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This collection of works expand over several centuries of Magi and Sorcerers throughout the history of Ceremonial and Transcendental Occult Magic. This work is an anthology of all the source materials used to create today's updated spellbooks and reference journals.
Spells are poems; poetry is spelling. Spell-poems take us into a place where the right words can influence the universe. Spells: 21st Century Occult Poetry brings together 30 contemporary voices exploring the territory between the occult and the subversion of patriarchy. Occult poetics is a method of self-determination and transformation through a summoning of the world, through remaking reality. Capable of holding the contradictions of identity and trauma, poetry as magical language is talismanic, offering a sacred space away from everyday experiences of oppression. Spells honours the world of feeling, the world of the unconscious, the world of the body: desires and practices that are messy and diverse, as well as joyful, fun and celebratory. Contains new work by: Kaveh Akbar, Rachael Allen, Nuar Alsadir, Khairani Barokka, Emily Berry, A.K. Blakemore, Jen Calleja, Vahni Capildeo, Kayo Chingonyi, Elinor Cleghorn, CAConrad, Nia Davies, Kate Duckney, Livia Franchini, Will Harris, Caspar Heinemann, Lucy Ives, Rebecca May Johnson, Bhanu Kapil, Amy Key, Daisy Lafarge, Dorothea Lasky, Ursula K. Le Guin, Francesca Lisette, Canisia Lubrin, Karen McCarthy Woolf, Lucy Mercer, Hoa Nguyen, Rebecca Perry, Nat Raha, Nisha Ramayya, Ariana Reines, Sophie Robinson, Erica Scourti, Dolly Turing & Jane Yeh.
Transcendental Magic: Its Doctrine and Ritual by Éliphas Lévi explores magic, the "esoteric science," and its place between science and religion. Born Alphonse Louis Constant in 1810, this French occultist originally planned for a career in the Catholic Church. Constant was educated at Saint Sulpice's seminary, and planned to become a priest. Yet just before he was to receive his ordination at age 26, Constant renounced his ecclesiastical goals and returned to civilian life. The following years tested Constant's conscience and resilience. He was disowned by his family, and worked as a tutor to earn an income. Without the structure from the seminary, he found himself adrift. Constant dedicated much of his early life to promoting the ideals of a utopian socialist society that worked for the economic improvement of all people. He shared these ideas in an early work called The Bible of Liberty. Within an hour of its release, the copies were seized by French authorities, and Constant spent the next six months in prison. After a failed marriage and the death of his young daughter, Constant discovered the world of the occult and mysticism. He became a ceremonial magician, and developed a social circle of many of the occultists and Kabbalists of the time. Writing on the subject under the Hebrew name Éliphas Lévi, he began to share his ideas on magic with the public in the 1850s. Lévi's first published book on ritual magic is the two-part work, Transcendental Magic: Its Doctrines and Rituals. The two parts were first published as single work with a thorough biographical introduction in 1958. This work explores the magician's foundations for his spiritual beliefs, as well as his idea that an elite class of priests would be necessary to lead the people into both social and magical order. He writes, "Occult philosophy seems to have been the nurse and godmother of all intellectual forces, the key of all divine obscurities, and the absolute mistress of society, in those ages when it was exclusively reserved for the education of priests and of kings...Magic is the traditional science of the secrets of Nature which comes to us from the Magi." Part One, The Doctrine of Transcendental Magic, was first published in 1854. This work establishes the concepts behind symbols like the tetragram and pentagram, the significance of Hebrew letters and numbers, and the relationship between science, occultism, and formal religion. Lévi was the first to document the meaning of the points of the pentagram. He stated that a pentagram with only one point up and two down is a symbol of the Savior, and a pentagram with two points up and one down is a "symbol of evil and attracts sinister forces." Part Two, The Rituals of Transcendental Magic, was published in 1856. It discusses the actual materials, processes, and settings for conducting ritual magic. The practitioner must purify himself through a temperate diet, regular sleep, and thorough attention to cleaning and hygiene. A complete description of tools like a magical lamp, rod, sword, and dagger follows, leaving the magician well equipped to perform ceremonies and rituals. Lévi also added the Tarot to the tools of the magician, which was a new development in the occultism of the time. Although Lévi didn't enjoy much notoriety during his life, his works eventually became highly influential among other occultists, and he is now considered one of the fathers of modern mysticism. Famous occultist Aleister Crowley even claimed to be Lévi himself in one of his past lives. Additionally, Arthur Edward Waite and Pamela Colman Smith created the Waite-Smith deck based on Éliphas Lévi's writings, which is the basis for most modern Tarot decks.
This book explores the religious foundations, political and social significance, and aesthetic aspects of the theatre created by the leaders of the Occult Revival. Lingan shows how theatre contributed to the fragmentation of Western religious culture and how contemporary theatre plays a part in the development of alternative, occult religions.
"From the hoodoo-inspired sounds of Elvis Presley to the Eastern odysseys of George Harrison, from the dark dalliances of Led Zeppelin to the Masonic imagery of today's hip-hop scene, the occult has long breathed life into rock and hip-hop--and, indeed, esoteric and supernatural traditions are a key ingredient behind the emergence and development of rock and roll ... [and in this book] writer and critic Peter Bebergal illuminates this web of influences"--Amazon.com.
Intensely suggestive, he is at the same time without much depth; splendid in generalisation, he is without accuracy in detail. It would be difficult to cite a worse guide over mere matters of fact. Had Lévi been left to himself, he would not have got far in occult science because his Gallic vivacity would have been blunted too quickly by the horrors of studious research. But he did somehow fell within a circle of initiation which curtailed the necessity for such research, and put him in the right path. Lévi was scarcely a transcendentalist, not even a mystic. Instinctively a materialist, he approached perilously towards atheism as when he stated that God is a hypothesis which is “very probably necessary.” His prophetic utterances upon the mission of Napoleon III have been stultified by subsequent events. Éliphas Lévi reflected a high idealism and an inner revolt against the injustices of the times. To Madame Blavatsky he was “undoubtedly a great occultist,” but “being a charming and witty writer,” has “more mystified than taught in his many volumes on magic.” Under no circumstances did she look upon him as an Initiate or a practical occultist. His style is poetical and quite charming. But what has he really taught us? Nothing, absolutely nothing — except, perhaps, the exuberance of the French language and his quaint wit. Not one single aspirant has become an Occultist by following the teaching of the French magus simply because, though Lévi evidently got his secrets from an Initiate, he never received the right to initiate others, says Blavatsky.
1891 a compendium of transcendental doctrine & experiment, embracing an account of magical practices of secret sciences in connection with magic of the professors of magical arts & of modern spiritualism, mesmerism & theosophy. Contents: Magic; Defini.