Occultism

This study provides a balanced account of the events that led to the separation of the American Section (headed by William Q. Judge) of the Theosophical Society in 1895 from their international Headquarters in Adyar, India (with Henry S. Olcott as President). William Q. Judge was the General Secretary of the American Section and one of the Society's original founders (along with Henry S. Olcott and Helena P. Blavatsky and others).  After the death of Helena P. Blavatsky in 1891, Judge was accused of forging letters from the Masters associated with the Society by Olcott and Annie Besant (who had joined the Society in May 1889).
The Preface to book published September 2016.
This book is available on eBay as of February 2022, or you can email the publisher at alexandriawest977@gmail.com.

The Bible is full of references to magic and divination, but we rarely find attestations of witches and witchcraft, i.e. women performing acts of black magic. However, there is a mysterious passage in the Book of Ezekiel which seems to relate exactly that. In this compelling lecture Dr Alinda Damsma throws light on the identity and practices of these women, seeing them in the context of other known activities in the Ancient Near East. More info: https://www.treadwells-london.com/events-1/the-bibles-own-witches?mc_cid=27225007b0&mc_eid=50358b363f

Primo vero modello letterario di Pirandello, Luigi Capuana, verista atipico incline al richiamo dell’occulto, contribuì a indirizzare ideologicamente l’agrigentino a fine ‘800 sulla via dell’irrazionale, sollecitando in lui un concreto interesse per le dottrine teosofiche e spiritiche. Fine di questo saggio è mostrare come l’influenza operata dallo scrittore di Mineo su Pirandello possa declinarsi anche su matrici oniriche, attraverso una indagine di analogie e nessi che intercorrono tra "Sogni… non sogni!" (1905) del primo e "Visita" (1935) del secondo. È infatti il suggestivo tema della «realtà del sogno» – di probabile ascendenza teosofica e frequente nell’ultima produzione pirandelliana – a raccordare i due lavori, prospettando un inaspettato e rinnovato rapporto tra i due scrittori per cui il mondo reale è intimamente connaturato a quello “di là”: "Visita" rappresenta inoltre un primo e pionieristico approccio di un processo estetico di conversione irrazionalistica del momento artistico che Pirandello avrebbe poi più ampiamente operato in Effetti d’un sogno interrotto e nei "Giganti della montagna", inaugurando una breve nuova stagione che solo la morte avrebbe interrotto.

Abraham Abulafia (1240–1290) is considered to be one of the most significant Jewish mystics and is one of the few who taught a comprehensive system of meditative practices designed to induce ecstatic religious experiences. At the heart of Abulafia’s meditation techniques lies the coordination of breath and body while pronouncing the Hebrew letters of the Name of God. Specifically, Abulafia instructs the practitioner to empty and stop the breath, paralleling a technical breathing practice in Yogic Pranayama called “Kumbhaka”. The Islamic polymath Al-Biruni’s (973–1048) Arabic translation of Patanjali’s Yoga Sutras is proposed as one possible transmission vector for this Yoga technique across radically different cultures and geographies into Abulafia’s method, which then profoundly influenced major Jewish personalities down to our day.

Il saggio intende approfondire l’influenza di Luigi Capuana, verista aperto alle fascinazioni dell’occulto, su "Effetti d’un sogno interrotto" (1936), l’ultima novella di Pirandello, in cui i sogni diventano realtà, il fantastico è consuetudine e i fantasmi prendono vita. In un clima sospeso tra sonno e veglia, nell’intreccio di Eros e Thanatos, in questo racconto – in cui è pure rinvenibile l’ascendenza di Théophile Gautier – si dischiude in forme peculiari l’anelito pirandelliano a declinare irrazionalisticamente l’atto creativo secondo i dettami capuaniani in Spiritismo? (1884) prima e, velatamente, ne L’allucinato (1897) poi: un intento egualmente centrale ne I giganti della montagna, in cui le antiche influenze della teosofia e dello spiritismo, ereditate anticamente dal Capuana e mediate dall’ausilio delle nuove tecniche cinematografiche, affiorano ancora per un’ultima volta.

More than any other object of historical and anthropological study, Islamicate occult science cuts to the quick of what it means to be modern, to be Western, to be scientific. Yet nowhere else are 19th-century colonialist metaphysics and materialist cosmology more firmly entrenched. The piecemeal, truncated study of “Magic in Islam” to date has thus of-ten been pursued in service of either scientistic or religionist agendas, whereby magic can only ever be failed science or apolitical religion, and Islam can never be the West; Islamic Magic as simply Western and often imperial Science-and-Religion is thereby utterly disappeared from historiographical purview. And even those Islamicist historians of science and historians of religion who eschew ideology in favor of rigorously empirical philology, the majority, have tended to favor outsider, polemical discourses over insider, practitioner ones, and “classical” sources over “postclassical,” resulting in bizarre historiographical distortions and the disenchanting sanitization of Islamicate societies past and present. This manifesto therefore proposes a way out of this dire epistemological and ethical bind. To re-store Islamic Magic to its rightful place in Western intellectual and cultural history, especially history of science, we must take far more seriously the panpsychist cosmology on which it is predicated, and realize that our own reflexive materialism commits us willynilly to a colonialist agenda that is, ironically, both antireligious and antiscientific.

According to the Bible, Eve was the first to heed Satan’s advice to eat of the forbidden fruit. The notion of woman as the Devil’s accomplice is prominent throughout the history of Christianity. During the nineteenth century, rebellious females performed counter-readings of this misogynist tradition. Hereby, Lucifer was reconceptualised as a feminist liberator of womankind, and Eve became a heroine. In these reimaginings, Satan is an ally in the struggle against a patriarchy supported by God the Father and his male priests.

This study delineates how such Satanic feminism is expressed in a number of nineteenth-century esoteric works, literary texts, autobiographies, pamphlets and journals, newspaper articles, paintings, sculptures and even artefacts of consumer culture such as jewellery.

In the material, four motifs in particular are prominent: 1) interpretations of Eve’s role in the fall of man as something positive, 2) the witch as a proto-feminist figure, 3) the demon lover as an emancipator, 4) a feminised Satan contrasted with an oppressive male God. A fifth and less central motif is conceptions of Lilith, according to Jewish lore the unruly first wife of Adam, as the first feminist.

The analysis focuses on interfaces between esotericism and the political realm, as well as the interdependence of literature and the occult. New light is thus shed on neglected aspects of the intellectual history of feminism, Satanism and revisionary mythmaking. The study is informed by theories concerning counter-readings, counter-discourses and counter-myths, and in particular highlights the complex interplay of such phenomena and the hegemonic discourses that demonised feminism. A key theme in this context is the limits and paradoxes of inversion as a subversive strategy.

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“The Elven Way” by The Silver Elves describes the Mystical, Magical, Spiritual Path of the Elf folk and their connection to the Shining Ones, those supra-dimensional beings who are our guides, guardians, ancient kindred and the source of our enlightenment. This is High Elven Spirituality and Magic and written for advanced elven adepts and magical folk of all kinds.
"The Elven Way passes beyond the fields of the known into the forest of the unknown illuminated by the glow of the elves."
(From the cover)

"One of the central questions in the study of modern Western Esotericism concerns the continued appeal of magic; how did magic survive “the disenchantment of the world”? An appealing explanation has been that the emergence of “occultist magic”, based on the writings of Eliphas Lévi (1810–1875) and the teachings of the Hermetic Order of the Golden Dawn (est. 1888) in particular, resulted in a “psychologisation” of magic. By interpreting magical practices as psychological techniques, and the trafficking with esoteric entities as manipulation of internal, psychological states rather than externally real spiritual beings it has become possible for well-educated, upper middle class moderners to retain both their belief in magic and their rational integrity.
By presenting a case study of one of the most influential modern occultists, Aleister Crowley (1875– 1947), this article seeks to demonstrate that “the psychologisation thesis” is not entirely tenable. Special notice will be given to Crowley’s magical system, presented as “Scientific Illuminism”, and the role and appeal of science in that system. Contrary to the psychologisation thesis, which it will be argued represents a sort of “psychological escapism”, Crowley did not seek to insulate his magical beliefs from his rational beliefs by withdrawing them to the realm of psychology and internal states; instead, influenced by the ideals of scientific naturalism, he sought to devise a naturalistic method by which magical practice could be rationally criticised, tested and refined. In short, it will be argued that Crowley’s system represent a move towards the naturalisation rather than the psychologisation of magic.
In addition to presenting a close reading of some of Crowley’s ideas on the relation between science and magic, a historical contextualisation will be provided, in which special notice will be given to Crowley’s relation to prominent intellectual currents with interest in this issue, including the Society for Psychical Research, Sir James Frazer, and naturalist philosophers and psychologists, from T. H. Huxley to Henry Maudsley.
"

For the past forty years shamanism has drawn increasing attention among the general public and academics. There is an enormous literature on shamanism, but no one has tried to understand why and how Western intellectual and popular culture became so fascinated with the topic. Behind fictional and non-fictional works on shamanism, Andrei A. Znamenski uncovers an exciting story that mirrors changing Western attitudes toward the primitive. The Beauty of the Primitive explores how shamanism, an obscure word introduced by the eighteenth-century German explorers of Siberia, entered Western humanities and social sciences, and has now become a powerful idiom used by nature and pagan communities to situate their spiritual quests and anti-modernity sentiments. The major characters of The Beauty of the Primitive are past and present Western scholars, writers, explorers, and spiritual seekers with a variety of views on shamanism. Moving from Enlightenment and Romantic writers and Russian exile ethnographers to the anthropology of Franz Boas to Mircea Eliade and Carlos Castaneda, Znamenski details how the shamanism idiom was gradually transplanted from Siberia to the Native American scene and beyond. He also looks into the circumstances that prompted scholars and writers at first to marginalize shamanism as a mental disorder and then to recast it as high spiritual wisdom in the 1960s and the 1970s. Linking the growing interest in shamanism to the rise of anti-modernism in Western culture and intellectual life, Znamenski examines the role that anthropology, psychology, environmentalism, and Native Americana have played in the emergence of neo-shamanism. He discusses the sources that inspire Western neo-shamans and seeks to explain why lately many of these spiritual seekers have increasingly moved away from non-Western tradition to European folklore. A work of intellectual discovery, The Beauty of the Primitive shows how scholars, writers, and spiritual seekers shape their writings and experiences to suit contemporary cultural, ideological, and spiritual needs. With its interdisciplinary approach and engaging style, it promises to be the definitive account of this neglected strand of intellectual history.

A Great Age, a Manvantara or world period covers 432,000,000 solar years. During a Great Age, there are seven root-races. Each root–race has seven sub-races. Each sub-race is composed of innumerable tribes and offshoots.

By Francois Boulanger

This is an extract from the book, showing the table of contents, the introduction and Chapter 1. Published September 2015 by Avalonia. In this unprecedented work, Christopher A. Smith has meticulously studied no less than 6 original Icelandic manuscripts dating from 1500 to 1860 to extract a picture of the aims, tools and techniques of Icelandic sorcerers. Set against the context of the harsh economic, social and environmental conditions of this North Atlantic island, the book gives a detailed account of the types of spells that were used and the motivations behind them. Hundreds of items from the six books of magic have been analysed to present the reader with a clear idea of the methods that were used, including incantation, invocation of deities and use of the enigmatic magical staves (galdrastafir).  Furthermore, the book goes into great detail concerning the physical tools used by magicians and the kinds of objects that might have been found in a sorcerer’s ‘toolbox’.

The book is lavishly illustrated with images from the original manuscripts. Although it is not intended by any means as a book of instruction, one chapter does focus on workings of certain types and gives suggestions for those brave enough to try them out.

All in all, this work will be an indispensable item for anyone interested in the history of magic in general and of Icelandic magic in particular.

This essay is written by a medievalist but is partly about the modern world. It begins in the special collections of an Ivy League university and ends in a disreputable corner of the internet. It addresses a topic usually in the domain of historians of science and philosophy using the methods of literary analysis. It is therefore appropriate to use the term “magic,” which Erik Davis defines as an inherently ambiguous term that “flicker[s] between” dualities.1 Davis uses the liminal quality of the term to explore the relationship between magic and science, while this essay is primarily concerned with explaining the relationship between magic and poetry, in Arabic and beyond. This relationship pertains to the status of man as microcosm, and to the power of language to change the world. The comparison also helps us understand why both magic and certain types of poetry can sometimes feel like a dirty little secret.

The pseudo-Aristotelian Hermetica (hereafter PsAH) are a group of texts surviving in Arabic that claim to record conversations between Aristotle and Alexander the Great. In these conversations, Aristotle instructs Alexander about the cosmos, the comingto-be of everything in it, and astral magic-more precisely, talismanry, rituals for attracting the spiritual and planetary forces of the cosmos, the creation of amulets, and extensive astrological rules. The purpose of the instruction is to support Alexander's military career and personal life. Aristotle claims to have received this knowledge from Hermes Trismegistus. There are very few studies dedicated to these fascinating and influential texts; therefore, this article offers a preliminary study of the PsAH that introduces the texts and their contexts systematically.

Despite the centrality of the concept of God in Christian theology and Western philosophy for over two millennia, little attention has been given the concept of God in twentieth-century occultism in general, and in the writings of Aleister Crowley (1875-1947) in particular.

A discussion of how G.R.S. Mead shaped 20th-century Anglophone discourse about Gnosticism decades prior to the Nag Hammadi discovery, through his interpretation of the Askew and Bruce Codices, and his popularization of the work of Berlin Coptologist Carl Schmidt. Thanks in part to Mead, the reception-history of the Askew and Bruce Codices goes straight through histories of esotericism, occultism, and magic in the twentieth century.

In the spring of 1946 L. Ron Hubbard and John W. Parsons performed a series of magical rituals with the aim of incarnating the Thelemic goddess Babalon in a human being. Hubbard’s cooperation with Parsons, known as the Babalon Working, remains one of the most controversial events in Hubbard’s pre-Scientology days. This article sets out to describe the content of the magical rituals, as well as their purpose. It is argued that in
order to fully understand these events, it is necessary to approach the Babalon Working from the study of Western esotericism in general, and the study of Enochian magic in particular.

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A splash of something huge resounds through the sea-fog. In the stillness of a dark room, some unspeakable evil is making its approach.

This new selection offers the most chilling and unsettling of Hodgson's short fiction, from encounters with abominations at sea to fireside tales of otherworldly forces from his inventive `occult detective' character Carnacki, the ghost finder.

A master of conjuring atmosphere, when the horror inevitably arrives it is delivered with breathtaking pace and the author's unique evocation of overwhelming panic.

Подтверждена геомагнитная гипотеза полтергейста и мысль о том, что этот феномен может быть некой формой природных явлений, связанных с геофизическими факторами. Причём связь эта носит универсальный характер независимо от его географии. Выявление подобных взаимосвязей в каждом конкретном случае может служить маркером достоверности ПГ-процесса и дает ценную информацию психиатрам и психотерапевтам, оказывающим помощь жертвам полтергейста.


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The geomagnetic poltergeist hypothesis and the idea that this phenomenon may be a form of natural phenomena associated with geophysical factors have been confirmed. Moreover, this connection is universal, regardless of its geography. The identification of such relationships in each specific case can serve as a marker of the reliability of the PG-process and provides valuable information to psychiatrists and psychotherapists who provide assistance to victims of poltergeist.

Die Buchstabenquadrate setzen sich aus den Polygrammfolgen des vierten Teiles von »Des Abraham von Worms Buch der wahren Praktik von der alten Magie« zusammen, wie sie der älteste und zuverlässigste vollständige Zeuge des Magietextes überliefert. Berücksichtigt wurden die wenigen vorsichtigen Konjekturen, die ich in der Edition (»Des Abraham von Worms Buch der wahren Praktik von der alten Magie. Band 1 – Edition. Hamburg 2021) vornehme; nach der Überlieferungslage lassen sich leider nicht alle Symmetriefehler beheben. Zur Zuordnung der Buchstabenquadrate zu den magischen Zwecken des vierten Teiles und zu den Geisternamen des dritten Teiles von »Des Abraham von Worms Buch der wahren Praktik von der alten Magie« verweise ich auf die Edition.

This special issue of the Journal of Hindu Studies explores Gauḍīya Vaiṣṇava engagement with key facets of colonial modernity and its role in shaping modern Hindu discourse. The issue's publication, it is hoped, will serve to both nurture the growing sub-field of Modern Gauḍīya Vaiṣṇava Studies and, more broadly, encourage greater attention to the important contributions of other such sampradāyic Hindu currents to the texture and dynamics of modern Hinduism.

“Ребис, или Тайна Алхимика” представляет собой, несомненно, один из первых настоящих полных  алхимических трактатов XXI века, три тома которого пытаются предоставить очень точные оперативные ключи к различным аспектам Делания, Великого Делания, именуемого так, поскольку оно является единым и тройственным: то есть материальным, психическим и духовным одновременно.

Первый том, посвящённый Молельне, предоставит магические или теургические инструменты, которые одни позволят алхимику утвердить впоследствии свою власть над материей и направить таким образом эту последнюю на короткие пути, считающиеся невозможными...

В противоположность общепринятому представлению, успех в алхимии заключается не в знании химического сочетания, неизвестного современной науке, но в реализации исключения, чуда, на свершение которого позволяет надеяться только предварительная теургическая практика, “si fata te vocant”, “если такова твоя судьба”: именно тогда Дух оплодотворяет Материю и может произойти немыслимое...

Методы и продвижение, изложенные в этом томе, не являются присущими исключительно алхимии и могут также заинтересовать любого человека, стремящегося стать магом.

Après avoir donné quelques clés méthodologiques relative à l'étude de l'ésotérisme chrétien, l'article rappelle les circonstances de l'apparition du martinisme, et en particulier de l'Ordre Martiniste de Papus, puis de l'Eglise gnostique universelle de Jules Doisnel, et montre les proximités de ces milieux entre eux, avec la Franc-maçonnerie occultiste et avec certains milieux spirites.

L'étude se concentre ensuite sur la situation du martinisme dans les années 1960, dans le contexte de la réunion des martinistes dans l'Ordre Martiniste dit de Paris sous la direction de Philippe Encausse (1962). La signature en 1968 du traité d'alliance entre cet Ordre martiniste, auquel s'étaient ralliés les martinistes belges, et l'Eglise gnostique apostolique de Robert Ambelain (partiellement héritée de Doisnel) causa le trouble en Belgique entre martinistes de l'Eglise gnostique et martinistes de l'Eglise Catholique Libérale. Ces derniers, par la création de l'Ordre martiniste de Belgique (Brahy, Warnon, etc) puis de l'OM des Pays Bas, signèrent la rupture avec les fidèles de l'Eglise gnostique. Cette rupture a donné lieu à de nouvelles structures, notamment l'Ordre Martiniste des Chevaliers du Christ (Armand Toussaint) en lien avec l'Eglise rosicrucienne apostolique. L'article tente de présenter de cette histoire complexe un tableau cohérent.

L'article termine par quelques réflexions sur l'importance des filiations dans ces milieux maçonnico-martinistes et gnostiques en tentant d'en montrer les mécanismes et les raisons.