Magic

Tarotkarte „the Magier “

magic (of Greek μαγεία, mageía out Persian likes - original for Persian and/or. medische priests) designates the attempts, mentally - intuitive abilities to use, in order to cause changes both in the this life and in the the other world. Becomesby the Magier fallen back to conceptions and methods, which extract themselves from a rational examinableness to a large extent. Magic is interpreted of Anthropologen and Ethnologen as cultural and social phenomenon.

Table of contents

history of the magic

according to the definition of magic as something the fact that only mental-intuitively is opened for humans is it with difficulty to impossible to furnish appropriate accurate historical vouchers for practicing the magic. Making more difficult it is added that magic had the character of a secret science since beginning of mankind. Their knowledge is appropriate mostly only in more coded, for the Uneingeweihten not more readableForm forwards. Such recordings, is it in the form of pictures and symbols or also written nature, can in all culture areas and at each time be proven.

Lascaux

the earliest written sources of the magic are enough back into the time to that mesopotamischen, sumerischen and old-Egyptian advanced cultures. Also in the Steinzeit inheritances were discovered such as cave painting , artifacts or stone circles of the Megalithkulturen, which are interpreted for the shame anise mash of today's time as aids to execution magically, not dissimilar actions and ceremonies.

Similarly fargo back the magic mystischen excessive quantities in particular the nordisch European, Roman, Greek and Hebrew culture area.

A first summit of rational argument with magic phenomena and the conception of the world standing behind it begins in the Greek antique one. The federation of the Pythagoreer prepared for this the soil. Philosopherlike Platon and Aristoteles those submitted of the magic underlying, however only personally experiencable esoterischen process of philosophical view.

With respect to the Middle Ages William differentiates a göttliche of Auvergne for the first time magia naturalis from a destructive teuflischen magic. At the same time scholastische scholars lean how Thomas's von Aquin the magic as such as unscientifically and „dämonisch “off.

„Like the land man, then the Magier grinds the elm trees with the vines of the Weinstocks the earth with the sky, i.e. the lower with the gifts and forcesthe upper world. “ (Over those humans, 1496 became), Giovanni pico della Mirandola. When Leonardo da Vinci met the highly formed pico in Cosimos Florentiner of Platonic academy, which did not carry the Wahlspruch „leaves to occur here, that not geometry well-informedis “, that at that time still algebra and geometry unaquainted one heard first outside of lectures of the mathematician Luca Pacioli.

Abraham of Worms recordings state first in writing delivered and to completely received rite of a Jewish man for restraining servable spirit under thatPatronage of the holy protection gel. With its magic life way, a earlymedieval autobiography was delivered. The ethical requirement of this magic moves the text to magia naturalis.

The human Agrippa of nice home is first Systematiker of the magic. It differentiatesMagic and Hexerei and draw from the Persian word „like “outgoing a very distinguished term of the magic.

, The Scholastik decreasing/going back on Aristoteles and the associated strictly delivered medicine of the tradition leaned Paracelsus, the Alchemist and Erneuerer of the naturopathy Galenus off and depended like Leonardo da Vinci on the experience. With unrestrained pointing longing he learned impartial medicine of humans of all social classes. Magic meant healing for it: „However magic operation, equal as the science of the Kabbala, does not rise outSpirit or Zauberei, but from the natural run of subtle nature. “ (Volume medizinae Paramirum).

Religion and magic affected each other mutually. Thus specifically christianisierte forms of the magic arose in the Middle Ages. The Grimoires, charm books, which Dämonologie or Angelologie contained,Christian-magic practices taught. Thus should the Magier chamfered, a praying and the three-agreement to call, so that it received göttliche power, in order to instruct Dämonen and defeat it.

John Dee
John DTE

in the Renaissance the hermetic writings were rediscovered. Magier practiced of itinspires own variants of again-Platonic Zeremonialmagie. The mathematician, geographer, developer of navigational instruments, Astrologe, Mystiker and Alchemist John DTE was the probably most meaning Christian Engelsmagier. Contrary to its predecessors it developed its angel magic in public. From this developed for it revealedVersion of the Henochi language. Dees private library was the largest library of England. Their existence is today core that British LIBRARY.

Particularly in the romance one turned again the attention to the magic. In particular exotic Spiritualität found increases attention, therethe colonialism the western world with Indian and Egyptian mythology admits made, what its precipitation in the magic texts 18. and 19. Century found. Elements of magic thinking leave themselves for example with new fact-read, to Friedrich Schlegel and Franz of Baader find.

At the beginning 18. Century took place again an intensified turn to okkultistischen, mystischen, magic and esoterischen topics. End of the century many sparkling wines and free-bricklayer-similar organizations were created. Outstanding features of this time were the person of the Cagliostroand the development of the mirror-image guessingism.

William Butler Yeats, 1895 „I believes protection in the depths of the spirit in the vision, if the eyes are closed. “ Essay „magic “

in 19. Century became then magic organizations like that golden Dawn and the theosophische society based, whose descendant is the Anthroposophie Rudolf Steiners. Many culturally important personalities such as William Butler Yeats and Algernon Blackwood were golden members of the Dawn.

Beginning 20. Century experienced the magic one Renaissance by thatWorks outstanding shapes as the Magiers Aleister Crowley, a member that golden Dawn and that 1903 created magic medals Ordo Templi Orientis. Also Wicca is a modern nature religion, which practices magic techniques.

Although the group of the practicing Magierwithin the mirror-image-ritual movement a minority represents, is probably larger the influence of the magic on the culture than generally accepted. Ranges, in which magic or magic thinking took introduction, are for example neurolinguistic programming (NLP) and positive thinking, determined psychotherapeutische practices, shame anise mash, Channeling, the Kabbala, Tarot and the contact with angels. Also the Neopaganismus contains forms of the magic, usually in the form of nature magic and many religious rites leaves still its originsuspect from magic thinking.C.G. Its psychology in close relation to magic traditions sees young and calls „magically “only another word for „psychologically “(Jolande Jacobi: The psychology of C.G. Young, S. 271).

To the present occurrence

historicalPhenomenon magic

tendencies toward magic developed usually as reactions. So with Agrippa of nice home, which its totallook the magic in most difficult time under life-threatening circumstances (heaps of failure) of the formed public presented (De Okkulta Philosophia). SoAgrippas book an attempt is understood to terminate the witch illusion by clearing-up and education of the decision makers. Agrippas pupil Johann Weyer actually wrote a book, which recognized the witch illusion as insanity (De praestigiis daemonum - of the dazzling works of the Dämonen). Withthe age of the clearing-up nearly parallel again the Alchemie came with education into mode. The romance with its turn to the unconscious one came out from the classical period and their tendency to the apollinisch understanding-moderate. Thus authors developed like the painter, physicianand nature philosopher Carl Gustav Carus, which ranks among the predecessors of parapsychologischer researchers.

The trend for the Esoterik and magic of the present strengthened with the Flowerpowerbewegung Americas and is an alternative world model of Pazifisten after the Second World War. There developedthe term new Age. Astrologie, Parapsychologie and practices of the Okkultismus such as Tarot and pendulum (Esoterik) were taken up.

Religious systems and magic practices

religious systems, in which nowadays still magic practices appear, are z. B. the Indian (hinduistische) Tantra, the Vajrayana (buddhistisches Tantra), the Daoismus, Bön, Voodoo, nature religions and shame anise mash , Ordo Templi Orientis, Wicca and Neopaganismus and the catholicism (Exorzismus).

Magic methods - of black and white magic

there thoseMagic as esoterische discipline only certain practices and techniques means, but in the western culture area not from the phenomenon of the Esoterik and the Okkultismus to separate, one is i.e. could call her a form of the modern Gnostizismus, the attempt, itselfby means of the practices and techniques of the magic to perfect to carry out all its potentials and his individuality to be steering wheels of his own fate and the highest property, illuminating, however these one understands in individual cases, to attain(see also:left-handed path, sowing anise mash). Thus two levels of the magic are to be differentiated: The technical side of the magic, as attempt of the manipulation both internal and outside conditions, and magic as mental mystischer way of the Spiritualität,in order to attain illuminating.

Magic practices arise also in a further, formally rather unreligiösen, to connection in the everyday life than seizing and power extension. In order to achieve reputation or certain goals, use humans determined - outwardly quite unmagische - means and ruleswith magic causality.

In the theoretical discussion of the practicing Magier and gives there was the argument around those generally admitted key words white magic and black magic. If magic operations appear to the public as well-being contrary constantly, doesa contrast of religion and magic up. Then talk one about black magic, but faith, Zauberei and fraud, and the discussion around the moral implications is just as embittered led, as if it concerned an ethics - commission. An approximation onthe alleged two kinds of magic would be the following:

  • White magic serves the well-being being issued of all or certain individuals and stands in conformity with the mirror-image-ritual development of mankind and the cosmic laws. Everything which one does, thinks and feels, over toohelp to promote to inform to construct, to heal, to clear up, to warm, to clean, to mental, belonged to the white magic.
  • Black magic is always connected with a claim to power. It comes up with egoistic efforts and aims at the expansion of the IchsCosts of the environment. Who it exercises brings itself in contrast to the regularities of the mental evolution. Thus these practices run toward „the göttlichen will “and affect in the long run (when consistent practice without reversal) the destruction of the black-magic personality („rebound effect “).The Schwarzmagier directs its convicition and its acting exclusive toward the own well-being being issued and takes thereby in purchase to destroy to soil to mask discord to create, to separate, to divide and departs thereby from its mental source. Thisit applies independently of the fact whether the exercising is aware of its or not.

Popular definitions call those Magier, which exercise only white magic. Of it to differentiate is the Zauberer, which operated both white ones and black magic. Hexer operated onlyBlack magic. Another definition separates the higher magic as mystischen way from the low magic than means for manipulation.

Several authors it hold the opinion that there is no black one or white magic, but that only those in the actual sensePerson, who the one magic uses - or more exactly the actions, which are implemented with it -, a distinction into a developing (and in this sense white) or into a destructive, harmful (black) magic makes possible. Each knowingand recognizing carries therefore even the responsibility for what he does. This - straight within the range of the Wicca - do when „, what you want “formulated. The stress on wanting means thereby the reflection of the own actsand their possible consequences as well as the readiness to take for these consequences the full responsibility. Two usual extensions of this law are the form „do, what you want, so long it does not harm anybody “, sometimes with the additive „case it however someone harms,does, what you must “. But also this additive may not be understood in such a way that the responsibility for own acting of another power is pushed over, which would have forced the action. Rather it is meant for example with the fact that one someone, alsowhich one works magic-psychologically, not at any price against unpleasant experiences to protect must, since also confronting with deep fears medium-term to personal release (and with it a rather white goal) can lead. The responsibility for the choice of the method lieshowever alone with the action.

Practices of the magic

to „the magic techniques “(Arnold Gehlen) belong changed consciousness conditions. „Magic work “is usually accomplished in drink conditions or in meditativen conditions, which transzendieren the personal identification. Some techniques of the magicare to be understood predominantly psychologically, serve for to the research and control of the own inside as well as conscious becoming of unconscious structures, in order to develop the even. Thus the reality is to be arranged after the own will.

In particular the magic avails itself more differently psychologically, However up to now no proof that it has a material external effect, and represents thus a rather cultural or social phenomenon furnished techniques, which is based on metaphysical acceptance and faith. From the natural science the maintained effect ways become accordingly mostlyas illusion designation or in the realm of the Autosuggestion and the psychology referred.

Magic techniques and practices are for example ritual magic and Zeremonialmagie, nature magic, protection magic, Sigillenmagie, Neoschamanismus, planet magic, combat magic, mental magic, the work with Atavismen, Acceptance of God forms, Inkantation, Invokation and Evokation, Sexualmagie, branch ral magic (Visualisation, imagination, branch ral projection and branch ral journeys), true legends, will training and spirit training by mental techniques, drink training, concentration, Meditation, energy and breath exercises (Pranayama).

The modern western magic cooperates here often not also on this culture area limited systems and practices, but refers also symbols and systems of other cultures, then are in particular the Egyptian, Greek and Germanic Gods and God inside like oralso for example the Tattvas, symbols of the elements from the Indian culture area, techniques of the Indian Yoga and the Kabbala, which Hebrew origin are. Those dogma tables magic cannot with all forms of symbolism and mythology from all cultures inSteps contact, because it is characterised different schools of the magic by the fact that the Magier with symbol systems works, which tradiert both culturally and individually to experience and can be compiled.

Magic handling is subject to prescribed rules in the traditional magic exactly, Samples and rituals, however in modern western directions of the magic to a kind from freestyle technology to the self illuminating , those developed among other things to the antique understanding of Gnosis decreases/goes back.

Models of the magic

the explanation models of the magic belong to Magic theory. Since they are based substantially on the experience world of special consciousness conditions, they are to be regarded as attempts of classifications. They do not represent being certain classifications.

Spirit model

this model assumes it outside of the Magiers material existing naturenesses with ownIndividuality gives, with which it take up contact, which it become acquainted with, when friends or aids win, when servant subject or with whom he unite can. It here probably concerns the oldest model, because it is more schamanistischer the basisCultures and most religions. The Magier functions as an intermediary between everyday life world (the this life) and other another ( the the other world).
Johann fist
representative of this direction were in the Middle Ages Johann fist and modern still Franz Bardon. The Entitäten,die der Magier zu kontaktieren versucht sind vielfältig, unterschiedlicheGeistwesen wie Geistführer, Planetenwesen, Elementarwesen, Astralwesen, Dämonen, Engel, Inkubi und Sukkubi, Psychogene oder Gott, Götter und Göttinnen. Aleister Crowley worked evokationsmagisch, is however noneRepresentative of the spirit model and prepared being pleased dia. niches with its beginning over „spirit “the soil for later chaos magic.

Energy model

the fact that the world made of energy exists, is an acceptance, which originates there from eastern culture areas and already for thousands of years admits is. InChina one accepted, the universe consists of Qi, in India, it is Prana. In 18. Century found this model then to entrance into the western culture area. A representative of this direction was Franz Anton Mesmer, that the animalischenMagnetism as subtle Kraft of the organism postulated. Other representatives were Eliphas Lévi with the theory of the branch ral light and Helena Petrovna Blavatsky with the idea of the Prana. More modern representatives of the energy model were William realm with the theory of the Orgon and Carlo Castaneda with the theory of energy threads. The Magier is not in accordance with this model Beschwörer of mental naturenesses, but „an energy artist “, who works by means of the handling of so-calledfine-material energies “, which do not correspond to the scientific term of energy. These energiescan various origin have, z. B. of symbols (runes, Sigillen, planet or Tierkreiszeichen), the environment (Od/Prana/Qi) or objects (stones, plants or magic devices).

Psychological model

according to the psychological model finds everything that the Magier notices with the practice of its activityor does, inside his psyche, where the mechanisms of the unconscious one become effective, which is to lead to the results desired. It does not extract its objective existence, probably however necessarily its subjective, from the Gods, spirit and naturenesses psychological existence (z.B. as internal pictures, association assistance, ark types). , The natures, which the Magier tries to contact, are accepted are autonomous partial personalities or not integrated portions of the own psyche. Magic is from this a pure technology of the psyche, a means, around thatto manipulate own spirit, so that this works in agreement with its will; an external effect is however not excluded, since from the hermetic principle „as inside, as outside (as, so down above) “one proceeds. The psychological model refersmostly on the theories victory mouth Freuds and Carl Gustav young. The most well-known representative of the psychological model was the Magier and artist Austin Osman saves, which produced intentionally complexes, in order to use it for its purposes.

Information model

the information model is the newest model of the magic, it developed in the 90's. It will be steered assumed that energy needs information, in order; this would be subject to the space-time continuum as measurement and energyless not and can bring so paranormale phenomena out. The magic actlies thus to produce the energy steering information.

This model is used in the Cybermagie, which work with computers and close death experiences. (More or less) a scientific representative of an information model is Rupert Sheldrake with the theory of the morphogenetischen fields.

Metamodell

in practice are not explicitly from each other separated these models, but when into one another turning into and excluding regards not each other, because mental realities are to generally reveal themselves in magic practice as simultaneous natureful, energetically, psychologically and mentally. The Metamodellis no independent model, but it concerns to use in each case the model which promises the success of the magic action. The Metamodell is investigated particularly in the chaos magic.

Today's organizations of the magic

one differentiates between mainly:

  1. The dogma tables magic, itselfusually by firm basic rules and dogmas holds and the attempt of the control of the laws of nature to contents has.
  2. The experimental magic, which concentrates on the practical work and advancement.
  3. The pragmatic magic, with that it around a pragmatic entrance toMagic goes, less around the new development. The Magier is to learn to commit itself not at dogmas to pull out but from all ranges of the magic which it appears useful.
  4. The chaos magic, which is its own system of the magic. The basesto the chaos magic go mainly back on ideas from Peter Carroll, Robert Anton Wilson, Ray shearing vienna and Austin Osman save. As rough principles are considered in the chaos magic: „Retain a healthy skepticism in relation to the valid truths - to Gnosis (realization)- instead of Pistis (faith) “and „the faith is only one technology, frees you from the prevailing ideologies “. It is characterised by the fact that it does without each system and lets things of the everyday life into the rituals flow.
  5. In the technique sociology Arnold Gehlen treated also „ magic techniques “with, in the disaster sociology Lars Clausenmagisierte “(contrary to „secularized “) explanation samples of the social change as characteristic religion organized

for disasters versus magic

magic and religion is often closely with one anotherverwoben; many critics of the magic see however a contrast between Religiosität and magic. In addition, in the same way many practicing Magier criticize monopolizing the magic by the priest box of the different religions and the instrumentalization of the magic by the religions for purposessocial suppression.

The magic plays with neuheidnischen religions a special role, z in particular. B. with the Wicca. Since it in addition, when pure technology can be regarded, it fulfills first no religious function. However one should consider: thosePractice of the magic in older cultures was task that priest inside and priests. The magic separated frequently from the religion in western and monotheistischen culture areas. Many practicing Magier regard themselves as priests. Under practicing Magiern there are even thoseLesart, religions, which would refer to a founder figure as can be prove died and called these, therefore evoked and invozierten, are nothing else as Nekromantenkulte (Geisterbeschwörung, mirror-image guessingism).

Christian magic and also the heidnisch religiously oriented magic, z. B. Wicca (Hexentum), Asatru (Germanic faith),works primarily with the thesis „is my will, if it is your (God, universe, most different Gods) will “. The Magier subordinates its magic or its magic act, depending upon its personal faith, to a superordinate instance. Here becomes thatfrequently „it nobody harms magic will set so long “added - which become interests of its fellow men so explicitly considered. The Magier is in this magic rather an asking, which has the interests of its fellow men in the eye, and frequently also as sound one functioned.

However a magic-religious conflict can develop, if the Magier takes the view, „my will happens “. In this case a prevention of the respective faith conceptions takes place, because in this case the Magier states that it outown Kraft its fate to arrange wants and for this the full responsibility takes over. It avails itself here of all techniques and divinities, which could be favorable its goals. Contrary to mystisch religious humans, who see themselves as „tool “to a higher instance,which it can take as God or Gods defined and on their acting it if necessary by prayers and Fürbitte influence, it regards not as obeying servants of jenseitiger powers, their will it by some few „appointing “(priest, revealing writings etc.)one mediates.

In this case the Magier, which concerns its ethics, is completely free, since it does not submit to a religious mystischen system. This does not prevent it however to act and heal for the well-being of its fellow men too „charms “. He seesitself however freely of higher powers and it imposed upon an ethics. It develops these for itself. It is alone responsible after its view for its acting and its life process, without powers higher for the consequences others „“for it makes responsibleto be able.

To cause whether in the context of a magic act actually stranger powers are sworn to, actual as could be it different - matter of opinion, and up to now the magic each proof remained guiltily that it in any way of phenomenaable is. Here is referred to the different magic models.

Again and again the arising criticism that in the magic the forces of the bad one, the devil o. A. were sworn to, and it concerns sowing anise mash, hangs of thatrespective opinion of the viewer off. „Which well - which badly “- it is faith thing, and so there is not such an organization in nondualistischen thinking. Besides the devil ( Satan) would be allowed to do, in particular been in monotheistischen religions, a popular figureits, in order to hold the Gläubigen in chess. If someone believes in the existence of Dämonen or Teufeln, then these - at least for the respective person - are quite material in their subjective-psychological universe (just like a meant God) andcan to changes of behavior of the person naturally lead, it can quite psychological problems therefore occur like size size of, inferiority complexes, fear, debt feelings, magic craze.

These are however not magic specific, but arise also within other ranges, z. B. Sexbesessenheit, omnipotence feelings, work rage (Workaholic), fanatischer faith.Problematic here the obsession or craze is actually, not the thing.

The main objection against the magic lies in the reproach of seizing impersonal forces, other organisms and mental realnesses for own goals. In this way magic would be the expression of oneichbezogenen attitude, which instrumentalisiert all remaining. This reproach remains upright independently of whether this intended influence is actually possible now or not.

From the religious and in particular from the Christian point of view the criticism of the magic holds to the fact that humansin particular in its God relationship a receiving, never an ordering to always be can. If it wanted to think the Göttliche as it standing to services or to regard in its practice this as at any time available, thereby a genuinly personaler God purchase was waived and not possiblymade. Also the fellow man can and may not as means for the purpose be regarded, but must in his personalen would not be respected. A further objection of theological provenance lets ask whether by magic and Okkultismus possibly actually powers of the bad one swore tobecome (devil, Dämonen) and humans thereby into a dependence turn out, which became its liberty and would be detrimental.

From the view of the practicing Magiers however this criticism can be also returned, because the dependence on institutions like the Christian church,those the Gläubigen barriers of acting, thinking and behavior, be seen can be imposed likewise as dependence on dogmas and faith sets, which rob the individual of its liberty, it into the Kant' which was to blame for minority to lead, possibly even person and society to damage, andit hold to manufacture a genuine purchase to the Göttlichen in itself not on faith but on experience been based.

Primary literature

  • Ansha: The large practice book of the white magic, Ludwig 1999, 256 S. (Richly illustrated one which can be taken seriouslyGuidance in the style of the flooding literature for “Girlyhexen” [S. relevant Fantasy series larva in the USA])
  • Lois Bourne: Autobiography of a witch. Munich: Knaur, 1987
  • James H. Brennan: Experimental magic - introduction and practice, Sphinx tb, 1990, 155 S. (Optimal ones Introduction for beginners)
  • William G. Gray: Magic. The practice book of the magic rituals. Munich: Goldmann, 1994
  • R. H. Laars: The secret of the Amulette and talismans, 1926 JC-publishing house, 214 S.
  • Agrippa of nice home: De occulta Philosophia (the magic works),more fourier 1997, 616 S., ISBN 3-921695-68-6
  • Karl Spiessberger: Magic practice - magic Mysti training in theory and practice, Schikowski 1976, 385 S.
  • Wolf Dieter Storl: Nature rituals - with shame anise tables rituals to the own roots find, RK publishing house 2004, 304 S. (Dr.phil W. - D. Storl is Kulturanthopologe and Ethnobotaniker, www.storl.de)
  • Migene Gonzáles Wippler: Talismans and Amulette, Hugendubel 2001, 272 S.
  • Abraham of Worms, George stretch (Hg.): Book Abramelin. Edition Araki, first complete, critically revised edition 2001 (2. Edition), 416 S. ISBN 3-936149-00-3

secondary literature

  • Christoph Daxelmüller: Charm practices - the idea history of the magic, Patmos 2001, 398 S.
  • God ore, Karl-Heinz. Magic. 2001 Munich. To ISBN 3770535960
  • Nicolas resound, chaos and witch charm, Munich: Diederichs, 1990, ISBN 3-89094-266-0
  • Liselotte Hans man, spring Kriss Rettenbeck: Amulett. Magic talisman, Callwey 1999, almost 1000 illustrations, 444 S.
  • T. H. Luhrmann: Witch's Craft - ritual Magic in Contemporary England, Picador tb 1989, 470 S. (First contemporary documentation of several magic schools in the region of London of the 80's. ThoseA rich spectrum of contemporary English magic could anthropologies Luhrmann be inaugurated into several groups and unfolds. The book as barometers, which propels modern humans, magic to practice and favour which sociological currents magic. Most progressive representation of magic life. Luhrmann researched toChrist's college in Cambridge and teaches today at the university of California, San Diego anthropology.)
  • Malinowski, Bronislaw: Magic, science and religion. In: Frankfurt/Main, Fischer 1973.
  • Christof Niederwieser: Over the magic practices of the management - personality models of the modernManagement in the culture-historical comparison, Munich and Mering: Rainer Hampp publishing house 2002, ISBN 3-87988-638-5
  • briefly blessed man: The world realm of the magic - 5000 years secret art, R. Löwit. Wiesbaden 1983, 422 S.
  • Tegtmeier, Ralph: Magic and star charm. Okkultismus in the evening country.DuMont travel publishing house, Ostfildern 1995 ISBN: 3770126661
  • James water man: Art and symbolism in the Okkultismus, Mueller & Kiepenheuer 1994, 128 S.

Special references

Fantasy

refers to · Geomantie · Henochi language · Hermetik · Witch · Kabbala · Kawwana · Magier · Magisierung · Lean · Okkulte anatomy of humans · Okkultismus · Orakel · Satan · Sowing anise mash · Damage charm · Schamane · Black magic · Theosophie and secret teachings · White magic · Zauberei · Charm art

of person references

Abraham of Worms · Abulafia · Franz Bardon · Aleister Crowley · Thorwald Dethlefsen · Israel Regardie · Austin Osman saves

Web on the left of

Wikiquote: Magic - quotations

scientific-critical Web on the left of

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