Among the kings and rulers of the ancient world several towering figures stand out, exceeding the bounds of ordinary humanity and rightly regarded as demigods. One of the best-known rulers who manifested divine power was Ramses the Great.
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They say the Valknut possesses immense magical Power, though it is relatively seldom used in Magic.
Yet the same assertions pass from article to article, from book to book, none of which take into account the Valknut’s real place in the ancient worldview.
The graphic beauty and precision of this sign substitute for its mythological meaning, and it is cast more in Greco‑Egyptian than in northern tones.
The Way of the Magus is the Way of mastering Power and mastering oneself. The chief consequence of accumulating Power is precisely the gaining of independence, control over oneself, and the end of existing as a victim.
From this arise two approaches, each of which calls itself “Magic”.
Among all Magi — real and mythical — perhaps none is as widely known as Merlin.
The last Magus and the most famous druid of Britain, he is remembered not only as King Arthur’s mentor but also as a distinct, deeply ambiguous figure who looks through the veil of later retellings.
Among people there are those who appear very devout, whole in their “spotlessness,” radiating light and anointing, yet prove to be black and cold within. There are also people who do not display piety and righteousness, yet are filled with a light not apparent to everyone.
Mesopotamian notions of postmortem existence are as elaborated as those of the Egyptians or Buddhists, although, unlike the latter two, they are not collected into “Books of the Dead.”
If, according to Egyptian myths (and, correspondingly, ancient Greek ones) the Judgement of the Dead leaves the soul a chance to enter Paradise (“Fields of Iaru,” “Elysian Fields”), Chaldean culture imagined a darker—and apparently, more plausible—picture.
Strikingly, the mythologies of many lands share the same motif — the god’s victory over the Dragon. Typhon and Jormungand, Vritra and Vritra’s counterpart, and the Black Serpent resisted the gods’ formative influence on the world.
The Magus, step by step, frees himself from the destructors that enslave his mind and gains the ability to reduce losses of Power.
The postmortem disembodiment of a person must be accompanied by the departing entity’s withdrawal not only from our world but also from the Elements.
If this, for some reason, does not occur, not-fully-disembodied souls, lacking a guide and having lost connection with the monad, turn into demons.
It is hard to find anyone who, as a child, did not at least once take part in—or at least hear of—the summoning of the “Queen of Spades”, the “red, blue, or ‘pencil’ gnome”, and so on.
What happens in such cases?
Are the “appearances” described by children merely products of their imagination?
In the modern world, ideas about the dreaming body, the “astral” body and the “etheric double” regrettably remain at the level of the century before last, with its vulgar mediumism à la Cagliostro, muddled and lacking clarity.
One can only hope that dedicated groups seriously studying and applying this phenomenon will bring some order to the confusion.
All ancient cultures of the world, in the fragments of knowledge that have reached us, speak of astonishing beings that come to people’s aid and often save their lives. Animal Powers were regarded as extremely useful to people, who greatly need that direct, unmediated, absolute connection with the Universality of Life that animals possess.
The sagas mention three fundamental features that characterize seiðr: 1) a high seat, or platform, on which the practitioner sits; 2) the use of special songs to induce trance or to secure assistance from spirits; 3) an association with sexual “indecency” (ergi).