By Jake Stratton-Kent
Geosophia strains the advance of magic from the Greeks to the grimoires, laying naked the chthonic roots of goetic ritual. by way of exposing the necromantic origins of a lot of contemporary magic we can reconnect with the resource of our ritual culture. there's a continuity of perform within the West which encompasses the pre-Olympian cults of Dionysus and Cybele, is located within the Greek Magical Papyri and Picatrix and flows into the grimoires. instead of a clutter of superstition, the grimoire culture is published because the dwelling descendant of the traditional practices of the Goes.
This is a piece which redefines our figuring out of the Western culture, one that doesn't commence with Cabbala or Solomon, yet relatively descends into the Underworld and brings forth new existence. the writer illuminates scarce and neglected texts with an incisive observation, from volcanic conjurations to over 70 pages facing Picatrix. Following the voyage of the Argonauts, Geosophia bargains biographies of the heroes and gods, and discovers the hidden magical meanings and importance in their activities and adventures.
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Extra info for Geosophia: The Argo of Magic
In myth, the chain of important female figures named Melissa begins here. Historically and archeologically also they are connected with the same rites and Mysteries fromavery early date. Examining some of the women who bore the name provides additional insights. One such figure in the 7't' century BcE was the wife of Periander - the tyrant of Corinth oz5-585 BcE - who he apparendy slew during pregnancy. Later he sent messengers to consult the oracle of the dead upon the Acheron regarding a pledge which had been given into his charge by a stranger but could not be found.
Modern academics are naturally cautious in assessing such material. Such caution led to Charles Kahn reject' ing the description of Empedocles as a shaman on the grounds we possess no account of Empedocles journeying to the Underworld and returning from the dead. Academic caution is commendable and necessary, and the use of the term shaman in the Greek context is not necessarily helpful. Nevertheless, one is entitled to wonder about the extensive variations in accounts of Empedocles death. There is more than a trace of symbolism involved with these varied accounts, whether related to Greek shamans or to the Mysteries.
At the beginning of this book of the Argonautica the goddesses Hera and Athena confer as to how they may assist Jason, and quickly conclude that Aphrodite's assistance is required. Accordingly they visit her palace on olympus, which Apollonius reminds us was built by Hephastus. As if by contrast with this evenr, shortly afterwardsJason and his fellow heroes arrive at the palace of Aeetes. They are immediarely awestruck by a wonderful fountain outside it, also wrought by Hephastus. Nor is this the only gifr that Hephastus has bestowed on the king, as will be seen later.