New-ish altar. Very simple, set to Cain and Lilith, and the Five Powers that govern magic and the universe, set according to my personal understandings of them. Book in the center will become a new grimoire. Not a bad looking book for $30, eh?
Image: Erotic Temple Carvings of Kathmandu Valley. Jagannarayan Temple, Patan
The arts posted in this social profile are not directly related with our society. Politics, sensationalism, homophobia and racism is completely contrary to the practice and teachings of the Fraternitatis S.’.S.’. and Thelema.
“Therefore pray, not direct to God, but to your own damned self – by sacrifice and service to man: it is the only correct manner of
prayer, and none so poor that they cannot so give.
We are a great company! None walk alone, but with a formidable
host of familiars: however we may clothe, shut out, or prohibit, there is a veritable funeral procession of dead selves and loves always in attendance.
We are millions of yesterdays, and what appears autogenic is the
work of unknown mediators who permit, or not, our acts by the mysterious chemistry of our believing.
Belief is a sustenance, desire acquisitive, and ‘will’ energizes and maintains.
One damned thing after another. Life and death are an entering
and leaving of different dream worlds, and reality is where we find or make it.
Ability is an endowment from our past selves.
The body is the puppet of the mind. We begin as automatic,
becoming as autonomous … a transference, the puppet becomes the
showman. All our integrations stem from our intro/extravertive ability: a mental breathing – give, take and remake.”
From a Fall 2009 history class, part of Yale’s Open Yale Courses program:
Early Modern England: Politics, Religion, and Society under the Tudors and Stuarts (HIST 251) [X]
This is [Lecture 14] in the class, and has the following description:
Lecture 14 – Witchcraft and Magic
In this lecture, Professor Wrightson discusses witchcraft and magic. He begins with the context of magic beliefs in this period, introducing the “cunning folk” who had reputations as healers and were often consulted. He then considers the specific problem of witchcraft, the use of magic to do harm, and its identification by the late medieval church as a form of anti-Christian cult. He examines the distinctive nature of both witchcraft beliefs and the history of witchcraft prosecution in England (as compared with both Scotland and continental Europe), outlining the typical circumstances of a witchcraft accusation and what these might suggest about the rise and fall of concern with witchcraft. Finally he considers a number of unresolved problems in the history of witchcraft in England: the nature of the links between gender and witchcraft; the reasons behind the passage of the statutes defining witchcraft as a crime; and the exceptionally large number of trials conducted in the county of Essex.
The following topic sections are listed for the video:
