Monday, July 31, 2006

An Approach To The Operation Of The Arbatel Of Magic

An Approach To The Operation Of The Arbatel Of Magic Cover

Book: An Approach To The Operation Of The Arbatel Of Magic by Phil Legard

The "Arbatel of Magic" appeared at Basle, Switzerland in 1575 in Latin and is one of the lesser known works of the ‘grimoire’ tradition. Waite writes that it has the quality of true transcendental literature, being free from ‘dangerous instruction which makes for open Black Magic.’ While it may be going a little to far to praise it as having transcendental quality, it can be considered more aligned with ‘white magic’ (whatever that may be) than most other books of the grimoire tradition. It is unfortunate that only one part of the book has survived or was ever written, being called the Isagoge, or Fundamental Instructions. The work promised a further eight volumes, concerning themselves with "Microcosmical Magic", "Olympic Magic", "Hesiodiacal and Homerical Magic", "Sibylline Magic", "Pythagorical Magic", "The Magic of Appolonius", "Hermetical Magic" and "Prophetical Magic". It would seem that "Arbatel" is the name of an angel or spirit, although a preliminary search turns up no such angel as ‘Arbatel’ in the more popular works of occult lore. The Isagoge contains seven groups of seven aphorisms, most of these consist of and eclectic mixture of mainly Christian and Judaic lore, with influences from Pythagoras and other esoteric philosophers. Examples of the information presented include spiritual hierarchies, the properties of certain numbers, prayers and various other spiritual secrets. We shall be mainly concerned with the third septenary, which discusses the so-called ‘Olympic Spirits’ and the method of calling upon them.

Download Phil Legard's eBook: An Approach To The Operation Of The Arbatel Of Magic

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Wednesday, July 26, 2006

The Hermetic And Rosicrucian Mystery

The Hermetic And Rosicrucian Mystery Cover

Book: The Hermetic And Rosicrucian Mystery by Arthur Edward Waite

We are on1y beginning, and that by very slow stages, to enter into our inheritance from the past; and still perhaps in respect of its larger part we are seeking far and wide for the treasures of the mystic Basra. But these treasures are of more than one species and more than a single order; for that measure to which we are approximating and for that part which we hold, we shall be well advised to realize that there are some things which belong to the essences while some are of the accidents only. I do not think that among all the wise of the ages, in whatsoever regions of the world, there has been ever any difference of opinion about the true object of research; the modes and form of the quest have varied, and that widely, but to one point have all the roads con-verged.

Therein is no change or shadow of vicissitude. We may hear of shorter roads, and one would say at first sight that such a suggestion may be true indubitably, but in one sense it is rather a convention of language and in another it is a commonplace which tends to confuse the issues. It is a convention of lan-guage because the great quests are not pursued in time or place, and it would be just as true to say that in a journey from the cir-cumference to the centre all roads are the same length, supposing that they are straight roads. It is a commonplace because if any one should enter the byways or return on his path and restart, it is obvious that he must look to be delayed. Further-more, it may be true that all paths lead ultimately to the centre, and that if we descend into hell there may be still a way back to the light, as if one ascended to heaven; but in any house of right reason the issues are too clear to consider such extrinsic possibilities.

Download Arthur Edward Waite's eBook: The Hermetic And Rosicrucian Mystery

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Sunday, July 23, 2006

Visualization In Medieval Alchemy

Visualization In Medieval Alchemy Cover

Book: Visualization In Medieval Alchemy by Barbara Obrist

This paper explores major trends in visualization of medieval theories of natural and artificial transformation of substances in relation to their philosophical and theological bases. The function of pictorial forms is analyzed in terms of the prevailing conceptions of science and methods of transmitting knowledge. The documents under examination date from the thirteenth to the fifteenth century. In these, pictorial representations include lists and tables, geometrical figures, depictions of furnaces and apparatus, and figurative elements mainly from the vegetable and animal realms. An effort is made to trace the earliest evidence of these differing pictorial types.

Download Barbara Obrist's eBook: Visualization In Medieval Alchemy

You also can download this ebooks:

Mira Ray - Minerals And Gems In Indian Alchemy
Barbara Obrist - Visualization In Medieval Alchemy

Thursday, July 20, 2006

The Message Of The Stars

The Message Of The Stars Cover

Book: The Message Of The Stars by Max Heindel

It is a matter of common knowledge among mystics that the evolutionary career of mankind is indissolubly bound up with the divine hierarchies who rule the planets and the signs of the Zodiac, and that passage of the Sun and the planets through the twelve signs of the Zodiac, marks man's progress in time and in space. Therefore it is not to be wondered at, that in the course of their investigations into the spiritual development of mankind, the writers have also encountered much that deals with the Zodiac which is the boundary of our evolutionary sphere at the present time. So much has been perceived in THE MEMORY OF NATURE that sheds light upon obscure passages of the Bible, that notes have been made from time to time of different points, but how to collect and collage these dissociated writings into a united whole, has been a great problem for a long time. Even now, the writers know and feel that what they are bringing forth is only a very, very weak attempt to set before the students that great body of facts which have come to them through the memory of nature. They feel, however, that this will give a new and more profound meaning to the old symbols, and that by passing on what has been found they put themselves in line to receive more light.

Download Max Heindel's eBook: The Message Of The Stars

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Saturday, July 15, 2006

The Book Of Dagon Cursed Writings Of Assyrian Priests

The Book Of Dagon Cursed Writings Of Assyrian Priests Cover

Book: The Book Of Dagon Cursed Writings Of Assyrian Priests by Anonymous

The Book of Dagon is unique document written by priests of an Ancient Assyria in XV B.C. Today members of Vermilion Brotherhood unsuccessfully try to blame this writing as fiction of the late medieval times. They come supported with propaganda of some false organizations and have only one goal - to arouse and strengthen distrust to really useful knowledge of Black Practice.

However, the fact that original document, preserved in the library of Gallia Congregation of the Great Black Lodge, was written on oilpaper but not on clay tablets, it can not be strong argument for those, who try to dispute the ancient origin of this book. It’s not a secrete that late Sumerian civilization spent its time in degradation. So that it can explain how clay tablets became most popular things for writings instead of coil-paper parchment. The last one was usually used for writings of business and calculations.

Nevertheless, parchment was often used by Sumerian priests for writing some magical signs, and as a result it might be that in last centuries of Sumerian civilization parchment begot some sacred meaning and later it was forbidden to write and depict on parchment everything except magical information. It’s clear that such a hypothesis doesn’t disprove possibility of someone person used oilpaper for writing some document such as The Book of Dagon.

Title The Book of Dagon was given by Dutchman Jeremiah Van-Meier, who lived in Holland in times of Spanish occupation. He was first European occultist addicted and devoted to Traditions of Sorcery and worship of Elders and Ancient Ones. He found this rarity when traveling through the Palestine.

Now about the language of this book. As there was a difference between methods of sacred and business information, so the language of priests could not be identical to average citizens. It’s known that Assur, Embodiment of the Beast, founder of an Ancient Assyrian Kingdom, granted to his tribe the alphabet UBRASH of 343 signs. It
was lost in time, because some symbols were used seldom and only by the most dedicated and devoted people. Usually priests used about seventy signs to make up even very complicated texts and formulas. These signs are the base of alphabet NAHAR, and the rest of signs were used as prefixes, intanacles etc. So language of Red and Black
Scrolls is based on the alphabet NAHAR.

Latin translation, made by Van-Meier from original document, was preserved in library of Genoa Company merchant Willem Lazarus. As the result, this document along with original text was found by Abbot Bartholomew. Later both texts appeared in Oaksford and came to the hands of Black Lodge during Johann Kellenheims pontificate in 1904.
We introduce you Translation from Latin and original version.

Download Anonymous's eBook: The Book Of Dagon Cursed Writings Of Assyrian Priests

Free eBooks (Can Be Downloaded):

Aleister Crowley - Liber 049 The Collected Writings Of Jack Parsons
Will Herberg - The Writings Of Martin Buber
Anonymous - The Book Of Dagon Cursed Writings Of Assyrian Priests

Wednesday, July 5, 2006

Traditional Witchcraft

Traditional Witchcraft Cover Traditional witchcraft is a religious belief system that has been handed down to us through our traditions and conventions. Traditional witchcraft predates most of the main religions of the world. Some people claim that this knowledge originated several millennia ago, as far back as Paleolithic period.

Though the witchcrafts across the world may have some regional and social dissimilarity, one common feature that runs through the witchcrafts of all the societies is that it is an earth based religion.

Traditional witchcraft is close to what is generally called paganism which is basically the worship of nature. Witchcraft and paganism, as we all know are opposed by Christianity.

Witchcraft in Ancient Times

The mainstay of the people in ancient times was agriculture which depended upon the seasons. The seasons, in turn, were associated with the movement of Earth, Sun and Moon. The people believed in spirits and gods and goddesses and they associated them with Earth, Sun and Moon.

The agriculture year ended with the completion of harvest and sowing of new seeds for the crop in the New Year. This is the reason why Pagans and traditional witches consider Samhain as the agricultural year.

Believers in traditional witchcraft do not follow any guide book, nor do they believe in a singular god or deity. They believe in an all powerful nature. The practitioners of traditional witchcraft have their covens. They select the coven leaders on the basis of their knowledge and experience.

They believe in the existence of spirits and in the equality of all the living beings in the universe. They also, at the same time, recognize their different status. Though they believe in the existence of the deities, yet they call up only the spirits for assistance.

Witches consider that although the spirit world and the physical world are linked, yet they are separate. The only time this veil of separation between the two worlds becomes thin is on the night of Samhain.

Traditional witches use witchcraft in a very practical way. For example, they use herbs to cure the diseases. They may also use hexes and curses in certain cases.
Traditional witchcraft attaches great importance to pentagram and use it for protection, healing and magic. Pentagram itself symbolizes the basic elements such as the earth, fire, water, air and spirit.

Books in PDF format to read:

Ann Moura - Green Witchcraft
Paul Huson - Mastering Witchcraft
Michael Bailey - Historical Dictionary Of Witchcraft

Sunday, July 2, 2006

The Wu Wei Principle Of Taoism

The Wu Wei Principle Of Taoism Cover This unceasing flow of change manifests itself as a natural order governed by unalterable, yet perceivable laws. Paradoxically, it is the constancy of these governing principles (like the rising and setting of the sun and moon and the changing of the seasons) that allows people to recognize and utilize them in their own process of transformation. Gaining an awareness of life's essential unity and learning to cooperate with its natural flow and order enables people to attain a state of being that is both fully free and independent and at the same time fully connected to the life flow of the Universe - being at one with the Tao. From the Taoist viewpoint this represents the ultimate stage of human existence.

The writings of the legendary Taoist sages, Lao Tzu and Chuang Tzu, furnish us with specific principles as a guide to attaining this state of oneness. Through understanding these principles and applying them to daily living we may consciously become a part of life's flow.

A key principle in realizing our oneness with the Tao is that of wu-wei, or "non-doing." Wu-wei refers to behavior that arises from a sense of oneself as connected to others and to one's environment. It is not motivated by a sense of separateness. It is action that is spontaneous and effortless. At the same time it is not to be considered inertia, laziness, or mere passivity. Rather, it is the experience of going with the grain or swimming with the current. Our contemporary expression, "going with the flow," is a direct expression of this fundamental Taoist principle, which in its most basic form refers to behavior occurring in response to the flow of the Tao.

The principle of wu-wei contains certain implications. Foremost among these is the need to consciously experience ourselves as part of the unity of life that is the Tao. Lao Tzu writes that we must be quiet and watchful, learning to listen to both our own inner voices and to the voices of our environment in a non-interfering, receptive manner. In this way we also learn to rely on more than just our intellect and logical mind to gather and assess information. We develop and trust our intuition as our direct connection to the Tao. We heed the intelligence of our whole body, not only our brain. And we learn through our own experience. All of this allows us to respond readily to the needs of the environment, which of course includes ourselves. And just as the Tao functions in a manner to promote harmony and balance, our own actions, performed in the spirit of wu-wei, produce the same result.

Wu-wei also implies action that is spontaneous, natural, and effortless. As with the Tao, this behavior simply flows through us because it is the right action, appropriate to its time and place, and serving the purpose of greater harmony and balance. Chuang Tzu refers to this type of being in the world as flowing, or more poetically (and provocatively), as "purposeless wandering!" How opposite this concept is to some of our most cherished cultural values. To have no purpose is unthinkable and even frightening, certainly anti-social and perhaps pathological in the context of modern day living. And yet it would be difficult to maintain that our current values have promoted harmony and balance, either environmentally or on an individual level.

To allow oneself to "wander without purpose" can be frightening because it challenges some of our most basic assumptions about life, about who we are as humans, and about our role in the world. From a Taoist point of view it is our cherished beliefs - that we exist as separate beings, that we can exercise willful control over all situations, and that our role is to conquer our environment - that lead to a state of disharmony and imbalance. Yet, "the Tao nourishes everything," Lao Tzu writes. If we can learn to follow the Tao, practicing non-action," then nothing remains undone. This means trusting our own bodies, our thoughts and emotions, and also believing that the environment will provide support and guidance. Thus the need to develop watchfulness and quietness of mind.

In cultivating wu-wei, timing becomes an important aspect of our behavior. We learn to perceive processes in their earliest stages and thus are able to take timely action. "Deal with the small before it becomes large," is a well-known dictum from Lao Tzu.

And finally, in the words of Chuang Tzu, we learn "detachment, forgetfulness of results, and abandonment of all hope of profit." By allowing the Tao to work through us, we render our actions truly spontaneous, natural, and effortless. We thus flow with all experiences and feelings as they come and go. We know intuitively that actions which are not ego-motivated, but in response to the needs of the environment, lead toward harmonious balance and give ultimate meaning and "purpose" to our lives. Such actions are attuned to the deepest flow of life itself.

To allow wu-wei to manifest in our lives may seem like a daunting task. And yet, if we pause to reflect on our past experiences, we will recall possibly many instances when our actions were spontaneous and natural, when they arose out of the needs of the moment without thought of profit or tangible result. "The work is done and then forgotten. And so it lasts forever," writes Lao Tzu.

By listening carefully within, as well as to our surroundings, by remembering that we are part of an interconnected whole, by remaining still until action is called forth, we can perform valuable, necessary, and long-lasting service in the world while cultivating our ability to be at one with the Tao. Such is the power of wu-wei, allowing ourselves to be guided by the Tao.

Books in PDF format to read:

John Musick - The Witch Of Salem
Medieval Grimoires - The Grimoire Of Honorius
Irv Slauson - The Religion Of Odin
Anonymous - Basic Principles Of The Craft
Aleister Crowley - The World Of Tarot