Does anyone have any recommended books on the Tarot?
I have always kinda just used my intuition and stuff when learning the meanings of the cards.
Mary K. Greer is awesome. If you want a full-on practice of ceremonial magic, “learning ritual magic” by John Michael Greer (no relation) has a tarot study course built in. The secret language of tarot (I forget the authors) is a course in tarot symbolism.
Jsyk I am now part of a very important ecumenical counsel which meets regularly*
*liquidzoot and I meet after church to make inappropriate jokes and be judgmental (that’s the “counsel” part) and then I crawl into a shrub and pretend I’m an anchoress. That’s p much it
Ratifying this post.
Has the Council of the Two Tumblrites issued a creed yet, or any canons?
Anonymous said: So what's the opinion of the Fourth Book of Occult Philosophy? I know it's not really by Agrippa, but I was interested in whether or not it's worth something anyway.
I’m of the opinion that, just for the sake of it being a commonplace text and most everyone have read it and arguably should read it, it’s worth something. It’s not absolute shit.
Hi-ho, resident Agrippa fanboy Prospero here.
See here’s the one problem with my boy Cornelius. He lays out the trufax on any number of spirits - but never actually details the ritual for summoning them.
Now part of that is that Agrippa was Trithemius’s student, and the Abbot’s Art of Drawing Spirits into Crystals is clearly the method that Agrippa intended to be used.
Still, that irks some people. So someone ends up penning a “Fourth Book” to fill the perceived gap in the Occult Philosophy. Pseudo-Agrippa’s methods aren’t the same as those of Trithemius, but I think they complement each other well.
The salient detail is: it’s very worth it. While I still recommend Trithemius first, a student would be remiss to ignore Pseudo-Agrippa.
I hadn’t read the Fourth Book until this question came up. So I’ve been sitting with it for a few days (over at Esoteric Archives), reading parts of it here and there, and trying to get a grip on it.
Of course I know that the Fourth Book wasn’t written by Agrippa. But I also know that Cicero didn’t write Ad Herennium, and that doesn’t prevent me from finding it useful as a book on rhetoric. And I find nothing (on first reading) in the Fourth Book that immediately sets off my danger-sense that this is out of line with Agrippa. We have Johann Weyer’s remarks, as Agrippa’s student, that Agrippa didn’t write the Fourth Book; but neither did Johann Weyer say it was wrong.
And on first reading, I think there’s a bunch of stuff here that I can find useful. You can read this book as a literal sort of way to go about working with the spirits, in a “do this/don’t do that” way. But I think you can also read it as a kind of primer to the things that practitioners have to concern themselves with — ritual purity, users of tools and instruments, consecrators of oil and perfume and incense and fire, creators of talismans and images and characters, how to summon and dismiss spirits, how to be creators and looseners of bonds and bindings.
So you read with this in mind — how to design and build your own practice and system, whether these things are important and why, and why do they appear to be important across so many shamanic and magical traditions.
And this, I think, demonstrates why the Fourth Book is so important. It’s not by Agrippa, but it belongs to his ‘school’ of thinking, clearly, and it’s derivative of both Trimethius and Agrippa. And whether you use it or not, it’s teaching you important stuff about how practitioners have to see the world. You’re going to have to do this all, anyway; why not learn from someone who bothered to lay out what you have to think about?
White people get so angry at the phrase, “You cannot be racist towards white people.”
I will never understand why.
Why are you so angry that you are being treated as actual human beings? You are not reduced to caricatures, but portrayed as characters. You are treated fairly, judged not by your skin tone, but by the ways that you carry yourselves, by your actions.
Why do you want to experience racism so badly? It is not fun to be mocked, dehumanized, attacked, killed, incarcerated simply for daring to exist. It is not fun to know nothing of your history or family because it was torn apart, whether through distance or death. It is not fun to hear, at every turn, comments reminding you of your lesser status as humans.
Do you really want to turn on the tv, open a magazine, watch a movie, play a video game, and not see yourself? Or, even better, to only see yourself as a criminal, as a drunk, a mocking stereotype, or as someone to be killed off? Or would you rather see fleshed out, well-written characters with lives and personalities and feelings? I know which I’d rather pick.
If I were a white person, the phrase, “You cannot be racist towards white people,” would be the best thing I could ever hear.”
Believing that personal gain is made by crushing others;
Worrying about things that cannot be changed or corrected;
Insisting that a thing is impossible because we cannot accomplish it;
Refusing to set aside trivial preferences;
Neglecting development and refinement of the mind;
Attempting to compel others to believe and live as we do.”