panneau central déroulé en deux registres figurait un thiase dionysiaque, enfin le dernier illustrait le mythe de Phèdre et d'Hippolyte accompagné au-dessus d'une inscription et couronné d'une autre.
L’auteur analyse trois inscriptions et trois images figurées du point de vue du vocabulaire utilises, de  l’iconographie ainsi que de l’iconologie en suivant leurs apparitions depuis la tragédie grecque jusqu’ à l’époque tardive.
Nous nous demandons si l'inscription contre le Mauvais Œil et l'Envie est placée intentionnellement près du mythe de Phèdre et d'Hippolyte. Il fait allusion aux conséquences destructrices d'un regard maléfique, malheur à celui qui tenterait d'entrer avec de semblables intentions. l'hypothèse nous semble défendable. Nous connaissons toute une série d'inscriptions exprimant l'idée : « Que l'on souhaite du bien ou du mal, il sera rendu au double ».
Dionysos et Héraclès sont associés dans les écrits théologiques de Julien. Le premier veille que la vie ait un sens et le deuxième est un dieu <<gardien>> et <<protecteur>> du monde. Ces caractéristiques attribuées à Dionysos et à Héraclès expliquent leur présence sur cette mosaïque.
Il serait tout à fait justifié de comparer le programme de la mosaïque de Cheikh Zouède avec celui de la villa gauloise de Vinon en Narbonnaise interprétée d'une façon excellente par Henri Lavagne. Nous voyons aussi quelques parallèles avec des inscriptions saluant le visiteur (HAIREI) et l’avertissant (KAISU) en même temps. C'est le cas de la maison de Dionysos à Néa Paphos qui a fait l’objet d’une très bonne étude de Ch. Kondelon. Les mosaïques du vestibule de la maison du Mauvais Œil ont également le pouvoir protecteur comme Doro Levi l’a justement expliqué.
Ce pavement du Sinaï d'une vaste propriété nous laisse penser que ses habitants devaient être hellénisées et profondément païens. Ils se servent de la mythologie pour décorer leur demeure et se protègent contre l'intrusion des forces maléfiques. Le propriétaire est un homme cultivé et le filokalos. Le choix des sujets mythologiques pour représenter des idées qui sont exprimées sur d'autres mosaïques d'une façon beaucoup moins sophistiquée témoigne de son goût raffiné. La date de l'exécution de la mosaïque reste discutable, malgré quelques analogies iconographiques et stylistiques suggérant plutôt la période entre les premières moitiés du IVe et du Ve siècles ( sur la datation et le style de la mosaïque cf. M. T. Olszewski, La mosaïque de style naïf de Cheikh Zouède au Sinaï , Archeologia (Warsaw) 53, 2002, pp. 45–61, pls III+VI).

From 1st to 4th centuries AD Greco-Roman World had lived a transformation process in all social institutions including religion. Prayers and hymns in Greek magical papyri provides to know what people really thought and believed in conjunction with sensitive nature of the mageia. In this direction, it is possible to observe traces of “new religion concept” and cosmic system belonging to society of this period who lived in Roman Middle East. Texts show a great monotheist tendency and syncretism in the religious structure and in parallel with them, draw a new syncretic cosmic system before absolute domination of Christianity. Revealing characteristics of this structure including various monotheist and polytheist religious traditions will provide to enlighten this sophisticated period and throw light on cultural bases which Christianity had placed as a systematic body.

Late capitalism—marked by the increased financialization, commodification, and industrialization of all sectors of lived experience—re-presents for us daily the universality of a world system whose flagrant concentration of wealth jeopardizes the continuity of life itself. This process has its origin in the dawn of philosophy, developing as the logical consequence of an ego-driven will to power: the archetypal dimensions of symbolic consciousness constitute an evolutionary force imaginatively determining the future according to its own constitutive motivations. This presentation draws from ancient and modern philosophical insights into the nature of power, property, and profit, attempting to “raise” into collective consciousness those spiritual truths that call us to attune to (the vibrational resonance patterns of) an unbounded cosmic-erotic energeia.