Alright literary world!
I am approaching the end of two new short political works; “Against Communism” and “Against Corporate Media.” As promised I have two other political titles I plan to release as well this month. I have decided to break apart my efforts into segments over the coming months also. April will be herbal month; two and possibly three new works will be edited then. In May, it’s time to return to grimoires and work through the Ars Goetia (as a stand-alone release) and to begin working on the other books of the Lesser Keys. A modified version of my Ars Notoria will be wrapped up into this bundle.
June and July will bring a slew of psychic works and a new literary category. After that, I plan to return to my own titles and begin hammering Sickness in Hell II out.
These plans are malleable, but the year ahead looks like some good stuff.
This work is very well crafted especially for its era; the author, known as “Sciens”, manages to delve into science and spiritualism here somewhat seamlessly without mindlessly accepting either the spiritual or rational explanation for phenomena he visits within the manuscript.
The majority of its content deals with the structure of a seance and the philosophy behind the basic concept of communicating with the departed- helpfully, the work clears up some misconceptions about channeling and similar topics as well, debunking the idea that, for example, those gathered need to link hands for some electrical purpose. At the end of the work both skeptics and spiritualists are fairly reamed by the author for various excesses.
The Stanzas of Dzyan are a short, purportedly Tibetan work which Helena Blavatsky claimed to have translated near the end of the 19th century from works she encountered in the far East. That it is essentially a short reworking of mundane Buddhist doctrine does not detract from the fact that this, above almost all other occult manuscripts, influenced the entire period of Victorian new agery- as such I decided to edit it, more as a work of historical rather than spiritual significance.
Helena Blavatsky was an interesting person; a chain smoker with the mouth of a sailor who indeed did travel far more widely than even the average socialite Victorian of her era; that she fused systems together into new rites and practices is generally seen as evidence of her being a fraud by most- I see fraud only in her seances and secret letters and relegate the fusion of systems to the most positive abandonment of moral traditionalism and the adaptation of what a hundred years later became the rudiments of the new, rising occult order which at least acknowledges the presence of each spiritual system outside of a vacuum.
Now comes the first of at least three works on demonology which I intend to edit and release in the wake of King James’ own Demonology; this time, a Catholic rather than Protestant work, which appears to be a rough counterpart to (and at several points a refutation of) the Protestant Demonological tradition.
The text covers, in quite a bit of detail, the nature of incubi and succubi in an elemental and physical sense, their relative status as beings, relates several specific tales of their amorous passion or their violent nature, then proceeds to speak of literal demonic necrophilia in which a corpse has been requisitioned by an incubus for nocturnal purposes; unlike King James’ work, which refutes the concept that such unions produced children, Sinistrari believes that they can, and that often the resultant offspring were essentially lesser Nephilim, spawned (as Alexander the Great, Julius Caesar, and others supposedly were) not by mortal man but by “gods” which Sinistrari considers a reference to the demonic. Helpfully, the original author clears up an apparent confusion over whether sex with corpses possessed by demons is a form of bestiality; he claims that it is merely an act of spiritual pollution punishable only by urging repentance- a rather tolerant stance for the era.
In the strangest twist of all, he then claims that demonic entities, at least those of certain types, are actually capable of being killed physically by humans, and of also repenting of their sins and gaining entry to paradise.
Originally a Renaissance work in Latin, Father Sinistrari’s Demoniality was translated into English in the 1870s by Isidore Liseux. Liseux’ version retained the Latin and contained several lengthy advertisement pages as well as a post-preface ramble on the work which did very little to illuminate it (all of this material I have omitted as useless.)
This was a one-day editing work alongside some material I got done for Sickness in Hell and the Greater Key; a little work by Roger Bacon on processing antimony to make the infamous red oil of the philosophers, using also lead, in a way quite similar to the work of Hollandus on the topic of Saturn.
The process here is quite literal so those who desire more how-to and less metaphoric alchemical lore will probably appreciate this specific tract. The medical applications of the final result of this work are considered here to be quite prolific- ranging from treating gout to preventing or stopping mania and fever.
The Turba Philosophorum is one of the foremost philosophical and alchemical texts of all time; probably comparable in popularity to the Rosarium Philosophorum.
It is delivered in the form of a dialogue between various great antiquated minds in science and philosophy, despite the fact that it was created no earlier than perhaps the late 800sAD and probably in the early 900s. It expounds and elaborates upon alchemical principles and truths that would become commonplace centuries later in virtually all Renaissance era works of this type.
I utilized Waite’s (now public domain) translation of this work, and modernized it completely, significantly improving the formerly cramped format of the same.
While this specific work claims the title of Hermetic Philosophy, it is more a standard alchemical text than a philosophical tract.
It attempts to reduce the convolution and deliberate obfuscation of alchemical truth by prior authors to a lesser degree such that the student is more readily able to understand the process of creating the stone of the philosophers- an attempt which is partially successful. It then divides the total work into the Zodiac, referencing stages of time required to produce the final result by astrological means.