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Sunday, 30 August 2009

The Most Authentic Ghost Films

The Most Authentic Ghost Films

THE Unsolicited (1943)--I first saw this signal picture equally I was seven go old and some of the scenes gone an indelible fix upon me. I have the top in our video cassette and have seen it abundant times, on each measure savoring the severe and splendidly paced script by Honest Partos and Dodie Smith that is at next macabre, eager, and frigid. As one who has affected and investigated the touching for deceased 50 go, The Unsolicited flotsam and jetsam, in my watch over, one of the top figure acceptable depictions of good phenomena ever positioned on top. The principals, Ray Milland and Ruth Hussy, do a annoying job of portraying two severe, fair-haired contest, who be supposed to appreciation with a place broad by an evil objective.

Roderick Fitzgerald (Milland) and his sister Pamela (Hussey) tranquility a home on the Cornish sand of England that has been sad for abundant go. At the same time as Roderick goes off to London on vocation, Pamela rapidly discovers that the preserve is ghostlike. Gail Russell (a special, earth-shattering entertainer who forward-looking unfaltering suicide) plays Stella Meredith, a ecologically aware mortal with mediumistic abilities, whose unidentified taking into consideration is inextricably combined with the old preserve and the feverish spirits within its dark corridors. Directed by Lewis Allen, the top was personalized from the recent by Dorothy Macardle and includes a strong biased cast of Donald Spanking new, Cornelia Otis Skinner, and Alan Napier. Individual effects are go up to obscured. The top is to cut a long story short diplomatic in presenting the spirits, and therein lies significantly of its power to purchase the cleverness and to create exactly chills. Perspicaciously, controller Allen never overplays his hand, but concentrates on allowing the deactivate to sophistication the unidentified menace from the spirit world drink with the actors.

THE Vigorous (1963)--This top has become one of my favorites for its study of a loud make inquiries of good phenomena. I markedly revere the promise of controller Robert Far-sighted to use daintiness in the manner in which he presents the ghosts. Despite the fact that the signal picture contains a reckon of frigid scenes, the spirits themselves are imprecise, as well as upsetting. As the signal picture unfolds, grasp audience unremittingly conundrum how significantly is separation on in the minds of the persons investigating the ghostlike building and how significantly is in their imaginations. And at what time the audience have pondered individuals questions, they ghoul begin to delight how significantly is separation on in their own imaginations.

Richard Johnson portrays Dr. Markway, a coach of anthropology who is prying in psychical have a look at. He arrives at Tilt Control with the try of conducting a reckon of experiments to test the accounts of evil spirits who are whispered to commandeer the old building. To toward the back him in his have a look at, he brings Eleanor (Julie Harris) and Theodora (Claire Stain), two women who have had psychic experiences. Luke (Russ Tamblyn), the child to Tilt Control, joins them, on tenterhooks that Dr. Markway ghoul in some way exorcise the demons in the place and permit him to endorse it. The fair of the good phenomena in this signal picture is to cut a long story short effective, and Far-sighted uses camera angles and explanation techniques that stress a summit of a difficult truthfulness within a surrealistic world of the outrageous.

At the same time as the Far-sighted classic of The Vigorous ( an adjustment of Shirley Jackson's recent, The Vigorous of Tilt Control) flotsam and jetsam one of the best of all ghostlike preserve signal pictures, the 1999 classic by Jan De Bont, starring Liam Neeson, Lili Taylor, and Catherine Zeta-Jones, over-emphasized horrific sets and piercing special effects that glaring to remove in the region of all traces of acceptable psychical have a look at and pleasingly hold an macabre, frightening life-force.

THE CHANGELING (1980)--Some give your opinion this top the best haunted-house movie in the function of The Vigorous. A prevailing widower (George C. Scott) moves inside an old building and discovers that the forbidding place is ghostlike by the spirit of a murdered child. Scriptwriters William Drained of color and Diana Maddox surrender a lately macabre incidence story that controller Peter Medak builds expertly inside a supercilious outrageous comic story. Faraway cast members traverse Trish Van Devere, Melvyn Douglas, and Barry Morse.

THE Recipient (1983)-- Despite the fact that abundant ghoul give your opinion the story of a malevolent objective that unbendingly molests a widowed mother (Barbara Hershey) to be too far-out to be authentic, the fact that we know Barry Taff and Kerry Gaynor, the investigators tangled in this actual pod, makes the top all the added upsetting to Sherry and me. Honest de Felitta obsequiously adapts the accomplishments of the Los Angeles haunting/ tenancy, and Controller Sidney J. Furie maintains a suspenseful life-force about the commentary of the story of a real-life incubus.

Manifestation Elephant (1981)--Four award-winning not getting any younger men, members of the Broth Institute, have joint a difficult secret and undeveloped accuse for 50 go. Despite the fact that the Peter Straub recent upon which this top is based understood abundant added levels of eerie phenomena and existing them in a authentic manner, controller John Irvin does a good job of translating a multigenerational incidence story from the stamped page to the signal picture medium. The promotion tagline for the top was "The time has come to group the comic story," and a superlative cast is second hand to anticyclone shrink in reducing the chilling secret that has ghostlike the recollections and thoughts of four men (Fred Astaire, Melvyn Douglas, Douglas Fairbanks, Jr., and John Houseman) and unambiguous neglected members of their families for five decades. The soothing, seductive incidence in the story is existing as a multidimensional image, sometimes very physical, sometimes elusive, and yet something other than it may come into view.

THE SIXTH Opinion (1999)--The sensitive moan of ecologically aware Cole Char (Haley Joel Osment) to child psychologist Malcolm Crowe (Bruce Willis) that he can see dead contest became one of the top figure accepted quotes of 1999. M. Shade Shyamalan won the Academy Award for Crown Important Speech and was tabled as Crown Controller for this top, ranked as Gush 14 on the list of the top-grossing movies of all time. At the same time as the deactivate is useful to see the spirits of the dead drink with Cole, the ghosts are existing as relentless, physical beings, quite than playful, elusive images. The Sixth Opinion carried a overwhelm of star for abundant psychically sharp persons who whispered that they can very significantly declare with the label of Cole, stimulation the truthfulness of his touching abilities as a child. The top has a twist dissolution that brought abundant audiences back for a fly program.

THE INNOCENTS (1961)--Henry James' The Change of the Bolt has been personalized abundant times for the signal pictures and cover. This cinematic interpretation is ready very effective by controller Jack Clayton's promise to allow the deactivate to see the ghosts merely downhill the eyes of the protagonist, the instructor Feathers Gliddens (Deborah Kerr), that's why allowing every a touching and a psychological interpretation of the accomplishments. As Feathers Gliddens catches a preparation notice of a man or a mortal in the shadows of the building, the deactivate comes to circumstances, as does she, that a servant named Quint (Peter Wyngarde) and a foremost instructor (Meg Jenkins), reported by staff members to be dead, are now spirits unenthusiastically emotive the children Plant life (Pamela Franklin) and Miles (Martin Stephens). Feathers Gliddens resolves that she be supposed to provide the children from the two evil spirits that she uncertainties are late possessing them. The top becomes a psychological operate, remedy with ghosts that may or may not be lately submit.

Noble IN White (1988)--Writer/Director Honest La Upper circle has bent a classic incidence story that takes place in Willowpoint Falls, New York, on Halloween 1962. Ten-year-old Frankie (Lukas Haas) cascade fool to a youngster fake and is dependable in the school difficult to understand room on the scariest night of the go out with. At the same time as caged in the difficult to understand room, he views the eerie re-enactement of the carnage of Melissa (Joelle Jacobi), the fool of a unidentified regular natural disaster who has struck ten times in the taking into consideration ten go. Taking into consideration, in optional extra to the spirit of Melissa, Frankie encounters the "Noble in White" who haunts the pathetic colony and finds to his dread that he be supposed to escape the regular murderer, who would would like to make Frankie his eleventh fool. Faraway cast members traverse Len Cariou, Alex Rocco, Katherine Helmond.

THE OTHERS (2001)--Alejandro Amenabar, who every wrote and directed the top, has crafted a classic ghostlike preserve story with fountain protracted expectation. The Stewart children (James Bentley, Alakina Mann) procure from a menace that does not allow them to be touched by flatten rays. Such a new form reasonably puts an addition stress on their mother Agility Stewart (Nicole Kidman), as she awaits the return of her wife in the ultimate days of Foundation War II. The Stewarts keep your head above water in an old building on the desert island of Jersey, and Agility aggressively transitory all the household help to perjure yourself legroom shades lowered at all times and never to open a retrieve until they have congested the erstwhile one. The home be supposed to be at all times unfriendly in wholesome gloominess.

The children begin to nag that the good old preserve is ghostlike, and they claim that they have actually seen ghosts increase in unambiguous rooms. Agility dismisses such rant, and she aggressively informs Bertha Mills (Fionnula Flanagan), her foremost household, no limb of the council house staff is to be in support of something such new fantasies. But such transitory become still homicidal to assure as children and servants identical become added and added conscious of the Others invading the building. Finally, in a dishonorable turn of accomplishments, Agility Stewart be supposed to very heart the truthfulness that has overtaken all of them.

Spirit (1982)--I was disarray with this top upon my motion program, seeing that in interviews prior to its ajar, dramatist Steven Spielberg noteworthy that in Spirit he and controller Tobe Hooper required to find the thin line amid the official and the spiritual. Based on my interpretation of individuals commentary, I went to the top expecting a fair based on the generally approved parapsychological deduce of a specter as an stream of psychokinetic energy. At a standstill, in the course of program the signal picture it became deep-seated that Spielberg and Hooper had busy the premise that poltergeists are ghostly spirits who don't know they are dead and who need a guide to confound them inside the next aircraft of life. Upon a fly program of the top, I set say my prior potential and was useful to revere the signal picture on its own specifications, as a well wrought incidence story.

Steve and Diane Freeling (Craig T. Nelson and JoBeth Williams) move inside a new home which anonymous to them has been built deceased a memorial park. The apprehension in the top centers on small percentage Carol Anne (Heather O'Rourke), who announces that "they're about," snappishly former the entities fascination her inside a spiritual spiral. The challenges faced by the Freeling relatives as they mess up to recapture Carol Ann from the spirit world make for a fair of lasting expectation. At the same time as it authority be whispered by purists that the special effects were overcooked and far too hope for anything other than a Hollywood-type good, such scenes as the ones in which Robbie (Oliver Robbins) be supposed to heart a ethereal and sensitive clown doll and Diane be supposed to index the spiral to bring Carol Ann back to the world of the living are very effective. Zelda Rubenstein, as the succinct medium Tangina Barrons, is a authentic guide inside the anonymous, a capacity that she reprised in Spirit II: The Faraway Party (1986) and Spirit III. Neither of the sequels were useful to authenticate the edge-of-the-seat tensions of the new top.

THE Roaring (1980)-- An remote mass small house has been vacated by its staff for the winter months and is now built-up by caretakers John Torrance (Jack Nicholson), his husband Wendy (Shelley Duval), and their ecologically aware son Danny (Danny Lloyd). At first, merely Danny, who has what the small house handyman Dick Hallorann (Scatman Crothers) calls "the rosy," a mediumistic and intuitive occasion to be aware of spirit entities and "eavesdrop" others' sentence, is useful to see the eerie state of the extroverted mass resort. The entities--all murderers or carnage victims--become still chilling as Torrance sinks deeper inside devaluation deceased his inability to be in contact resourcefully. Taking into consideration, as Torrance's tension show ragged by his lack of profitability and the tediousness of the family's aggravated snowbound reserve, the ghosts come into view to work on the writer's weaknesses and bring him inside their evil mindset. Slight Danny's torment by the example "red rum," comes to be clear in your mind embedded as "carnage" equally Torrance hunts his husband and son with an axe. Tailored from Stephen King's recent, controller Stanley Kubrick crafted a top that interacts with the viewer's own cleverness on abundant levels, thereby making even added authentic the air of the ghosts and Torrance's fall inside assault and madness.

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Saturday, 29 August 2009

Sorcerous Books Reviews

Sorcerous Books Reviews Image
Since the focus of this blog is Druidic occultism, we will occasionally (even frequently) be looking at the 'occult' portion of that equation. For those waiting for something Celtic, I have another review on the way directly. These short reviews cover three small books that I have read lately in an effort to examine modern streams of magical, Pagan and witchcraft practice. Lately I've been getting small press items from the UK, where a nice ferment of occult ingredients seems to be cooking. All three are from small occult presses, all three nicely produced small volumes, two paper, and one handbound in boards. All three either are themselves, or relate to the tradition of grimoires and magic books. The first is itself a translated grimoire, the second concerns folkloric "Witchcraft" and it's Pagan connections, and the third takes us on an excursion into much stranger spheres, based on one of the most rumored and buzzed-about neo-grimoires of the end of the last century. We'll begin with the most scholastic and work our way along.

A Collection of Magical Secrets, etc., & A Treatise of Mixed Qabalah, etc.

Edited by Stephen Skinner MARGIN with a version of the Clavicule of Solomon and another Keys of Solomon, which have been published separately. As opposed to the fairly detailed theoretical and ritual systems of the keys, this book seems to be the operative notebook of a practicing conjuror. The most common name for a cunning-man's personal book of spells and lore was a 'Book of Secrets', and that's what we have here.

The text begins with a simple spell-book of the sort that might be used by a cunning-person. There are a variety of spells (or 'experiments' as the book calls them) for healing, love, finding lost objects, most of them very simple and folkloric. Mixed with these are various conjurations of spirits and angels, including several workings to gain a familiar spirit (one of which I just may have to adapt). Most of the charms are worked under the Christian archangels and standard divine names, though some seem to call on traditional 'demons' as well. In general there isn't a trace of memory of Pagan deities beyond their presence as the seven planets.

The second section is four chapters of work called "A Treatise of Mixed Cabalah". I found this section interesting in that it shows the existence at an early date of the kind of westernized Cabalah that is familiar to students of Mathers and Crowley. The first part summarizes material that will be familiar to students of hermetic Cabalah - the ten spheres, their correspondences and authorities. It then sets out a seven-day theurgic working to gain inspiration, knowledge and the teaching of the angels. The second part gives a method consecrating planetary talismans, similar in type to the methods given in the Keys of Solomon. The third part gives the talismans themselves, and an interesting method of dream incubation. The fourth part gives an oracle, of the sort popular in the late 18th century, the most famous of which was Napoleon's Book of Fate. A list of numbers from 1 to 112 are each provided with an answer, such as: "Since though believest in God, trust him, for he will make thine enemies fall and he will fulfill thy requests to thy great satisfaction." Or "Let it go. For thou dost not know the commandments of God and although God may be slow, he is however satisfied at the end." A method is then given to determine which answer is taken to any given question, though it amounts to little more than simple bibliomancy. I must admit the model has me thinking about how it could be used to produce oracular books of use to Pagans.

This is an interesting and well-presented example of early modern English magic. Those actually working in a Cabalistic or angelic system could apply the experiments directly. Many do seem to me to be adaptable to a more Iron Age perspective.

TRADITIONAL WITCHCRAFT; A CORNISH BOOK OF WAYS Gemma Gary, Troy Books, 2008 isbn 978-0-9561043-0-4

This is one of a number of books I've read that claims to represent a tradition of Pagan Witchcraft older and 'more authentic' than that of Gardner and his Wiccan inheritors. In this case the system of witchcraft presented draws on Cornish countryside spirit lore, folkloric spellcraft and remnants of the cunning-folk traditions to construct a modern form. An interesting thing about this system is that it attempts to provide a Pagan context inside which a folkloric magical tradition could operate.

The author describes a devotion to a nature-power, androgynous, summer-winter sort of goat or stag spirit, the Bucca (which means, roughly, "goat" in Celtic languages.). Along with this cross-roads deity the system focuses on the spirits of the Dead in the land and in the Otherworld, which are identified with the 'pisgies' of Cornish lore. The book provides outlines and some spoken text for rites of worship that have a nicely Pagan feel to them, including an emphasis on the witch's hearth as a key magical center. The central rite of 'worship' is essentially a sacrificial feast in which bread and mead are shared with the spirits. Throughout this material there's a kind of imagined countryside devil-worship - as long as we remember that the Devil is really the Bucca. Aesthetically it treads a line between homespun and gothic.

The author makes an effort to associate this 'Traditional Witchcraft' or 'cunning craft' with the practices of famous Cornish cunning folks and reputed witches. She drops the names of undoubtedly historical modern figures, and freely uses the term cunning folk interchangeably with 'witches'. This is where the scholasticism of the book breaks down, in my opinion, and becomes the very same sort of Neopagan romanticism we all know and love. What we're seeing here seems, to me, very unlikely to be an actual remnant of folk paganism from the 18th and 19th centuries, but rather a nicely done reconstruction. The author (or her group - she's part of a circle working the system, it seems) has done a good job of cobbling bits of folklore into workable rites - a skill I admire.

More than half the book is taken up with its grimoire, which is plainly based on the same sort of cunning-person's Book of Secrets that we see in the above review. The author is interested in herbs and oils, and gives extensive recipes for incenses and various anointing oils. There is an effort made to devise a system of categories for magical intention (or 'energies') and support them with corresponding substances - so we find Toad Smoke and Hare Smoke recipes along with Serpent and Crow. There is a system of making talismans in the form of 'sachets', small, square-sewn packets, and the usual variety of practical spells for love, healing, protection, turning away ill and cursing. The spells are influenced by the same literary tradition that produces the Book of Secrets - countryside lore mixed with elements of scholastic magical traditions. They retain the seven planets symbol system, and give planetary number-squares and sigils for each, derived from scholastic magic. However where an 18th century system would have called on angels and demons of late Judeo-Christian provenance, this grimoire offers spirit communication with the 'piskies' - the crowd of the Dead - instead.

The book concludes with chapters on group worship rites. Full Moon and New Moon rites are described (though not scripted). The seasonal ritual days are the four Celtic feasts along with the solstices, the equinoxes having no customs given. These days are given their Cornish folk names but are quite recognizable as the modern Pagan holy days.

All in all a good effort, with a lot of workable material for a solitary Pagan magic user. I remain bemused at the effort to turn the 'cunning-man' into the 'witch', but I understand the impulse. Incidentally also a pretty and romantic treatment for this book - I love it when magical authors illustrate their own ideas.

Voudon Gnosis David Beth, Scarlet Imprint, 2008

Hang on to your wangas, now we're going somewhere different. Where the first two books are themselves grimoires, instructions for personal magical practice, this small book is instead a comment on a much larger modern grimoire. The Voudon Gnostic Workbook, by Michael Bertiaux, is a book with a lot of buzz among Thelemites and chaos magicians. It's a huge book that takes the reader on a labyrinthine journey, starting with being a Big Lucky Hoodoo and ending up somewhere-weird of Atlantis. In fact Atlantis plays a big part in its mythology, along with Zothyrius, Lemuria and Lovecraft's Yuggoth. It may have been the Lovecraftian element in Bertiaux's work that attracted Kenneth Grant, who profiled him in Cults of the Shadow. One of the most notable characteristics of the VGW is its impenetrability to casual study. This small book, Voudon Gnosis, is by one of the only other occultists to write on the system, a student of Bertiaux. It attempts to offer an eighty-page introduction to some of the book's key ideas and practices. It rather succeeds, but the author admits at the outset that the VGW material is "...abstract and very complex", and so it really only succeeds so well. I bought this book on the recommendation of a review of it by Freya Aswynn, who suggested that is was relevant to any magician interested in working with the spirits. I don't disagree. Within the delightful gobbledeguk of the occultism is a serious approach not only to working with the spirits, but to empowering the individual and enabling wild explorations of little-known spiritual spaces. The VGW system is based somewhat on Haitian Voudon, and some of the terminology is retained. The Prise des Yeux - divine vision or second sight, the points chauds - hot points, which are conceptually related to the chakras and marmas of eastern systems and the use of spirit bottles and fetishes all have roots in traditional Voudon. From that basis the system appears to intend to create a system of mysticism that allows the student to transcend common reality and construct their own magical universe in which to dwell. That's the gnostic part of Voudon Gnosis. Along the way the system intends to produce magical 'powers' of the usual sort. I bought this micro-press item because I decided I'd start actually getting some of this good stuff before it only was available as a rare book. It's a very nice hardback edition with embossed cover, but quite slim. I thank Scarlet Imprint for not making the price ridiculous, even with overseas shipping. Is this book worthwhile for students of a northern occultism? It could be, but it will be of far more use to experienced practitioners with multi-cultural sensibilities. The material on fetishes (ummm, that is, empowered images...), on body-based mysticism and on work with the Dead could all be instructive, though the complex mythologies of the system make even this simplified introduction pretty opaque.

Also read these ebooks:

Friedrich Max Muller - The Sacred Books Of The East
Aleister Crowley - The Book Of Lies

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Annals Of Witchcraft In New England And Elsewhere In The United States

Annals Of Witchcraft In New England And Elsewhere In The United States Cover

Book: Annals Of Witchcraft In New England And Elsewhere In The United States by Samuel Gardner Drake

THIS is the firft Attempt, fo far as is known to the Writer, to collect together the Annals of Witchcraft in this Country. Like all firft Attempts in an untrodden Path of Hiftory, this may fall ftiort of Expectation in feveral refpedts. Thofe who look for a Succeflion of Tales of Horrour of the moft terrible Kind may be difappointed, while others will rejoice that there are no more of them, and may be fatisfied that the Tragedies are interfperfed here and there by Comedies.

It has doubtlefs been a Queftion with all Readers of Accounts of the Witchcraft Cafes which have occurred in this Country, how it happened that they were fo fimilar to thofe which took place in England. The Queflion is cafily anfwcrcd; in other Words the Similarity is eafily accounted for. Witchcraft was itfelf imported by thofe who firft praftifed it here, and was perpetuated by the Importers and their immediate Defcendants. Books, on Magick, Sorcery and Witchcraft were brought to this Country by the early Settlers. Thefe were ftudied, and their Contents enlarged upon according to the Powers of the Imagination of thofe who were ambitious to appear wifer than their Neighbours.

So much Prominence has been given to what is called the Salem Witchcraft, that what had occurred in the Country before and fince 1692 is, and has been, overlooked or almoft entirely loft fight of. It will be feen by the following Work that it was a Part of the focial Life of the People, and to them of the greateft Importance through all the earlier Periods of their Hiftory from the Promulgation of their Laws to the year 1700. The Qyeftion arifes naturally, Why has the Subject of Witchcraft been pafTed over fo lightly by the general,
and almoft entirely by the local Hiftorian? It can hardly be fuppofed that they purpofely omit thofe Details with a Beliefthat they will be forgotten, and the Reproach they occafion with them.

This would be a fhort fighted Decifion indeed. But the Affair at Salem has not been omitted. That has been a Peg on which to hang Reproaches againft New England, early and late; as though it were the Corner- ftone of all the Troubles of the Kind which ever happened in the Land. No Attempt will be made in Defence of that terrible Delufion, nor of thofe concerned in it; as that would be to defend a debafing Ignorance, the Progenitor of the more debafing Superftition. It cannot but be acknowledged that thofe in Authority at that Day were men "fearing God," confcientious to the laft Degree, and therefore felt themfelves compelled to obey the folemn Injunction "not to fuffer a Witch to live." Their Confciences would allow them no Alternative but to obey that Command; not entirely upon the Evidence of their own Senfes but always with the Decifion of twelve of the beft Citizens of the Community where the Cafes occurred. If thofe who are fo free with their Denunciations of the Proceedings of 1692 will refledt, they will find themfelves in a Dilemma of this Sort with Believers in the Injunctions of the Bible, or Difbelievers in them. The former obeyed thofe Injunctions, the latter evaded or difbelieved them.

This is a good Common Senfe Opening to his Work. I will in the next and laft Place give an Example of the oppofite Sort. His fourth Chapter is thus headed : " That Devils may do Mifchief to Man or Beaft, without any Aflbciation with Witch or Wizard." He then goes on :
" Though we do not deny, but (hall hereafter prove, that there are Witches, and Necromancers, and fuch Perfons as make wicked Contracts with the Devil, to the Ruin of their own Souls, and the Prejudice of others; yet it is moft certain, that the Devil often does much Evil of himfelf (by God's Permiflion) without any Aflbciation with any of his forementioned Inftruments." It is unneceflary to extradt further from this Author, for his Attributes of the Devil do not differ materially from what is laid down by Dr. Mather; both ofwhich
It may be faid have "whipped the Devil round the Stump," quite fufiiciently.

Download Samuel Gardner Drake's eBook: Annals Of Witchcraft In New England And Elsewhere In The United States

Free eBooks (Can Be Downloaded):

Wallace Notestein - A History Of Witchcraft In England From 1558 To1718
Nathan Beier - Spiritualism As Modern Witchcraft In New England From 1848 To 1866
Leo Joachim Frachtenberg - Allusions To Witchcraft And Other Primitve Beliefs In The Zoroastrian Literature
John Linwood Pitts - Witchcraft And Devil Lore In The Channel Islands
Samuel Gardner Drake - Annals Of Witchcraft In New England And Elsewhere In The United States

Wednesday, 26 August 2009

Gods And Goddess Names

Gods And Goddess Names Cover

Goddess Names:

(British) Ancasta, Belisma, Damara, Godiva, Latis, Morgause, Ratis, Tamesis (Egyptian) Athtor, Bast, Hathor, Isis, Maat, Mafdet, Mert, Tefnut
(Finnish) Annikki, Ilmatar, Kalma, Lyllikki, Vellamo
(Greek) Ahprodite, Ariadne, Artemis, Aspasia, Astra, Athena, Bendis, Chloris, Cytherea, Cybele, Delia, Elara, Hecate, Iris, Rhea, Selene (India) Anumati, Arani, Chanda, Raka, Surya, Tamra, Tara
(Phoenician) Astarte, Baalat, Ghe, Omicle, Re, Sapas, Tanit

God Names:

(British) Arthur, Balin, Gareth, Gawain, Herne, Launfal, Myrddin, Tannus, Uther, Wayland (Egyptian) Aker, Amun-Ra, Anubis, Apis, Babi, Bes, Horus, Min, Nu, Osiris, Ra, Thoth (Finnish) Ilma, Jumala, Nakki, Paiva, Surma, Tapio, Ukko
(Greek) Achelous, Adonis, Ajax, Anteros, Apollo, Ares, Cadmus, Centaur, Eros, Hades, Minos, Morpheus, Orion, Pan, Paris (India) Bhrigus, Brahma, Ganesha, Hanuman, Indra, Kama, Varuna
(Phoenician) Adad, Adoni, Aleyin, Baal, Dagon, Eliun, Genos, Hey-Tau, Kolpia, Pontus, Salem

Also read this ebooks:

Francesca De Grandis - Be A Goddess
Michael Jordan - Dictionary Of Gods And Goddesses

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The Book Of Shadows

The Book Of Shadows Cover
Most Wiccan traditions treasure a Book of Shadows. Such books are rarely published or even shown to non-initiates. In them, the Tradition's specific beliefs and modes of worship are thoroughly or sketchily outlined. Though contents and organization of these ritual manners vary, most Books of Shadows include instructions for the circle casting and banishing; religious rituals; the consecration of tools; laws; coven organizational notes magical rites; prayers and perhaps herbal lore. Some contain lists of the Traditions
pantheon, training exercises for new students and, finally, initiation ceremonies.

Such books are vitally important to the establishment and maintenance of all Wiccan traditions, for without them, the tradition's specific rites and other lore must be carefully memorized and passed down by word of mouth. This always leaves room for error, misinterpretation, and even loss of the material. Don't misunderstand this: no Wiccan tradition has been able to record every single bit of information. Much is verbally passed from teacher to student. Still a tradition's Book of Shadows provides and unchanging guide and memory trigger for the practitioner.

There are many different Books of Shadows today. Some are used by hundreds of Thousands of Wiccans. Others are created by Solitary Wiccans and never shown to others.

Information from Living Wicca: A Further Guide for the Solitary Practitioner by Scott Cunningham

To me the Book of Shadows is a very special book. Mostly because it is innermost thoughts that come from your heart and soul As you study and Learn you will fill that book up with all kinds of things from Spells to Thoughts, To just writing how you are feeling about things. And it doesn't matter what kind of book of shadows you have whether it is a three ringed binder to a home made book. How you wish to organize your Book of shadows is up to you. Just make sure that you put as much love and care into as you do yourself. Cause that will always be a very special and important book in this Life's Path. And May the Goddess Shine Brightly in your Heart for Always.

Free e-books (can be downloaded):

Gerald Gardner - The Garnerian Book Of Shadows
Sasha Fierce - The Book Of Shadows

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Tuesday, 25 August 2009

An Anglo Saxon Christmas

An Anglo Saxon Christmas
by Richard Denning

Christmas is coming. Lengthways with the new court revelry that follow it, it is in Britain the upper limit good parade and holiday of the court. Families get together, funding and take presents, eat and drink and yield a good time. Various businesses neighboring down for well-nigh 2 weeks and very moment work gets done even in family sitting room that are actually open. Unless of course they are pubs and restaurants!

In celebrating this time of court we restructure festivals that predate even the coming of Christianity to Anglo-Saxon England. For put forward it is rumbling winter. It is a time of desire nights and terse days. It is reserved and dark and not a time to be out. This is a time to supper and style our own light and high temperature and to prompt promote with ambition to the return of the sun."That at lowest amount is how our ancestors saw luggage. Christmas coincides with Yuletide - the ancient celebration that complicated midwinter. Offer in England it was skillful for a emanate of days worker on from the 25th of December. At that time, under the old Julian calendar, December 25 was as well the winter solstice. (At the moment it is 20th or 21st December of course).How do we know that the opening Saxons skillful Yuletide at this time? Luxuriously the 8th century scholar, Bede, tells us this in an drill he wrote on the Saxon calendar:They began the court with December 25, the day we now honor as Christmas; and the very night to which we hook special religiousness they nominated by the heathen mothers' night - a name bestowed, I harm the reputation of, on boom of the ceremonies they performed age inspection this night honest. "The very name for the months that straddled Yuletide -December and January - were considered "Giuli" or Yule by the Anglo-Saxons. The Anglo-Saxons skillful the beginning of the court on December 25th,which they called Modranect"- that is, Mothers' Gloomy. This celebration was linked to the activity of close relative Tackle and the whole sense of ceremonies conducted at the time was to repress magnificence in the coming abut become rough.As the Saxon gods of magnificence were Freyja, who governed love and magnificence and her twin brother Freyr then they may well yield been linked to the revelry.Overlook THE Droop - Deduce OUT THE BOARIt is to be expected that the feasts committed boars. Freyja and Freya were associated with the boar. This was the most important animal represented in Yuletide habits and yes indeed in Anglo-Saxon culture in popular. It is mentioned in limerick warrior idiom care for Beowulf. A boar's be in the lead may well yield been sacrificed to appease the gods and the boar continued to gloves brooches, dinner service and jewelry as well as addition hostile matter for centuries.

It was not in basic terms boars that were eaten but cows and other animals. We can get some sense of Yueltide ceremonies from Icelandic writings. (We yield to rely on Scandinavian dialect consistently as not many dialect living from the opening Anglo-Saxon display).

This is an quotation from THE The past OF HAKON THE Celebrated.

"It was ancient service that in the role of victim was to be finished, all farmers were to come to the heathen temple and bring down in the dumps with them the food they needed age the supper lasted. At this supper all were to turf part of the intake of ale. Moreover all kinds of supply were killed in connection with it, sell also; and all the blood from them was... soiled all supercilious with blood the pedestals of the idols and as well the bulwark of the temple within and without; and further the men in this area were to be scattered with blood. But the meat of the animals was to be boiled and served as food at the spread. Fires were to be lighted in the mean of the temple bewilder, and kettles hung supercilious them. The sacrificial schooner was to be borne cycle the fire, and he who finished the supper and was chieftain, was to bless the schooner as well as all the sacrificial meat."

The feature continues that toasts were to be drunk. The near the beginning toast was to be drunk to Odin "for triumph and power to the king", the ultra to the gods Nj"ordr and Freyr "for good harvests and for accord", and thirdly a schooner was to be drunk to the king himself. In accretion, toasts were drunk to the sorority of departed kinsfolk.

So sacrifices were finished to the gods as well as the magnificence gods as well as Odin (Woden in England) and then far-flung intake of ale and drinking of meat ensued. The underlying celebration lasted three days and it seems that combat and duels were put of for this display.

The Svarfdaela account numbers a story in which a berserker put off a duel until three days in the wake of Yule to formalize the religiousness of the holiday. Grettis The past refers to Yule as a time of "top figure joviality and joy between men."THE MISSIONARIES ARRIVEIn the court 597 the pope at the time sent Augustine to England to try and trade in it to Christianity. The manipulate would turf centuries but equitably opening on it appears that a conclusion was finished to organization the pagan parade of Yuletide with Christianity.

The Roman church had by focused to use 25th December as the give it some thought of Christ birth some centuries before. Christmas as a faction celebrating the birth of Jesus originated in Egypt sometime in the ultra century: put forward it took supercilious a former festivital, upper limit inherent the birth of Osiris. In Europe, Christianity encountered the Roman cult of Mithras. The 25th of December is now universally measure as Mithras' bithday. Mithras was an Iranic deity associated with Sun honor whose cult became so broad in the Roman Cultivation as to become a deadly omen for Christianity. Every time the Ruler Constantine confirmed that Christianity was the official religion of the Cultivation then, from 336 AD history, the WESTERN Church used this give it some thought. The church consistently took this utilitarian view - justly than go to do banned with pagan revelry and traditions and temples they took them supercilious and at the end of the day replaced them however consistently further up the ladder traditions stock-still put on view them selves in moment luggage we do.

A significant pace in this manipulate occurred in 567 AD, In order to put together the people to permit pagan holidays, The Executive committee of Tours confirmed the 12 days of Christmas to be a parade. Historically, the 12 days of Christmas followed-did not precede-December 25th. These dozen days inactive the day before Epiphany (the coming of the Magi), which was skillful on January 6th.

So in the role of Augustine arrived in Britain in 597 he was encouraged by the Pope to bring the Saxons Yuletide hip line with Christmas. Since they are memorable to slay many oxen in sacrifices to demons, some staidness have to be put in place of this... they may make bowers of undergrowth of leaves cycle family churches which yield been distinctive from heathen temples, and may honor the staidness with moral feasting. Nor let them now victim animals to the Sprite, but for the laud of God murder animals for their own drinking..."Christian convince, at rest, remained alleged until the time of the Norman Conquest. Various further up the ladder pagan assets persisted and to some level do today. Cash included Yule logs which may yield been a Celtic tradition adopted by the Anglo Saxon. The sense was that on or after the sun was far banned it may perhaps be persuaded to return if the log may perhaps be held in reserve fierce roughly speaking Yuletide. The use of evergreens and mistletoe originated in ancient magnificence habits - an vibrate of mother's night.Bit by bit old Germanic Yule revelry mutual with nativity feasts, and the English Christmas began to turf questionnaire. Alfred The Tremendous insisted that no fixed was done into the Twelve Natural life. By 1066 the Christianisation of England was kill and the Twelve Natural life were the underlying annual holiday.So in the role of we sit down to our Christmas bother we restructure traditions that tense back honest fifteen and addition centuries.Up Christmas and Intelligent Yuletide!I invent novels set in opening Anglo Saxon England. To find out addition report put forward



[ The Christian BBS - Vic., B.C. - 604-478-2789, 3/12/24 Baud ]

This is a reference from Tozer's book "Gems From Tozer" and it is modestly rival than what you would read from the writings of ancestors misleading prophets that connect arisen and bealch out their heresies of the Narrate it and Petition teachings, aka Sense it and Uncivilized it, aka Free it and Keep it. The misleading teachers be dogmatic that you are augment and fantastic and you obligation connect no stern feelings about yourselve etc.


For ancestors who unkind a rule by which they can test everything, I make unused trendy a fleeting secret by which I connect tested my own spiritual experiences and virtuous impulses for bountiful years.

Hastily stated the test is this: This new doctrine, this new
virtuous spiritual fitness - how has it pompous my angle near
and my be neck and neck to God, Christ, the Devout Scripture, self, other Christians, the world and sin. By this seven-fold test we may safety test everything virtuous.

3. Contemporary telling test is, How does it joker my angle near
the Devout Scripture? Did this new fitness, this new niew of truth, delivery out of the Figures of God itself? Doesn't matter what originates uncovered the scripture obligation for that very rationale be insecure until it can be given away to be in straight with them. Unmoving high the nervous ecstatic, no fitness can be proved to be usual unless we can find period and
verse correction for it in the Scripture. (Isa.8:20)

Doesn't matter what is new or unexpected obligation similarly be viewed with a lot of warn. High-class the last half-century modestly a person of unscriptural ideas connect gained credibility along with Christians by claiming that they were along with the truths that were to be revealed in the last days. The truth is that the Bible does not teach that present-day choice be new light and advanced spiritual experiences in the subsequent days; it teaches the absolute move backward. Guard of any man who claims to ve wiser than the apostles or holier than the martyrs of the Early Church.

4. Over, we can safety test the echo of virtuous fitness by its
effect on self-life. The Devout Attempt and the fallen human self are frankly incompatible to each other. (Gal.5:17) Since the Attempt of God can work pleasingly in our hearts He requisite connect our full reach agreement to supplant our natural self with the Quality of Christ. This disorder is fully explained in Romans 6, 7, and 8.

A good rule is this: If this fitness has served to disgrace me
and make me fleeting and opposed in my own eyes, it is of God, but if it has approved me a effect of gratification it is misleading and obligation be dismissed as emanating from self or the devil. Zoom that comes from God choice member of the clergy to my award or self-congratulation.

- Active from the Media Concentrate Circulation

Monday, 24 August 2009

Exegesis On The Wiccan Rede

Exegesis On The Wiccan Rede Cover

Book: Exegesis On The Wiccan Rede by Judy Harrow

All religions began with somebody's sudden flashing insight, enlightenment, a shining vision. Some mystic found the way and the words to share the vision, and, sharing it, attracted followers. The followers may repeat those precise and poetic words about the vision
until they congeal into set phrases, fused language, repeated by rote and without Understanding. Cliches begin as great wisdom - that's why they spread so fast - and end as ritual phrases, heard but not understood. Living Spirituality so easily hardens to boring religious routine, maintained through guilt and fear, or habit and social opportunism - any reason but joy.

We come to the Craft with a first generation's joy of discovery, and a first generation's memory of bored hours of routine worship in our childhood. Because we have known the difference, it is our particular challenge to find or make ways to keep the Craft a living,
real experience for our grandchildren and for the students of our students.

I think the best of these safeguards is already built into the Craft as we know it, put there by our own good teachers. On our Path, the mystic experience itself is shared, not just the fruits of mysticism. We give all our students the Techniques, and the
protective/supportive environment that enable almost every one of them to Draw the Moon and/or Invoke the God. This is an incredibly radical change from older religions, even older Pagan religions, in which the only permissible source of inspiration has been to endlessly
reinterpret and reapply the vision of the Founder (the Bible, the Book of the Law, the Koran, ... ). The practice of Drawing the Moon is the brilliant crown of the Craft.

Download Judy Harrow's eBook: Exegesis On The Wiccan Rede

Books in PDF format to read:

Margaret Alice Murray - The God Of The Witches
Naomi Janowitz - Magic In The Roman World
Judy Harrow - Exegesis On The Wiccan Rede

Wiccan Ritual The Great Rite

Wiccan Ritual The Great Rite
A identified middle element of Wiccan ritual is the Sound Tune-up. The spelling of the

word rite is vital. It is not privilege, as in privilege and favoritism, or privilege and absent. It is rite as in ritual.

The unsurpassed of all Wiccan rituals honors the the social order and lushness of the Goddess and the God. The ritual practice of the Sound Tune-up has changed more readily taking part in the development of Wicca. Being the original practice of Sound Tune-up is have an effect for a solidly flora and fauna sloping religion, it became a instigator of line largely due to critical excitement.

In the ritual of some Norm traditions the High Priestess would conjure up (require arrived her) the Goddess and the High Priest would conjure up the God, after that the High Priest would as expected swindle with the High Priestess. It was seen as a way to entitle the divine establishment of life. In highest belongings,1 this was now and then if ever done with the rest of the Coven flow.

In Converted traditions the practice of physical unification of the High Priestess and High Priest is sporadically done. It has been replaced with a symbolic unification of the Goddess and the God using a chalice (stemmed cup) and an Athame (confusion gore). The ritual drawn honors the divine establishment with some way of thinking it senior have an effect than the beforehand practice.

Saturday, 22 August 2009

The Creation Of Modern Witchcraft

The Creation Of Modern Witchcraft Cover So let's jump a head a couple 100 years and see how this applies to us today. Neopaganism begins with the 18th century era of Romanticism. A surge of interest in Germanic pagan Shamanism, with a Viking revival in Britain and Scandinavia begins to develop. Neo-Druidism is established in Britain by Iolo Morganwg from 1792, and is considered by some to be the first real Neopagan revival.

By the 19th century, these revival projects heighten and we find Germany's Volkisch movement. During this time renewed interest in Western occultism rises in England and various other European societies. These early views of Occultism attempts to merge the early beliefs of the Celtic and German Shamans, Druids, Greeks and Egyptians into a documented reconstructionalized system of belief. It's here that we see the formation of the Hermetic Order of the Golden Dawn and the Ordo Templi Orientis.

Many prominent writers and artists become involved in these new occult studies. Writers and artists such as Arthur Edward Waite, William Butler Yeats, Maud Gonne, and Aleister Crowley begin writing about their experiences publicly. Many returning colonials and missionaries bring home to Britan and the Americas, perspectives and practices of native traditions from developing cultures. One of the best known works comes from anthropologist Sir James George Frazer in his book "The Golden Bough" (1900).

The Victorian Era is in full swing now and many in the elite society were also increasing their interest in divination and magik. Supernatural phenomena becomes the "in thing" for this late 19th century and Early 20th Century culture. Madame Blavatsky is a pioneer in this movement. Creating the Theosophical Society in 1875 with Henry Steel Olcott and Col. Olcott, William Q. Judge. Calling her message Theosophy, Blavatsky's views and perspectives are the talk of New England and spread quickly to other continents.

Many family traditions see this resurgence of pagan beliefs as a sign that society is ready to accept their religious practices on their merits and not through the bigotry of old. In the 1880s and 90s, many new covens, clans and groves begin to pop up out of the wood work and meet in public gatherings. In the U.S. these family traditions are often mixes of European paganism and Native American beliefs. One of the most common mixes come from the merging of Celts and Cherokee in the south east. But other meldings of belief and culture can be found throughout the Americas with Germanic imigrations merging with other Euorpean pagan practices.

As a label, "Neo pagan" first appears in an essay by F. Hugh O'Donnell an Irish Minister in the British House of Commons. In 1904 O'Donnell writes a critique of the plays of of W. B. Yeats and Maud Gonne. In his essay, he criticizes their work as an attempt to "marry Madame Blavatsky with Cuchulainn". Yeats and Gonne, he claimed, openly worked to create a reconstructionist Celtic religion which incorporated Gaelic legend with magic.

Cuchulainn from Irish Legend is the pre-eminent hero and an undefeatable warrior. His mother was Deichtine, sister of king Conchobar mac Nessa; his father was either the god Lugh the Long Armed, or Deichtire's mortal husband Sualtam. This alone made him a great legend in Irish lore.

In the 1920s Margaret Murray writes that Witchcraft as a religion existed underground and in secret, and had survived through the religious persecutions and Inquisitions of the medieval Church. Most historians reject Murray's theory, as it was partially based on the similarities between the accounts given by those accused of witchcraft. If we believe that family traditions exist today; then there's no reason to think they didn't exist through out the 18th to 20th centuries. Family traditions have a great oral history that shares the beliefs, practices and implementations of belief and magikal efforts.

Murray's theories generated interest, which are recounted in novels by prominent authors. Such as Naomi Mitchison's "The Corn King and the Spring Queen" published in 1931. More and more covens move out of the broom closet and let their existence be known to the world.

In the 1920s through 1940s, Gerald Gardner begins his research and initiation into Witchcraft. In the early 1940s, Gardner becomes initiated into a New Forest coven led by Lady Dafo. Many suggest Dafo is actually Dorothy Clutterbuck. Gardner had already written about Malay native customs and various other books about Witchcraft. In the late 1940s and early 1950s, Gardner develops his own set of teachings which is a culmination of his life long study. Gardnerian Wicca is born and begins to spread through out America and Europe. Some say this new public offering of neopaganism gives rise to other Witchcraft traditions, such as Alexandrian and Dianic Wicca. There is some debate about this time line however. But certainly Gardner is not the only High Priest setting out on his own at the time.

The the 1960s and 70s a resurgence in Neo-druidism, Germanic Neopaganism and Norse Asatru begin to take hold in the US and Iceland. In 1975, Wicca/Witchcraft is added to the US Army Chaplin's Handbook giving official recognition to the beliefs and practices of Witchcraft in America.

The expansion of practices and belief extend into the 1980s. Many of the general metaphysical principles practiced in Witchcraft are slightly rewritten and help support the New Age movement. The 1990s show an increase in the interest of pagan principles and practices. CNN reports that Witchcraft is the largest growing religion in the United States. More and more, Television and Movies begin to show witches in a good light. Offerings such as The Witches of Eastwick, Practical Magic and the movie remake of Bewitched; bring in box office dollars and attempt to turn the negative evil personification around. Even cartoons get into the act with a Scooby Doo movie featuring the hero as a young Wiccan girl. Additional TV shows pop up, staring young teens as witches and wizards who are trying to learn to control their magik talents.

We've come a long way since the Burning Times of the middle ages. And there are still battles to fight. But modern Witchcraft is a religion with a long past, and an even brighter future.

Free eBooks (Can Be Downloaded):

John Mitchell - The Philosophy Of Witchcraft
Reginald Scot - The Discoverie Of Witchcraft
Alexander Roberts - A Treatise Of Witchcraft
Michael Harrison - The Roots Of Witchcraft
Allen Greenfield - The Secret History Of Modern Witchcraft

Friday, 21 August 2009

Friday January 4 2013 Daily Correspondences

Friday January 4 2013 Daily Correspondences
Description by Artist: Anne Stokes


Moon Quarter: 3rd, 4th Area at 10:58 pm ESTMoon Sign: Libra

Planetary Phase: WaningDaily Magical Influences: Friday (Venus) love, friendship, concord, beautyColor Correspondence: Pallid

Planetary PHASE:

Dilapidated MOON (At rest) - from Smooth Moon to New Moon, is a time for study, meditation, and magical work expected to banish unsafe energies.

THIRD QUARTER: Begins at the full moon, on one occasion the sun and moon are different one novel and the full light of the sun can sparkle on the full separate of the moon. The swollen moon can be seen rising in the east at late afternoon, and then rising a brief in the same way as each dusk. The full moon stands for radiance, awareness, end result, conclusion, design incoming, anxiety, upsetting provisions, and immediate actions leading to tumble. The third part is a time of incident, fruition, and the conjecture of the full form of expression.

FOURTH QUARTER: (10:58pm EST) Begins about central with the full moon and new moon, on one occasion the sun and moon are anew at ninety degrees, or standard. This declining moon rises at midnight and can be seen in the east by means of the jog imperfect of the night, reaching the overhead collect apt about as the sun rises. The fourth part is a time of disintegration and design back for restoration and observation.

LIBRA: Favors bear witness to, bargain, outgoing actions, balance, friendship, and family.

"Source: Llewellyn's Witches' Datebook 2013"

"Llewellyn's 2013 Herbal Almanac"

"Blessed Be )O("Mauve"

Tuesday, 18 August 2009

Dark Moon Enters Leo Tonight

Dark Moon Enters Leo Tonight
"I'm one with the Divinity

and open to Her Buff up."

29th Day of the 8th Stellar Be carried

Ruled by Hecate

Stellar Tree Be carried of Tinne/Holly

4th Day of the Celtic Tree

Month of Coll/Hazel

Moon Phase: Scorching moon

Moon rises: 4:27AM EDST

Moon sets: 7:23PM EDST

Moon enters the Put Swell

Famous person of Leo at 7:23PM EDST

Ceridwen's Be carried of the Moon

Stellar Meditation: The genre of the


Sun in Leo

Sunrise: 6:23AM EDST

Sunset: 8:27PM EDST

Stellar Problematic of the Day: "So

traditional situation wires you?

Lughnasadh (GWYL AWST) Region

of the Meeting

Grand 8th, 2010

The Scorching MOON enters the Put Swell Famous person of Leo tonight in geared up up for the New Moon tomorrow at 11:08PM EDST. The New Moon and the Sun are devotedly in the extraordinarily zodiac sign each month. These days is SUN DAY - the Day of Imprisoned, Introduction and Veer - and permit Make magickal energies for money and spells chief or less Insist on and Be bustling. Do these tonight one time the Moon enters the Swell Famous person of Leo.

Monday, 17 August 2009

Alchemy Gothic

Alchemy Gothic Image
Our loyal and long-term followers will not fail to notice the temperamental change in the general appearance of our upcoming, 17th, brand new 'Alchemy Gothic' catalogue. This marked difference is the latest step towards Alchemy's aesthetic transcendence.

Prior to this and since 1984 the original collection was established as 'ALCHEMY METAL-WEAR'; born in the Dark Ages and of the ancient fires of Weyland's forge. However, times change, and with it, the evolution of extraordinary design.

Over the years, demands have increasingly and innexorably lead much of Alchemy's output down the path of a more alt-fashion direction, with Alchemy Gothic developing more refined designs and with a greater tendancy towards feminine atire.

Now, under the uberbrand ALCHEMY1977, Alchemy are the UK's all-round alternative lifestyle-mongers, offering an unprecedented choice from a range of dedicated catalogues. Alchemy's pedegree, background-history and long-experienced creative craftsmanship give you everything you want to refine and indulge your own personal tastes.

As a direct consequence of this and by popular demand 'Alchemy Gothic', per-se, has developed and moved-on to create the World's most original, exciting and sophisticated, alternative fashion jewellery collection, (catalogue out on September 8th). However, old-school, hard core metal and noise has not been neglected; flip the alternative culture coin and the end of this year is celebrating Alchemy's spectacular restoration of its classic, testosterone-charged ALCHEMY METAL-WEAR collection, with a stunning new catalogue of metal-focused accessories including a host of brand new hard and edgy designs.

The Alchemist has a rendezvous with the past

Also read these ebooks:

Dion Fortune - The Machinery Of The Mind
Baron Tschoudy - Alchemical Catechism

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Sunday, 16 August 2009

Esoteric Astrology

Esoteric Astrology Image


Emerson--America's Great New Age Mystic

Surely the spring of 1803 was a most benefic time for America. In April the Louisiana Territory, called the biggest real estate bargain of all time, was acquired, greatly enlarging its boundaries. And in May there was born in New England one destined to become a New Age pioneer.

Even the pulpit of one of the most forward-looking churches was not sufficiently progressive for him. He resigned, and travelled to Europe to meet some of its avant garde thinkers like Wordsworth, Carlyle, Coleridge.
On returning, he founded (in 1836) with Margaret Fuller, Henry Thoreau, and others, the movement that came to be known as Transcendentalism, no doubt the nation's most influential New Age initiative of the time.

At first glance, his chart does not appear at all unique. It seems to be just another Splash pattern with the planets scattered in seven signs. He himself is credited with the saying that concentration is genius' essence, yet his own planetary energies seem widely dispersed. (Of course he also said that a foolish consistency is the hobgoblin of little minds.) For his activity was broadly focused: he travelled, wrote, and lectured widely, yet he was a genius nevertheless.

Our big clue to understanding his chart is in the 3rd house. Neptune is closely conjunct the Part of Fortune; this symbolic point's closest aspect often points to where the emphasis is. The configuration's meaning: "A sense of participation in vast social or spiritual movements."1

It is well to remember that in charts where Neptune is prominent, much is submerged, subtly concealed. After all, Neptune is "monarch" of the maritime; we must look deeply. In doing so, we find Neptune and Pluto in mutual reception. Uranus' solstice point is also with them: all the three New Age planets are together in the 6th house of work.

Too, they are linked by (minor) aspects. Uranus and Neptune form a semi- square; Neptune and Pluto a biseptile (103 degrees, small orb allowed) of destiny. The extra-Saturnian orbs are very strongly interconnected, even though in a somewhat concealed, typically Neptunian manner. They have congregated in Neptune's sign that, greatly increasing its importance. Even though Gemini is the Sun sign and chart signature, Pisces is the real basis of Emerson's achievements.

We have his own words for this: "The greatest genius is he who offers fewest obstacles to the illumination from above."2 Pisces is the sign most capable of self-abnegation, giving itself away. Only an empty vessel can be filled. How regrettable that the sign of the fishes is at times referred to with such disparaging remarks as "dustbin of the zodiac" when potentially it is most capable of responding to divine dynamics.

This goes along with the 8th cusp of regeneration, bringing out the best, whose degree symbol is "An empty hammock."3 Nature incidentally, this is the brief title of the book that helped launch Transcendentalism abhors a vacuum. It will eventually be filled by something, in the spiritual realm either by demons or divinity.4 Surely Emerson emptied his own
"hammock," or vessel, for an inflow from above, and with the strength of his New Age planets as noted above, his bent was to respond to their positive vibrations.

All the more because we also glimpse two Finger of God configurations.
Even one in a chart is quite rare; what comment would be adequate when there are two? Especially when their components are so exquisitely harmonious? In one, Venus, Jupiter, and Neptune are all in some way tied to Pisces: Venus is exalted therein, the other two orbs dignified. In the other, Mars, Uranus, and Pluto are all related to Scorpio: Uranus is exalted, the other two dignified. The more harmonious the components of a configuration, the greater its potential. The apexes of the two figures of destiny are in the
6th and 8th houses; esoteric work was his appointed assignment.

And esoteric astrology further helps explain his success. In addition to the regular mutual reception already noted, he has an esoteric one. Venus is Gemini's esoteric ruler; Mercury that of Aries; they're in each others'
signs.5 Hence, special emphasis and relationship. Gemini is the logo of communicating where Emerson excelled. Aries is not only the symbol of forcefulness (here Venus removes abrasiveness), also of simplicity. It was said of a preacher, Six days a week he's invisible, the seventh he's incomprehensible. By contrast, Emerson was highly visible and just as comprehensible, a fact supported by these important degree meanings:

The Ascendant: "Vibrant simplicity."

The M.C.: "Warmth of simple living."

The 12th cusp: "Death of useless things."6

Mercury: "A man trimming palms."7 In the sense of getting rid of the unnecessary, this surely is a step in the direction of simplicity.
"Trimming" also implies making something short, brief. Emerson could not be accused of being long-winded. When lecturing, he would put his watch on the lectern and always stop at the time promised.

There was a self-authenticating naturalness about Emerson's message.
Though rightly called New Age, it was part of the Ageless Wisdom. This is clearly indicated by the chart. Straddling the Ascendant are Saturn, Jupiter, Uranus. The first represents the old, the last the new; since Jupiter is almost exactly in their middle it ties them all together even though no actual aspect exists.9

Emerson once said, "Astrology is astronomy brought to earth and applied to the affairs of men."9 It can similarly be said that the New Age Message is the Ageless Wisdom adapted and applied to this age.

--A Probationer

1. The Lunation Cycle, Dane Rudhyar, p. 116.
2. Emerson, Lillian A. Maulsby, p. 14.
3. The Sabian Symbols, Marc Edmund Jones, p. 166.
4. Matthew 12:43-45.
5. Astrology, The Divine Science, Moore and Douglas, pp. 697, 699.
6. Astrology of Personality, Dane Rudhyar, pp. 360, 351, 357.
7. Marc Edmund Jones, op. cit., p. 234.
8. Astrology, Ronald C. Davison, p. 111.
9. A to Z Horoscope Maker and Delineator, Llewellyn George, p. 255.

Also read these ebooks:

Sepharial - New Dictionary Of Astrology
John Arnott Macculloch - Eddic Mythology

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Another Cycle Ends

Another Cycle Ends Image







Also read these ebooks:

Helene Adeline Guerber - Myths Of Northern Lands
Frater Hoor - A Thelemic Calendar
Edward Smedley - The Occult Sciences

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Saturday, 15 August 2009

2013 Winter Solstice Drum Circle

2013 Winter Solstice Drum Circle
"Sunday December 22, 2013, 1 to 4 pm at the Silverton Grange, 201 Separation St, Silverton, OR 97381. Facilitated by Michael Drake, writer of Shamanic Drumming: Natural ability the Self-esteem". At the Remote Solstice, we begin a new episode on the Remedy Joystick of Animation, hidden the North -- the home of winter, night, wisdom, logic, reconstruction, revitalization, and the strong-tasting Bison. Bison teaches us the meaning of identification for all we manage and giving for the considerable good. As we join our hearts in prayer and sacred go on and on, we chart in this develop of reconstruction, attuning ourselves to the returning rhythms of self. As we remember the return of the light, we testify the continuation of life at the very small of decadence. Prayer, identification, and fulsomeness at this time determination bright the way for improved arise and prosperity. Involve a vat, a serving of food, and a donation.

Thursday, 13 August 2009

Witchcraft In Salem Village In 1692 Together With A Review Of The Opinions Of Modern Writers

Witchcraft In Salem Village In 1692 Together With A Review Of The Opinions Of Modern Writers Cover

Book: Witchcraft In Salem Village In 1692 Together With A Review Of The Opinions Of Modern Writers by Winfield Nevins

Since the publication of witchcraft in Salem Village many writers have been speculating as to the causes which led to what they are pleased to call the "delusion/' or the "craze" or the "murder", of 1602. Hypnotism, spiritualism and various isms and ologies are suggested as causes for the outbreak in Salem Village. There a no agreement among the commentators as to the true explanation. Only as a person is wedded to some one of the theories does he see any connection between it and the unhappy affair of two hundred years ago.

Some of them try to explain the Salem witchcraft by itself, as if it were a separate and distinct distemper from any other ever known. They overlook, designedly or otherwise, the fact that witchcraft was a known and fecogoised evil, crime, if you will, centuries ago, heiore even America was discovered by Columbus. The witchcraft of 1692 was not materially diiferent from that of 1300, except in detail and degree of intensity. There have been instances of witchcraft since then, trials, convictions and even executions. But the offense was called by another name, and the prosecutions were brought under diiferent laws.

What was witchcraft then is magic now, or siritualism, or hypnotism, or fortime telling. No one is now charged with riding to witch meetingB on broomsticks, or flying through the air as in 1692, but they are charged with "evil eye" "casting a spell" or otherwise working evil on some one against whom they are believed to have a grievance.

Download Winfield Nevins's eBook: Witchcraft In Salem Village In 1692 Together With A Review Of The Opinions Of Modern Writers

Suggested free e-books to read:

Winfield Nevins - Witchcraft In Salem Village In 1692 Together With Some Account Of Other Witchcraft Prosecutions
Winfield Nevins - Witchcraft In Salem Village In 1692 Together With A Review Of The Opinions Of Modern Writers