These are just some of many different theories about how spells work. For anybody who really enjoys “magical theory” like I do or is looking for validation that there’s something to all these weird spells! None of these serve to discredit magic, but rather add a deeper level of understanding to it. The success of a spell could be credited to more than one of these, or something else entirely!
Law of Attraction. Basically, the idea that you attract what you focus on. A popular example is focusing on the color red, and seeing how much red is around you that you didn’t notice before. This is most effective for spells involving personal matters and success, by formally opening your eyes to details and opportunities you may have missed otherwise.
The Placebo Effect. It’s a proven fact that our bodies can heal ourselves merely by belief that what we’re doing helps! This can extend beyond health spells to things like confidence, performance ability, and other things that aim at personal improvement. The placebo effect may be all that spell needs to be successful ( and it wouldn’t have happened without the spell!)
Direct cause/effect. Something about the spell and the way it was cast directly affects the outcome. Example: a sigil designed for protection, when looked at, serves as a constant visual reminder that you are protected, subconsciously strengthening your wards.
Science/chemistry. This is most true for kitchen witchery and herbalism. Chamomile, lavender, and other herbs aren’t corresponded with calmness and sleep for nothing… they’re made up of chemicals that have been scientifically proven to calm the nerves and aid in sleep!
Quantum physics. There’s a phrase called “Quantum Woo,” where people use quantum physics (often incorrectly) to explain any type of magical thinking or practice. While the ultimate theory behind quantum physics was recently disproven, the discoveries made through research still hold true. Basically, we know particles behave differently when observed, and our energies can effect this. We just don’t know why that is. This is the baseline behind a lot of energy work.
Divine string pulling. Ask and ye shall receive. This is where we depart from the physical to the spiritual side of magic. Many people do magic by appealing to divine forces, Mother Earth, God(s), the Universe, whatever you want to call it. This could be with an offering, a ceremony, or even just bedside prayer. The divine force hears the request, and grants it by affecting change and “pulling strings” to cause the desired outcome.
Spiritual string pulling. Very similar to the previous point, but with entities that are not worshipped or seen as divine. Many believe that spirits can still affect change “behind the scenes.” A spirit worker may make a deal with a spirit for luck or protection, or someone may ask their ancestors for good fortune and health.
Personal string pulling. Instead of asking an outside entity, this is the idea that we, as the practitioner, pull the strings. This is most seen through the “cone of energy” method of casting, where we raise a lot of concentrated energy and intent in a space, then release it all at once to do its thing. You also see it with sympathetic magic, where by doing something to a poppet, we actively affect that change on the target. No middle man included.
There would be things that might look oddly familiar. Fear not, these are mostly references to author’s favorite fictional universes.
Basic principles
Technomancy is another way of using magical energy. Unlike Alchemy, Technomancy’s main purpose is to operate mechanisms, machines and computers via a stream of said energy, establishing a connection between the Technomancer’s mind and a machine. Given that he/she understands how the machine works, it can be used from a distance, and without directly manipulating it.
Early Technomancy and the Cult of Machine Spirit
Because of the cult of Mata Nui’s declined popularity, for over fifty thousand years a Cult of Machine Spirit became prominent among the Technomancers. Technomancy itself originated in the southern districts of Metru Nui, the first Technomancers being Ko-Matoran and Toa of Ice. Because of their highly religious and conservative ways, the Ko-Matoran believed that Technomancy was a gift from the Great Spirit. They spread the belief that the Great Spirit is in everything, even in machines. To this end, Technomancers have invented a wide variety of rituals and accessories – mostly seals and engravings – to improve their spiritual link with Mata Nui.
Perhaps surprisingly, their efforts were successful, and confirmed the Technomancers’ belief that the Machine Spirit watches over and understands them. In fact, all the seals, runes and similar objects are imbued with a strong energy imprint of the Technomancer that created them. This creates a strong bond between the machine and its master, which is why the effectiveness of Technomancy increases dramatically through the use of seals.
Such “intuitive” Technomancy became the foundation for further development not only of the Machine Spirit cult, but of all other Technomantic abilities too. Thanks to the Technomancers, it is possible to create and implant a wide variety of augmentations such as artificial limbs and technical interfaces.
President Donald Trump speaks about tax reform legislation during a lunch with lawmakers working on the tax reform conference committee in the Cabinet Room at the White House in Washington, DC, on Dec. 13, 2017. (Photo by Saul Loeb/AFP/Getty Images)
Nearly a year ago, intuitively recognizing the Trump administration’s authoritarian aspirations, Polish journalist and activist Martin Mycielski wrote “Year 1 Under Authoritarianism.” In those early, nerve-racking days following Trump’s inauguration, the piece was shared across social media, an ominous portent of what was to come. The document — helpfully subtitled, “What To Expect?” — offered a list of predictions and warnings about Trump’s first year in office, and exhortations to fight back at every turn. In his introduction, published just days after Trump’s inauguration, Mycielski noted the article was based on his own experience in Poland, where extreme-right nationalists have taken over the government, and in a recent ugly demonstration, the streets. The piece should be read as an instructive manual of sorts, culled from firsthand observation of the “populists, authoritarians and tinpot dictators” leading right-wing movements across Europe.
“With each passing day, the [Polish] government is moving the country further away from the liberal West and toward the authoritarian models of the East,” Mycielski wrote. “Hundreds of thousands have protested against every illiberal, unlawful step. Every time we believed it couldn’t get any worse. We were wrong. This is why we want you, our American friends, to be spared the shock, the awe, the disbelief of this happening to you. Let’s hope history proves us wrong and the US wakes up in time…[H]ope for the best, but prepare for the worst.”
Mycielski’s “survival guide” has only become more disturbingly relevant with time, its predictions proved frighteningly accurate. Like Umberto Eco’s guide to fascism, it presciently notes the actions and attitudes that now unquestionably define this presidency; the lies and obfuscation of truth, racist fear-mongering, historical revisionism, purposeful chaos and anti-First Amendment agenda. Manipulation and malice are the Trump regime’s forte. (To see how quickly a country can be remade by a charlatan and his abettors, go back and review some of the earliest entries from Amy Siskind’s weekly list tracking changes under Trump. It’s all pretty scary, especially seeing it unfold in real time.)
But if there’s any hope, it will only come from recognizing the reality of what’s happening here, how much damage is being done, how much earth already scorched. The year has somehow flown by, yet seemed interminable. It’s good to remember the very big, very frightening picture before us, how far we’ve already come, and to consider what recourse we have with complicit and corrupt forces standing in the way. — Kali Holloway
Here is Mycielski’s 15-point guide to surviving authoritarianism.
1. They will come to power with a campaign based on fear, scaremongering and distorting the truth.Nevertheless, their victory will be achieved through a democratic electoral process. But beware, as this will be their argument every time you question the legitimacy of their actions. They will claim a mandate from the People to change the system.
Remember — gaining power through a democratic system does not give them permission to cross legal boundaries and undermine said democracy.
2. They will divide and rule. Their strength lies in unity, in one voice and one ideology, and so should yours. They will call their supporters patriots, the only “true Americans.” You will be labelled as traitors, enemies of the state, unpatriotic, the corrupt elite, the old regime trying to regain power. Their supporters will be the “people,” the “sovereign” who chose their leaders.
Don’t let them divide you — remember you’re one people, one nation, with one common good.
Fight for every media outlet, every journalist that is being banned, censored, sacked or labelled an “enemy of the state” — there’s no hope for freedom where there is no free press.
3. Through convoluted laws and threats they will try to control mainstream media and limit press freedom. They will ban critical press from their briefings, calling them “liars,” “fake news.” They will brand those media as “unpatriotic,” acting against the People (see point 2).
Fight for every media outlet, every journalist that is being banned, censored, sacked or labelled an “enemy of the state” — there’s no hope for freedom where there is no free press.
4. They will create chaos, maintain a constant sense of conflict and danger. It will be their argument to enact new authoritarian laws, each one further limiting your freedoms and civil liberties. They will disguise them as being for your protection, for the good of the people.
See through the chaos, the fake danger; expose it before you wake up in a totalitarian, fascist state.
5. They will distort the truth, deny facts and blatantly lie. They will try to make you forget what facts are, sedate your need to find the truth. They will feed “post-truths” and “alternative facts,” replace knowledge and logic with emotions and fiction.
Always think critically, fact-check and point out the truth, fight ignorance with facts.
6. They will incite and then leak fake, superficial “scandals.” They will smear opposition with trivial accusations, blowing them out of proportion and then feeding the flame. This is just smokescreen for the legal steps they will be taking toward totalitarianism.
See through superficial topics in mainstream media (see point 3) and focus on what they are actually doing.
7. They will propose shocking laws to provoke your outrage. You will focus your efforts on fighting them, so they will seemingly back off, giving you a false sense of victory. In the meantime they will push through less “flashy” legislation, slowly dismantling democracy (see points 4 and 6).
Focus your fight on what really matters.
8. When invading your liberal sensibilities they will focus on what hurts the most — women and minorities. They will act as if democracy was majority rule without respect for the minority. They will paint foreigners and immigrants as potential threats. Racial, religious, sexual and other minorities will become enemies to the order and security they are supposedly providing. They will challenge women’s social status, undermine gender equality and interfere with reproductive rights (see point 7). But it means they are aware of the threat women and minorities pose to their rule, so make it your strength.
Women and minorities should fight the hardest, reminding the majority what true democracy is about.
[Editor’s note: This is a rare moment where I believe Mycielski gets it wrong. People of color and women of all races are doing all they can; existence is itself political, but many have already gone above and beyond, taking key roles in resisting. They cannot be expected to “fight the hardest.” We need the people with the most privilege to step up and use their powers for good.]
9. They will try to take control of the judiciary. They will assault your highest court. They need to remove the checks and balances to be able to push through unconstitutional legislation. Controlling the judiciary they can also threat anyone that defies them with prosecution, including the press (see point 3).
Preserve the independence of your courts at all cost; they are your safety valve, the safeguard of the rule of law and the democratic system.
10. They will try to limit freedom of assembly, calling it a necessity for your security. They will enact laws prioritizing state events and rallies, or those of a certain type or ideology. If they can choose who can demonstrate legally, they have a legal basis to forcefully disperse or prosecute the rest.
Oppose any legislation attempting to interfere with freedom of assembly, for whatever reason.
11. They will distort the language, coin new terms and labels, repeat shocking phrases until you accept them as normal and subconsciously associate them with whom they like. A “thief,” “liar” or “traitor” will automatically mean the opposition, while a “patriot” or a “true American” will mean their follower (see point 2). Their slogans will have double meaning, giving strength to their supporters and instilling angst in their opponents.
EVERY authoritarian, totalitarian and fascist regime in history eventually failed, thanks to the PEOPLE.
Fight changes in language in the public sphere; remind and preserve the true meaning of words.
12. They will take over your national symbols, associate them with their regime, remake them into attributes of their power. They want you to forget that your flag, your anthem and your symbols belong to you, the people, to everyone equally. Don’t let them be hijacked. Use and expose them in your fight as much as they do.
Show your national symbols with pride; let them give you strength, not associate you with the tyranny they brought onto your country.
13. They will try to rewrite history to suit their needs and use the education system to support their agenda. They will smear any historical or living figure who wouldn’t approve of their actions, or distort their image to make you think they would. They will place emphasis on historical education in schools, feeding young minds with the “only correct” version of history and philosophy. They will raise a new generation of voters on their ideology, backing it with a distorted interpretation of history and view of the world.
Guard the education of your children; teach them critical thinking; ensure their open-mindedness and protect your real history and heritage.
14. They will alienate foreign allies and partners, convincing you that you don’t need them. They won’t care for the rest of the world, with their focus on “making your country great again.” While ruining your economy to fulfill their populist promises, they will omit the fact that you’re part of a bigger world whose development depends on cooperation, on sharing and on trade.
Don’t let them build walls promising you security instead of bridges giving you prosperity.
15. They will eventually manipulate the electoral system. They might say it’s to correct flaws, to make it more fair, more similar to the rest of the world, or just to make it better. Don’t believe it. They wouldn’t be messing with it at all if it wasn’t to benefit them in some way.
Oppose any changes to electoral law that an authoritarian regime wants to enact — rest assured it’s only to help them remain in power longer.
And above all, be strong, fight, endure and remember you’re on the good side of history.
EVERY authoritarian, totalitarian and fascist regime in history eventually failed, thanks to the PEOPLE.
Martin Mycielski is an activist with the Committee for the Defence of Democracy (KOD) NGO and protest movement, which has organized the largest mass demonstrations in Poland since the fall of communism, opposing the authoritarian and unlawful actions of the Law and Justice (PiS) government and its leader, Jarosław Kaczyński. Follow him on Twitter: @mycielski.
This post has four notes. FOUR. Read it, read it again, memorize it, share it, reblog it. This is what I’m trying to say to my American friends, only said much much better. In response I hear “there are patriotic people in the government and they will take care of it”. I want to bang my head against the wall. No they won’t. Read this again.
Where to start? This is the most common question i receive. I understand how overwhelming the craft can be! There are so many different components, and you can rest knowing your education will NEVER be complete. You will continue to learn new things all the time, and there is no rush to the order in which you learn! Cool down, and take some time to really fall into theory before jumping into practice. Its very important to read as much as you can, from as many sources as possible. Here are some of the many things you can research:
Crystals & their uses
Color correspondences
Different kinds of Magic
Different kinds of witches
Tools
Moon Phases
Planets/Celestial Bodies
Witch History
Herbs & their uses
Plants that are naturally abundant in your area that you can use in magick
Energy
Meditation and Visualisation
Astral Projection
Deities
Tarot cards and other forms of divination
Symbols (runes, sigils)
Theban alphabet
Incense and Oils
Animals and what they represent
Sabbats
Cleansing, charging and consecration of tools
making mundane things magical
There are so many more things, so feel free to add in anything I missed or that you personally find important.
Witchlings, please ask me any questions you may have as i am happy to answer to the best of my knowledge. I will be putting up more educational posts over the next few weeks, so please ask or message me if theres anything specific you’d like me to cover. I’ll more than likely have a post for each of the bullet points above.
Spiritscraft’s recommended Affordable Traditional Witchcraft books:
Mastering Witchcraft by Paul Huson
Traditional Witchcraft by Gemma Gary (audio book available)
Treading the Mill by Nigel Pearson
A Deed Without a Name by Lee Morgan*
Flame in the Cauldron by Orion Foxwood*
Authentic Witchcraft by Grayson Magnus*
Fifty Years in the Feri Tradition by Cora Anderson*
A Crones Book of Words by Valerie Worth
A Witch Alone by Marion Green*
*Starred titles have e-reader or PDF versions available
(Part 2) Natural overlap/ideas must be taken into consideration. But what about Christianity, and its influence on Snorri, specifically? Do you think that there are any particular stories or themes that are purely Norse? For example, from what I remember, the cyclical aspect (birth and rebirth of the world, the beginning, Ragnarok, and the cycle repeating) of the Norse religion is fairly unique compared to other more linear religions (such as Christianity). What are your thoughts in this? (Sorry the question is a little messy)
In sum: To what extent do you think Snorri’s Christian background influenced his writings? What about Christianity specifically? Do you think that there are any particular stories or themes that are purely Norse? What are your thoughts on this?
Velkomin(n), vinur minn! (Welcome, my friend!)
Without a doubt, his background and time influenced his writings a great deal, but not necessarily in an intentionally malicious way. Christianity inevitably played a considerable role in this (culturally), but not in a completely restricting way, either (especially for Iceland). Besides, discussing anything “pure” is quite tricky (if not impossible). Even the Prose Edda itself, as a work of literature, was influenced by Latin treaties (in terms of form and structure, but not necessarily in purpose). Furthermore, even the concepts of rebirth surrounding Ragnarok can be found in Greek mythology and in the Old Testament (both feature Great Floods), but even in the New Testament with Jesus’ return (which in itself is a form of a reborn world). They may have different ways of telling the story, but the essence is still shared (as you have noted). Despite this, Snorri seems to have actually managed to preserve some genuine Norse lore. It may not be in the same form that it once was, and it may not be “pure” to some fictional standard version that never actually existed, but there is truth within his work; he did not simply conjure up these tales from nothing. They have mixed with a later culture, but they derive from older roots.
But that’s just the simple, quick-and-dirty way of answering your questions. We have much more to discuss if I want my words and thoughts to be taken seriously. But do keep in mind that I am a historian, which means that my thoughts are based on historical areas (social, cultural, etc.) rather than strictly literary analysis. In other words, I have not broken down individual stories to discover what is Norse and what is not, but instead I have broken down Snorri’s life and society to discover what might have contributed and influenced the creation of the Prose Edda itself.
Snorri Sturluson: Keeping the Old Alive with the New.
To get into the depth of your questions, we need to first get a grasp for who Snorri was and what kind of world he lived in. What was his education? What influenced him? What was his purpose? How would his work have been received? The answers to these questions can be found both in his personal life and in the society in which his life took place.
Snorri Sturluson’s Life and Education.
Snorri was born at Hvamm in western Iceland around the year 1179 AD to a powerful family known as the Sturlungs. He was fostered at Oddi in southern Iceland after the age of three, partly due to the death of his father. The one who fostered him was Jón Loptsson, who was both a deacon and a chieftain, but also the grandson of the Latin-writing historian Sæmundr fróði (the Learned).(1) Although Jón was a religious man, he fought strongly against the solidification of the Icelandic Church throughout the later twelfth century.(2)
As for Snorri’s education, it does not seem that he was deeply familiar with Latin; he seldom uses it, even in quotation.(3) In the end, his learning “was mostly in native lore rather than continental European writings in Latin.”(4) What he did know about Latin concepts and theological ideas came from society, from clerical friends, such as Styrmir Kárason (a priest and historian), and from “vernacular preaching in churches.”(5) Although Snorri himself was not directly exposed to Latin learning (as a student), he was, at the very least, indirectly exposed to it (as a layman) through society.
The majority of the rest of his life is filled with secular politics (which we need not concern ourselves with too much), wherein he gained considerable wealth through marriage (to Herdís Bersadóttir) and acquired connections with powerful Norwegians (such as the young King Hákon and his father-in-law Jarl Skúli).(6) He was so involved with secular affairs, in fact, that he died in 1241 while ‘feuding’ with the also powerful Icelander Gizurr Þorvaldsson.(7) Yet, no matter how involved Snorri was with secular, native life and knowledge, he was a Christian and so was the majority of his society (which had been so for over two hundred years). This inevitably impacted his writing of Norse lore and myth, but how much so? In what ways did his writing of old material reflect this new society?
Snorri’s Writing: The Debate of Influence.
Ursula and Peter Dronke, Faulkes, and Margaret Clunies Ross have all “pointed to various Latin sources, Classical, Biblical or Medieval, as possibly contributing to Snorri’s understanding of the heathen religion.”(8) Andreas Heusler, an earlier historian from the early twentieth century, even rose the question of Snorri’s authorship of the Prologue and Gylfaginning completely, calling it (the Prologue in particular) ‘ein elendes Machwerk’ (‘a sorry piece of work’).(9) To further illustrate how Snorri deviated from other authors who were, in fact, steeped in knowledge of the Latin tradition, Anthony Faulkes offers this:
“For even more remarkable is the fact that none of the writers mentioned has been able to point to any verbal correspondence in Snorri’s work with a Latin source. It is only the concepts that can be said to be similar. He has no quotations from or references to non-Icelandic works, and unlike the priest Ari Þorgilsson he does not scatter Latin words in his text, or use Latin in his headings (Ari’s surviving work is labelled Libellus Islandorum). Though he has prologues like Latin writers, Snorri’s prologues do not include the same standard topics as those of writers in Latin (see Sverrir Tómasson 1988). In his well-known discussion of the importance of skaldic verse in the prologue to Heimskringla he directly contradicts the views of most Classical historians, who generally did not regard poetry as suitable for use as a historical source.”(10)
To continue on, Snorri briefly mentions in his Prologue that the gods came from Troy, which is a point often raised by those who say that his Prose Edda is ‘corrupted’ by Christianity. This is also known as euhemerism, a concept attributed to the Greek philosopher Euhemerus (c. 300 BC), and a concept that was “widespread in the Middle Ages, usually among historians (my emphasis).”(11) Instead of portraying the old gods as the devil in disguise, as most theologians would have, Snorri went the philosophical (historical) route. Furthermore, allegory was “all-pervasive in Latin writings during the Middle Ages,” but Snorri “does not interpret mythology allegorically, nor does he derive moral teaching from it.”(12) Instead, he speaks of them rather plainly; his account seems more like “a scholarly and antiquarian attempt to record the beliefs of his ancestors without prejudice” for the sake the skaldic art which was still alive in his day (but at risk of losing its older roots).(13) In further regards to Troy, Faulkes has this to say:
“So this way of reading mythology is closest to euhemerism: the Greek and Trojan heroes came to be regarded as gods after their deaths, their deeds were transferred into supernatural ones, and their names changed. It is nothing like the allegories of Latin tradition, and there is little or no moralisation. The writer of this passage, whether is was Snorri or not, had clearly come across allegory, but has not fully understood how it works (my emphasis). His allegorisation of the Greek story does not give it any coherent non-historical meaning. His equivalences are also mostly preposterous, and there are many mistakes or misunderstandings of the Greek story. It cannot be used as evidence that the author was greatly acquainted with Medieval Latin tradition.”(14)
In the end, when looking more closely at Snorri’s work, it is evident that he was not professionally trained in the Latin tradition. Instead, the Christian influences that made their way into Snorri’s rendition of Norse mythology do not come from education or learned ‘bias’, but rather from the influence of his society. Thus, it was not just Snorri’s own Christian background that influenced his writing; he was influenced by (and perhaps to a greater extent) the cultural environment in which he grew up and worked in. Snorri’s attempt to preserve the Old was true, but he inevitably mixed it with the New in order to ensure it survived by making old lore relatable to a drastically different world.
Snorri’s Cultural Environment: The Twelfth and Thirteenth Centuries.
What determined the degree of Christian influence in his works, then, was not even an active desire to Christianize older material, but rather to rationalize it within the framework of his own, later time; he had to make heathen gods and stories appealing and useful to a Christianized culture.
To provide a bit of historical context, the Icelandic church had been consolidating throughout the twelfth century, before Snorri’s birth. Although the Icelanders had been Christian since around the year 1000, the real founding years of the Icelandic Church were during the years of Bishop Gizurr (1082-1118), the first true bishop of Skálholt.(15) The bishopric of Skálholt (which is fairly close to Oddi) is traditionally dated to having been founded in 1056. Another bishopric was then established at Hólar under Jón Ögmundarson (1106-21), who swiftly began a cathedral school there.(16) During this time, under Bishop Gizurr (and beyond), Christianity began to expand. In 1096, tithing was introduced to Iceland, and by 1133, Iceland had its first monastery (and would gain six more by the end of the medieval period) at Þingeyjar in Húnavatnsþing; in 1186, Iceland’s first nunnery was established at Kirkjubær in Skaftafelsþing.(17)
Even before Snorri’s birth, Christianity was rapidly being embraced and expanded by Icelandic society and culture. Oddi, where Snorri was fostered, was not only near Skálholt, and thus inevitably exposed to its cultural and learning environment, but also regarded as a place of learning with a latin school.(18) Although Snorri himself likely did not learn at such a school, he would have been influenced by those who had, and the ideas that flowed in that region as a result.
I suppose the question we must turn to, then, is how did goðar (chieftains, of which Snorri was a part) adapt to the presence of Christianity? How did Christianity transform their role, and how, then, did it influence them?
Before Christianity, the goðar were also pagan priests. Although it is not known when goðar began to seek Christian learning, it is not unreasonable to assume that they maintained their dual role as both social and religious authorities by, to put it simply, switching gods.(19) As a result, lay aristocracy began to intermingle with the tasks often reserved to Churchmen in continental Europe. Iceland soon felt tension as some Church authorities began to push for a separation, which began in the late twelfth century (especially with St. Þorlákr) and early thirteenth century. This struggle is what Snorri grew up with, and the Church never quite separated itself from lay society during his time.
***
Snorri himself was far more concerned with secular life than religious learning, but he was inevitably exposed to both worlds given his position and upbringing. Furthermore, the world that he was communicating to was now deeply Christian, which is stressed by the fact that secular authorities had even embraced Christianity into their domain; it was more and more a part of everyday life. Thus, even though his formal Christian background was quite meager (educationally speaking), he lived within a culture and society that now communicated through a different lens. It was this cultural lens, more than his own personal background, that truly influenced his work. Since this lens now dominated their worldview, it obscured any old material that passed through it. Such is the natural process for historical information, for even today the lens of present experience filters and ‘alters’ meaning, interpretation, and significance.
So, if not to Christianize older material, why did Snorri write the Prose Edda? To what benefit did he see old lore to such a Christianized culture and society? Anthony Faulkes has words better than I on this, and I would like to close our discussion with them:
“Sagas and poetry on native subjects were not the only sorts of writing cultivated in Iceland. Literature of other kinds was penetrating the north from southern Europe. From early in the twelfth century at least, saints’ lives and other Latin works had been known and soon translated in Iceland. Stories of love and chivalry, like that of Tristram and Yseult, and ballads, were becoming known and popular in Scandinavia. It is likely that Snorri Sturluson, traditional aristocrat as he was, would have foreseen that the traditional poetry of the skalds was to be superseded on the one hand by the writing of prose sagas (an activity in which he himself engaged, ironically with greater success that his poetical compositions), and on the other by new kinds of poetry in different metres and on new themes. It seems that he wrote his Edda as a treatise on traditional skaldic verse to try to keep interest in it alive and to encourage young people to continue to compose in the traditional Scandinavian oral style, although in form the work itself is highly literary and owes much to the newly introduced tradition of Latin learned treatises.”(20)
In the end, it is difficult (if not impossible), to sort out what is “purely” Norse against what is Christian influence from his contemporary cultural environment. What we do know, however, was that Snorri gathered genuine Norse lore and, through a new form of expression, brought it into conversation with a Christian culture; he aimed to make old lore relevant to a new, Christianized society. And so, to answer your question, I would say that his personal background influenced him less than his society did, and that Christianity only dramatically influenced his work in terms of form and presentation. Even Snorri himself should have known that such lore once orally told never had a concrete, singular form; but his writing had to subject it to such stagnancy if it were to be preserved amid the influx of ‘foreign’ culture; his society was becoming more and more literate, and thus becoming less oral. He did what he felt necessary to promote and educate the new, younger generation in the old, traditional art form of skaldic poetry.
That said, he was not hostile to his contemporary society; he was not a pagan, nor was he promoting a resurgence in paganism. In fact, if anything truly influenced his writing of Norse myth, it was his purpose. His goal was not to create an objective history of Norse lore, but rather to make it useful to a new society. Even today, most historians do not find an objective history plausible. Historians create narratives from a chaotic past; we make stories out of scrambled evidence that we can relate to. Snorri was no different. He gathered scattered bits of tradition and brought them together into a narrative that himself and his contemporaries could better understand and appreciate.
Með vinsemd og virðingu, (With friendliness and respect,) — Fjorn
ENDNOTES: 1. Anthony Faulkes, “Snorri Sturluson: his life and work” (London: Viking Society for Northern Research), 1. 2. Ibid. Secular and religious (Christian) life were strongly intertwined in Iceland. The Church began to push for autonomy, but the secular ‘lords’ pushed back against them. 3. Ibid. He easily could have been, but our historical records do not show us enough to be confident in making such an assertion. 4. Ibid. 5. Ibid. 6. Ibid., 1, 3. 7. Ibid., 3. 8. Anthony Faulkes, “The influence of the Latin Tradition on Snorri Sturluson’s writings,” (London: Viking Society for Northern Research), 1. 9. Ibid. 10. Ibid., 2. 11. Ibid., 3-4. 12. Ibid., 5. 13. Anthony Faulkes, “Introduction,” in Edda (London: Everyman, 1995), xviii. 14. Faulkes, “The Influence of Latin Tradition…,” 7. 15. Gunnar Karlsson, The History of Iceland (Minneapolis: University of Minnesota Press, 2000), 38. Technically speaking, Ísleifr was the first, but he was “hardly more than a missionary bishop.” Ari Þorgilsson credits Gizurr as being the one who “laid down as law that the see of the bishop that was in Iceland should be at Skálholt, whereas before it had been nowhere…” 16. Ibid. 17. Ibid., 39. 18. Ibid., 41. 19. Ibid., 40. 20. Anthony Faulkes, “Introduction,” in Edda (London: Everyman, 1995), xiii.
These are Frequently Asked Questions I get about astral. Please check this guide before asking me questions concerning astralling! This will be updated regularly, as I receive more questions.
What is the astral?
Note that this is MY definition: I consider the astral to be absolutely everything; our plane of existence, spirits’ planes of existence, pop culture realms, etc. The astral is everywhere and everything.
How does astral travel work?
When you travel, a small portion of your consciousness leaves your body.
This consciousness manifests as its own body on the astral, or it could “awaken” in an astral body you already have. In travel, you do not see/hear/feel/think as clearly as you do during projection, simply because only a portion of your consciousness has left your body.
What is astral travel versus astral projection versus OBE?
Note, again, these are MY definitions:
In astral travel, a PORTION of your consciousness leaves your body and is able to explore other realms.
In Astral Projection, nearly your entire consciousness leaves your body. Astral projection is much harder to achieve than travel. This is the “gold standard” of astral travel, where you see/hear/feel/think with complete or almost complete clarity.
In an OBE, Out-of-Body-Experience, your consciousness FULLY leave your body. As of right now, I do not believe this is possible without a near-death experience, or actual death.
What are some ways to astral travel?
Meditate.
Guided meditations
Trance
Have a spirit you know and trust “pull” you into the astral.
(Visualization) Imagine a door. Imagine/focus on what is on the other side of the door. Walk through it.
(Visualization) Imagine an X (pool, mirror, etc). Imagine/focus on what is on the other side of X. Walk through it.
Lucid Dreaming
“Splitting”: Imagine a copy of yourself hovering above you. Notice your consciousness in your own body, then “jump” your consciousness into that copy of yourself floating above you. Proceed to go where you want.
What are some ways to astral project?
Just….keep practicing astral travel, maybe try new methods. I highly recommend reading Astral Dynamics by Robert Bruce, I have literally NEVER EVER found a more comprehensive, extremely informative, and yet still beginner-friendly and not overly complex guide to astral travel/projection.
Differentiating “true astral” from imagination?
True Astral:
will always have external interactions that are not in your own head; entities talking/living their own lives whether your imagination/consciousness directs them to or not. Entities moving independently of your will.
Spirits (good or bad) being able to follow you back home, to your physical body and interact with you there
Unexpected/Unpredictable occurrences happen
You get injured and it may hurt your astral body and maybe feel it a little physically too. Injury damages your magical abilities/astral abilities
Your astral body can die and you won’t be able to access “true astral” until you regenerate.
You can meet other humans consciously. As in, you can text your friend and meetup on the astral together, and talk about it IRL afterwards.
Imagination:
You are in full control of everything.
What you expect to happen, will happen
Entities are like puppets or dolls; they don’t move around unless you imagine them doing so, and if/when they interact with you, it’s things you expected them to say
You will not tire, or will tire extremely slowly.
You die/get extremely hurt and nothing happens. You can regenerate at will/heal whenever and wherever you want.
You talk to your friend, then you talk to them later IRL and they have no idea what you talked about.
Why do people always imagine common fantasy stuff when astralling? Don’t you think astral and what happens there is just your imagination and happens in your head? I mean strangely all the people who talk about astral experiences describe common fantasy stuff. I’d say if astral was real it would contain a lot of stuff people can’t even imagine, and yet everyone describes dragons, elfs, etc, that which their mind already knows, nothing out of ordinary. Isn’t this suspicious?
One reason people generally imagine common fantasy is stuff is because that’s what most people care about, and thus go to. It’s hard to care about a species that humanity has never even encountered before, isn’t it? Also, how can you visit the realm of something you have never even heard of/can’t imagine before? Astral travel needs knowledge of where you will go to, so it’s pretty hard (and probably super dangerous) to just say “take me somewhere beyond my imagination.”
There’s also the problem of perception: during astralling, the mind usually replaces things you don’t know with things you do know of, to use less energy while astralling. While you can force your brain to show “the truth”, the more the thing you are trying to look at is beyond your imagination, the more energy and effort it will take to see “the truth”.
How do you do astral laundry?
Note: Not limited to this list.
Have a companion you’re comfortable with seeing you nude do your laundry for you.
Astral travel two feet away from your earth self, take your astral clothes off, put them in your washer/dryer (with your astral self or earth self), physically run the washer/dryer (you can wash other clothes with it). Take your clothes out, travel again and put your clothes back on.
Destroy your clothes and remake clean ones.
How do past lives affect current astral shenanigans?
You might appear as one of your past life forms/bodies. Spirits from your past lives could also attempt to find you on the astral (whether malicious or friendly, so always be cautious).
How to meet spirits on the astral?
Tl;dr:
1. Be able to astral and able to distinguish between astralling/imagination.
2. Go somewhere with spirits.
How to safely meet spirits on the astral?
There is no 100% guarantee of safety when astralling.
Some suggestions are:
Have spirit guides/guardians/protective companions take you somewhere safe
Actually know where you are going and who you want to meet
How do you keep possibly malicious spirits/entities/beings from following you back home?
This is what wards in your living space/where you are when you astral are for. Wards can fuddle your energy signature from being found by spirits you don’t want to find you.
Make sure you “come back” correctly; that you walked back through your imagined door, imagined yourself falling back into your physical body, whatever.
Do a centering exercise, which will help you “pull back in” trace amounts of energy you left where you went when astralling. Do make sure your wards are up first, to make sure nothing follows the “pull” back to your physical body. If you don’t know what centering is/how to do it, check the “energy work” section of my FAQ/my energy work FAQ post.
Manners/social etiquette/social skills in the astral?
Obviously those will vary a LOT based on where you go. I literally can’t write a comprehensive guide as the astral is home to a limitless number of cultures.
But some things to keep in mind are:
Don’t fight every single thing you see ever. Don’t try and provoke fights with every single thing ever. Retribution is a thing and the majority of spirits have the advantage when fighting in the astral.
Just because something looks scary doesn’t mean it’s out to get you.
Observe the culture, maybe talk with some of the nicer (and not trickster) locals who can tell you the Do’s and Don’ts of their culture.
Heeeeeeey people keep talking about different places in the astral and are they alternate locations all on the same plane or are there alternate astral planes with alternate inhabitants?
There are alternate astral planes with their own inhabitants, and alternate locations on the same plane.
Example of the former: We are on earth. Heaven exists on its own plane of the universe.
Example of the latter: We are on Earth. An alternate location on our plane of existence would be Venus.
Is it possible for entities/other people to drag you into the astral (forcefully or not)?
Absolutely, both people and entities can bring you to the astral. And they can do it forcefully or consensually (consensually obviously takes a lot less energy).
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This will be updated every once in a while. Again, please check this FAQ before you ask me any questions concerning this, please ^-^
1. Meditate – still the mind, the breath, the heartbeat, open a channel through which the spirits can communicate if they wish to, listen.
2. Walk – honour the genii loci, notice the changing seasons, observe signs and omens, traverse the kingdoms of humanity, flora and fauna, give aid where it is needed.
4. Invoke – the presence of spirits to assist in tasks, to protect on journeys, to grant guidance, maintain connections and uphold contracts.
5. Craft – use the hands to create, to construct, imbue each creation with spirit and purpose, a meal, a potion, a carving, a weaving, enchant the mundane and material.
6. Sing – the old songs, the power songs, the prayers, the chants, to heal, to awaken, to enforce, to ward, sing the sun to sleep and the moon to rising, sing in the bath, at the hearth, in the heart.
7. Read – widely and deeply, old and new, academic and popular, across boundaries and taboos, slowly and with full attention, take notes, research, reflect.
8. Write – record experiences, practices, thoughts. keep journals and grimoires, spellbooks and scripts, remember, elucidate, illuminate.
9. Draw – sigils and runes, symbols and signs. Carve, paint, scratch, blacken, redden, scrawl, in the sand, with salt, in the air, with chalk, ink, blood, charcoal, the mind.
10. Collect – herbs, woods, stones, feathers, bones, teeth, soil, the raw materials of natural magic, fill jars, boxes, bags, gather, forage, wildcraft, thrift, take that which is discarded, value the found over the bought.
11. Observe – the cycles of moon, sun, planets, stars, take heed with the eyes as well as the almanac, feel the sap rise, the birds migrate, the bulbs awaken, the leaves wither.
12. Renew – old spells, old wards, protections, and boundaries. Clean what is obscured, recast what has weakened, maintain what is working, replace what is lost. Tie up loose ends.
13. Communicate – with everything, stones, trees, spirits, the dead, that which grows in the garden and that which visits it, other practitioners, mentors, students, seekers, the younger self, the higher self, the wyrd.
I periodically (usually once a year) make an updated post of my annotated bibliographies for witchcraft, magick, and divination studies. I recently noticed that I hadn’t done this in a long time!
Since I’ve read a lot of new books in that time, and since many are worth adding, I thought I’d go ahead and post an updated list.
I’ve added just ten new ones this time! Unfortunately, still, it’s getting quite long, so I’m splitting it into two posts – one for divination, and one for magick/witchcraft. I will be tagging both as #long and #long+post because I realize this is pretty extreme in terms of length.
For Absolute Beginners
Encyclopedia of Witchcraft, by Judika Illes. Even better than the Weiser Field Guide to Witches – this book is huge and chock-full of information. It’ll explain in easy-to-understand language how the concept has developed throughout time, why witches do what they do, and different types of witches.
The Weiser Field Guide to Witches, by Judika Illes. This gives an excellent look at the historical lore concerning witches, from the perspective of a witch herself. It’s kind of tongue-in-cheek, but it does have some information that won’t be found elsewhere.
The Modern Guide to Witchcraft, by Skye Alexander. Great book for those who’re really absolute beginners and are wondering what witchcraft is all about. Skye takes a very postmodern, utilitarian, and unfailingly honest approach, and it’s geared towards those of almost any belief system.
Grimoire for the Apprentice Wizard, by Oberon Zell-Ravenheart. Attractively packaged and readible for almost all ages, this is a great (mostly) non-denominational look at the foundations of magical practice. It’s extremely detailed. Some of it only applies to Zell’s own tradition, but it’s quite useful, anyways.
Of Witchcraft and Whimsy, by Rose Orriculum. Written by Tumblr’s own @orriculum, this is one of the best, most modern an no-nonsense Craft introductory books I’ve seen. It’s unabashedly up-to-date and self-aware in its portrayal of the contemporary Craft.
Basic Techniques
Protection and Reversal Magick, by Jason Miller. This gets a little woo-woo at times, but he gives good advice on how to avoid serious problems that can come up as you begin to practice. Take with a grain of salt, though – some of this has the potential to make you feel paranoid.
City Magick, by Christopher Penczak. If you’re at all interested in tech witchery, or just want to practice magick within an urban setting, do check this out. It is by far the best look at the subject I’ve seen, and his discussion of urban tutelary spirits is worth the price alone.
Power Spellcraft for Life, by Arin Murphy-Hiscock. Nicely done, quite secular book providing basic beginner information regarding writing original spells and workings. It does fall prey to the trap of just listing correspondences with little information at times, but also contains a great deal of detail about ritual timing, raising power, and other topics essential for the beginner.
Sorcerer’s Secrets, by Jason Miller. This is a decent volume that describes a lot of techniques you don’t usually see in books, such as gesture and gaze-based magick. Be warned that Miller writes extensively about manipulative techniques, but it’s useful theory regardless of how you put it into practice.
Witch’s Bag of Tricks, by Melanie Marquis. This is not recommended for beginners, because the whole point of this book is to help existing practitioners refine and improve their already-established techniques. It’s got some novel ideas in it, and I like the author’s approach to symbolism in spellcasting.
Spirit Conjuring for Witches, by Frater Barrabbas. Frater B. is a very learned and rather famous magician and witch. This book is mostly geared towards Wicca, but even if you’re not Wiccan, his techniques are innovative and interesting, many utterly unlike anything I’ve seen elsewhere.
Direct Magick (Energy Work)
The Un-Spell Book, by Mya Om. This non-denominational guide to working with magical forces is filled with useful exercises that go beyond the author’s previous work. I recommend reading this after readingEnergy Essentials.
Instant Magick, by Christopher Penczak. Excellent beginner’s guide for those who don’t have access to a lot of fancy tools or prefer to work without them. This book won’t instantly teach you magick, but it will help even a seasoned practitioner find quicker, less-complicated ways of achieving results.
Energy Essentials for Witches and Spellcasters, by Mya Om. Though I balk at the use of the term “energy” to describe magical forces, this book is worth a look. It’s a bit like a workbook, with various exercises. Expect a lot of pseudoscience, though, and there are many religious references, but the techniques are solid.
Hedgewitchery and Astral Travel
Ecstatic Witchcraft, by Gede Parma. This is actually probably my favorite book on this subject, even though hedgeriding is only a part of what the book discusses. The only bad thing I can really say about this book is that it’s really not recommended for beginners, and it’s helpful to have the basics of visualization already mastered (for example) before doing the exercises Parma recommends.
By Land, Sky and Sea, by Gede Parma. This book goes into even greater details regarding different ways of conceptualizing the cosmology of hedgeriding, and I find it a very refreshing book that appreciatively draws from a number of different perspectives while grounding itself, so to speak, with the overarching metaphor of land, sky, and sea as the three worlds.
The Temple of Shamanic Witchcraft, by Christopher Penczak. Penczak is usually a pretty mixed bag, and this book is no exception. It gives a lot of good practical information and a very in-depth exploration of the three worlds (a useful concept), but it’s primarily framed by Wicca, so it might not resonate with those of other faiths and particularly those who aren’t pagan at all.
Ascension Magick, by Christopher Penczak. There’s a chapter or two in this that address alternate ways of conceptualizing the architecture of reality, and it’s pretty helpful for a hedgerider. Beyond that, this book is mostly about ceremonial magick, but it’s a (mostly) good book. Certain parts (such as the bit about UFOs) are a little off, in my opinion.
The Shamanic Witch,by Gail Wood. This book is really best suited for someone who practices Wicca and, besides the background info and cosmological descriptions, is really only useful in the context of that tradition. If you’re Wiccan or willing to pick around a lot of Wiccan-talk, though, this is a good foundation.
Witches, Werewolves and Fairies, by Claude Lecouteux. It can be hard to find scholarly works on these phenomena that are affordable, but here’s one I personally enjoyed. It details many accounts of journeying experienced by both pagans and Christians in earlier times, and gives a good description of the concept of the astral double, the architecture of the soul, and other topics throughout history.
Betwixt and Between, by Storm Faerywolf. This book is mostly a guide to the Feri tradition of witchcraft, but while I myself don’t practice that, those who do seem to know a lot about hedgeriding! The book has several chapters on the subject and is highly recommended for this reason.
The Psychic Energy Codex, by Michelle Belanger. A lot of people have strong opinions about this author, but this is book actually provides a lot of good information about so-called “energy work” which can be a step in the right direction for those wanting to ride the hedge.
Psychic Dreamwalking, by Michelle Belanger. In this book, Belanger discusses, essentially, how to use your non-waking life as a vehicle to for journeying, and while I myself don’t usually dreamwalk, much of what she says applies to hedgeriding in other states, too.
Hedge Riderby Eric De Vries. Considered a classic on this subject, this book contains a lot of good information on making the jump across the Hedge, but with a lot of editorializing about “true witchcraft,” etc. A mixed bag, but still recommended.
To Fly by Night,edited by Veronica Cummer. This is an anthology about hedgecraft by many different authors. The essays vary in quality but there’s something for everyone, and the text doesn’t shy away from tough topics, either.
Magical Writing, Words, and Symbols
Dictionary of Ancient Magic Words and Spells, by Claude Lecouteux. Mostly a historical text, this book isn’t exactly practical or terribly useful. It is, nevertheless, incredibly interesting. It’s a bit difficult to navigate, but worth a glance.
Composing Magick, by Elizabeth Barrette. A very general, but well-done, look at writing in a magical context. Some of the ritual templates are slightly specific to religious witchcraft traditions, but most information is widely applicable.
Crafting Magick with Pen and Ink, by Susan Pesnecker. Focuses both on the physical act of writing as a magical act, and the mental state associated with it. Highly recommended
The Modern Witchcraft Grimoire, by Skye Alexander. This book is for those who want to create their own grimoire. It gives fairly good advice for doing so, as well as providing hints and tricks for spellcasting and useful correspondences.
General Concepts
Practical Astrology for Witches and Pagans, by Ivo Dominguez, Jr. This book, unlike most astrology texts, won’t tell you much about interpreting a chart – instead, it’s an entire book on timing your magick with the stars!
Planetary Magick, by Melita Denning and Osborne Phillips. If you want to work with the planets at all, particularly in a highly ritualized context, I recommend this book. It’s large, comprehensive and gives a good foundation beyond what you find in general astrology books.
Practical Planetary Magick, by Sorita d’Este and David Rankine. Shorter than I would have liked, but a useful reference to have on your shelf, with excellent tables and appendices in the back. The meditations are also quite useful.
Practical Elemental Magick, by Sorita d’Este and David Rankine. Should be read alongside the other book by this pair. Comprehensive guide to working with the elements in a ritualized fashion. Not as accessible to newbies as Lipp’s book, but good for seasoned practitioners.
The Way of Four, by Deborah Lipp. Though mostly geared towards Wiccans, I found this author’s in-depth treatment of the four elements highly fascinating. I will note that it’s probably best to get the print version of this book, as it contains exercises and quizzes.
A Handbook of Saxon Sorcery and Magic, by Alric Albertsson. I really enjoyed this little book, which focuses on older magical traditions common among the ancient Saxons. It is very much introductory, but worth a read for those new to those traditions.
Ingredients and Correspondences
The Herbal Alchemist’s Handbook, by Karen Harrison. I cannot praise this book enough for its concise and well-formulated approach to astrology, herbs, and magick as a whole.
The Weiser Concise Guide to Herbal Magick, by Judith Hawkins-Tillirson. This is excellent for anyone who’s interested in any kind of magick. Yes, the focus is generally herbs, but there’s a lot to be learned here about Kabbalah and other correspondence systems, as well.
Mixing Essential Oils for Magic, by Sandra Kynes. Fills a very difficult gap in published knowledge regarding the use of essential oils by discussing, in great detail, how scents interact with each other and how to create a formula that’s not only palatable, but evocative.
Dunwich’s Guide to Gemstone Sorcery, by Gerina Dunwich. Given the New Age fascination with all things shiny, it was quite a chore to sort through the myriad crystal books to find something with good information. While far from perfect and not exactly devoid of fluff, this book does give a level of detail about the lore surrounding gemstones not seen in many other texts.
Real Alchemy, by Robert Allen Bartlett. Excellent book, lots of history and detail. There’s a strong focus on tradition within the text, yet the author is quite accommodating of his audience and describes alternate methods that work better in a modern context.
Spagyrics, by Manfred M. Junius. With a highly-developed academic tone and attention to detail, this book is a meaty look at traditional alchemy. I recommend this more for intermediate practitioners due to the sheer density of information.
The Hearth Witch’s Compendium,by Anna Franklin. This book is essentially a recipe book for various home remedies and magical purposes. For the most part, it focuses on healing work, but there’s some great tips in there for making your own cleaning products and such, too. Highly recommended.
Magical Housekeeping, by Tess Whitehurst. This is worth reading if you keep your own house/apartment and are looking for practical magical techniques for cleanliness and inviting harmony into your spaces. It could be more detailed, but I enjoyed it.
A Kitchen Witch’s Cookbook, by Patricia Telesco. This is a recipe book. It is mainly geared towards Wiccans and those who celebrate the eight sabbats, but the dishes are tasty and sure to please anyone.
Spellbooks
The Goodly Spellbook, by Dixie Deerman and Steve Rasmussen. The title sounds horribly fluffy, but this is a hidden gem. It explains obscure concepts like alternative alphabets and potential uses of musical notes, as well as plant lore and other bits and pieces. Definitely worth checking out. It’s way more than just “a book of spells.”
Encyclopedia of 5,000 Spells, by Judika Illes. The title sounds trite to some, but it delivers. This book has spells from almost every culture and spiritual philosophy, as well as a very detailed formulary. I read it when I’m bored sometimes, too, just because I always learn some tidbit from it.
Book of Spells, by Nicola Pulford. In most editions, this book is absolutely gorgeous and describes spellcasting traditions from a variety of perspectives and traditions. Recommended for those who already understand the basics, as this book jumps straight into spellcasting and gives only a small amount of information about how things work.
Ceremonial Magick
Modern Magick, by Donald Michael Kraig. I received this as a gift several years ago. It is essentially a workbook meant to be completed slowly, step by step, and while the format will not appeal to everyone, it’s a good easy-to-read introduction to ceremonial magick.
Familiar Spirits, by Donald Tyson. Though geared towards ceremonialists, any practitioner can likely learn a thing or two from Tyson’s interesting stroll through the whys and wherefores of spirit work and thoughtform creation. This is by far the best book I’ve seen on the topic of familiar spirits.
Secrets of High Magick, by Francis Melville. The most recent edition of this (the one I own) is lavishly-illustrated and full of rudimentary, yet useful information. He stresses the basics of ceremonial practice, and his writing style is very accessible. Highly recommended for absolute beginners.
My Life With The Spirits, by Lon Milo DuQuette. This is a memoir of a ceremonial magician, but it gives a good look at the magickal mindset in a highly developed form from someone who’s experienced quite a lot. I havemajor issues with DuQuette’s approach to Qabalah, but his memoirs are worth a read.
Chaos Magick
Liber Null and Psychonaut, by Peter Carroll. Classic book of chaos magick. I consider it required reading for almost anyone interested in the occult. Even if you have no love for chaos magick, do give it a read, just to understand how influential Carroll is, and why.
Hands-On Chaos Magic, by Andrieh Vitimus. Knowing some of the people involved in the creation of this book, I’m a bit biased towards it. That said, even if I didn’t know them, I would still recommend it. It’s especially interesting to read alongside Liber Null and Psychonautin order to see how the chaos “current” has developed over the years.
Pop Culture Magic 2.0 by Taylor Ellwood. There aren’t a lot of books on using pop culture symbolism in magick, but this one is nearly perfect. The author writes in a highly erudite, literate fashion, while still being accessible to newbies. Many useful resources cited, as well, so prepare to branch off a bit while reading it.
History-Related
Triumph of the Moon, by Ronald Hutton. An inside no-holds-barred look at the history of Wicca and Modern paganism. Highly recommended. This is sort of the book that fluffbunnies don’t want you to read.
Book of Lies: The Disinformation Guide to Magick and the Occult, by Richard Metzger. Lots of facts and history of magick in the context of Postmodernity. This is different from the Crowley text of the same name, which I wouldn’t recommend unless you want to focus on his tradition.
The Place of Enchantment, by Alex Owen. This is a purely historical text that documents the occult revival within the context of Modernity. I remember it being very good, but please realize I haven’t really picked it up much since graduating, and it might just have served my mindset at the time.
teakepp 