This post introduces our new links round up column, called “Linkage.” If you’ve found something cool on the occultnik Internet you think we should share with the larger community, please post a comment with the link below.
Ritual theory of polytheists. Are you calling on the deities in a respectful way?
Ever wanted to know what it was like in a 16th century alchemist’s laboratory?
Julian Vayne explores the various implications of the chaostar. Or whatever you want to call it.
If you believe in reincarnation, can you be your own ancestor? Lon Milo DuQuette seems to think it’s possible. Continue reading
Let’s get something straight. Thelema is most certainly satanic, but it is not in any way, whatsoever, Satanism. Now, I am sure many reading this statement will ask, what’s the difference? The answer lies in the role Satan plays. Continue reading
LeMulGeton: Goetia and the Stellar Tradition, by Leo Holmes
Fall of Man Press, 105 pp. (incl. bibliography), 2013
The title LeMulgeton combines the titles of two older books, Lemegeton and MUL.APIN. Written in the 17th century, Lemegeton, otherwise known as The Lesser Key of Solomon, contains a list of 72 demons with sigils and instructions for how to summon them, how each of them appears and their relative strengths. MUL.APIN, on the other hand, is the name of a Babylonian compendium on astronomy and astrology that dates back three thousand years.
When LeMulGeton arrived in my home and I unpacked it, I immediately noticed both its small size and beautiful presentation. It comes in a black card box showing the stars of the constellation of Orion in silver and a red wax seal. Inside we find a plain black paperback book with the full title, LEMULGETON: Goetia and the Stellar Tradition written simply on the cover in a bright silvery grey. Simple, but stylish. The box with wax seal adds a touch of unique style. Continue reading
“No spiritual development begins without that person having a mystical experience,” claimed my friend Hans in recent conversation. We had been discussing mysticism and he made a few points that made me pause. He continued, “Mystical experience connects a person to the higher states of being. Without this, no one make any serious progress on the spiritual path.” I thought this was a rather provocative statement and asked him to clarify. He said that only once someone has tasted the ultimate can they really begin to direct themselves and their actions towards it. Until then it is like trying to create a trail with no guide or point of reference in sight.
I must admit I was taken aback by such a frank assertion, one he was quite adamant was universal. Additionally, I take seriously Aleister Crowley’s warning about the ways mysticism can delude a person and have thus always been suspicious of it. I pointed out how Crowley noted that mysticism was all subjective and lacked any kind of objectivity. Hans countered that this is wrong and that all true mysticism connects to a universal higher reality to which all humans share access. Humans, he claimed, were “wired” for these mystical states. He then pointed to all the great religions and mystics and said they all went up different paths to the same mountain peak.
I asked then, why did each of these mystics have such different responses to the same experience. Why did Jesus appear as the sole son of God after his time in the desert while the Buddha, Mohammed, Theresa Avilla, and so many others had different responses? Continue reading
I have always liked the motto Crowley gave to his journal The Equinox: The Method of Science—The Aim of Religion. The first part in particular. Today science is something that many people connect with technology. In some sense, science and technology are inseparable. The beginning of the twentieth century was not without its technologies either. The Equinox began to be published in 1909 and by then, early versions of today’s ubiquitous technologies were emerging. The escalator, air conditioner, neon lights, gas-motor powered airplanes, vacuum diode, sonar, instant coffee, and even the theory of relativity all came to life in the first decade of the twentieth century. But when Crowley stated “The Method of Science…,” he was not talking about any of these technologies, nor ones to come. Instead he was referring to the way science is approached and practiced. Science has a method and at the centre of that method are questions.
When Crowley advanced the method of science it was, more than anything else, an attitude or an approach to reality. It is one of curiosity, open mindedness, and discovery. It was a method that elevates the question and only sees answers as doorways to other questions. Continue reading