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Tales & Legends of the Devil, by Claude and Corrinne Lecouteux

Tales & Legends of the Devil: The Many Guises of the Primal Shapeshifter, by Claude and Corinne Lecouteux
Inner Traditions, 1644116855, 240 pages, August 2023

The Devil captured the medieval imagination with a variety of epithets, such as “Lucifer,” “the Evil One,” “the Black Tempter,” “the Horned One,” “Beelzebub, the master of the devils,” and “Old Eric” or “Gamle Erik,” as he is known in Denmark. Being a more nuanced character than the theological Satan, the folkloric Devil was often depicted as a clever trickster who was morally ambiguous rather than evil, occasionally even doing good deeds, such as freeing a prisoner or helping someone in need, for a price.1

Tales & Legends of the Devil: The Many Guises of the Primal Shapeshifter is a collection of fifty-two medieval folktales from twenty European countries, compiled by medieval scholar Claude Lecouteux and his wife, co-author and translator Corinne Lecouteux. Many of these stories begin with the classic fairy tale opening “Once upon a time,” setting the stage for imaginal realms to encroach on reality through entertaining diabolical delusions.

In this treasury of infernal tales, the folkloric Devil is an elusive entity whose most defining characteristic is his ability to shapeshift. He can assume whatever form he pleases, appearing in the guise of a seductive woman or a handsome young suitor, a redhead, a hunter of souls, a man clad in the black cassock of a priest, or in the shape of an animal, often a black one, such as a goat, dog, cat, toad, serpent, crow, or wolf. When he appears in humanoid form, he often has horns and hobbles with a limp, and the cloven hooves peeking out from underneath his clothes give him away before he vanishes in a puff of smoke.

The Devil is a portmanteau figure whose quicksilver nature encompasses a myriad of mythical beings demoted by Christianity, such as gods, sorcerers, fairies, and nature spirits.2 This is often made clear when a folktale describes an entity as a devil rather than the Devil. In a Bulgarian tale titled How the Devil Recognized a Flea Skin, “a devil sprang out of the sea” and “changed into a man” in order to wed a princess.3 After the wedding, “he dragged her with him into the sea,” revealing his true identity as a “merman.”4 Stories like this no doubt evolved from pagan fairy lore about mortals being abducted by supernatural beings and carried away to otherworldly realms. These devils are also mortal, and can be outwitted or killed by clever human beings.

In many of these stories, the Devil abducts women and takes them as brides, bringing to mind the classical myth of the rape of Persephone. The Devil in the guise of a bridegroom feels like a cross between the fairy tale serial killer Bluebeard and the Greek god Hades. In one tale, a Persephone-like maiden picks a radish that drags her down into the Underworld to marry the Devil. In another, the Devil carries away a princess on a winged horse, and guards the multiple wives he has imprisoned in hell in the form of a dragon.

Some of these stories have recurring themes and complement each other with nearly identical endings. A tale from Switzerland titled The Devil for a Brother-in-Law and a longer story from Denmark called The Black School both conclude with the devil giving a young man who has served as his apprentice in the black arts a limitless coin purse under the condition that he stay in an inn and not groom or bathe for seven years. The young man’s nails grow into claws and his hairy, demonic appearance is so shameful that he is too embarrassed to leave his room. While in this disheveled and animal-like state, the man uses his diabolical wealth to aid the poor from behind closed doors. During the sixth year, he agrees to help a man who has gambled away his fortune pay his debts in exchange for the hand of one of his three beautiful daughters in marriage. The two eldest daughters are so disgusted by their benefactor’s foul odor and bestial appearance that they reject him outright. Although the youngest is also horrified by him, she is the most virtuous and agrees to marry him out of filial piety. After the seven years have ended, the beast cleans up and transforms into a handsome young man, much to his fiancée’s relief. Her older sisters, who had spurned him, commit suicide out of jealousy and the devil is delighted to have gained two wives of his own out of the bargain by collecting their souls.

In my favorite story, The Devil in the Cask Spigot, which comes from Transylvania, Romania, a princess evades marriage by out-dancing potential suitors to death. She meets her match in a devil, who forces her to dance with him until she faints. Then he curses the whole kingdom by turning everyone to stone. A thousand years later, a young man chances upon the overgrown ruins of the castle. A strange imp falls out of the chimney and tells the intruder that he is “the devil and the master of this castle,”5 and that his guest must fight him to the death in order to stay the night. The young man says he is too tired for a duel and asks to postpone it until the next day.

The devil agrees to advance his hospitality if they will have a drinking contest that night instead of a fight to the death tomorrow. The man agrees, and outsmarts the devil by trapping him in a wine cask. The kingdom is restored to life and the young man is betrothed to the princess as a reward for delivering her kingdom from the curse. The last line struck me as pure genius: “The young husband never gave a second thought to the fact that he had left his own time to travel one thousand years into the past.”6 Up until that point, the thousand year difference between his culture and theirs is not addressed, but that one line stimulated my imagination. A common motif in fairy tales is the timeless quality of fairyland, and I wondered if he had wandered through some sort of magic portal or temporal rift and had actually traveled back in time.

Tales & Legends of the Devil is a literary treasure trove glittering with fairy gold that will be cherished by anyone with an interest in European folktales and medieval lore. Creative writers may be inspired to craft their own fairy tales featuring devils, and practitioners of traditional witchcraft who honor the Devil as the sire of witches will appreciate the insights these tales offer about the mysterious nature of the Horned One. Whatever allure the Devil has for the reader, the beguiling schemes and mischief of this ultimate antihero are sure to entertain.

Mysteries of the Far North, by Jacques Privat

Mysteries of the Far North: The Secret History of the Vikings in Greenland and North America, by Jacques Privat
Inner Traditions, 164411447X, 456 pages, March 2023

Mysteries of the Far North: The Secret History of the Vikings in Greenland and North America by Jacques Privat (translated by Jon E. Graham) is a captivating and thought-provoking book that breaks new ground in the exploration of the history of the Scandinavian Arctic, particularly Greenland. Privat’s dedication to dispelling isolationist theories and shedding light on the complexities of the Arctic’s past is commendable. This comprehensive and well-researched work challenges long-held assumptions and gives readers a fresh and inclusive perspective on the region’s evolution.

The book goes beyond a simple travelogue and delves into the rich history, geography, and challenges faced by Arctic inhabitants. Privat artfully weaves scientific knowledge, historical accounts, and personal anecdotes together to create a well-rounded and informative narrative. The journey begins with the remarkable dominance of the Inuit people in the Arctic and the existence of a thriving Scandinavian colony in Greenland during the Middle Ages. Contrary to popular belief, Greenland was not an isolated outpost but a frequently visited region by sailors, hunters, and European expeditions long before Columbus’s famous voyages.

Much of the book explores the dynamic relationship between the Church and Scandinavian colonists in Greenland. Privat skillfully navigates the positive and negative effects of the Church’s influence, including disputes that led to the departure of some colonists. The book paints a nuanced picture of the interactions between the Inuit and Scandinavian communities, revealing evidence of fairly good relations and potential intercultural blending.

What sets Mysteries of the Far North apart is its incorporation of European sources, particularly early European maps, to unveil the significant presence of various European nations in the Arctic. This challenges the traditional view of Scandinavian dominance and provides a more comprehensive understanding of Arctic trade and exploration.

The book’s concluding chapters are particularly intriguing, offering compelling theories about the disappearance of the Scandinavian colonists, including the possibility of Portuguese involvement and the impact of the Treaty of Tordesillas. Moreover, the book raises questions about Celtic cultural elements in Greenland and the potential influence of Irish monks who arrived before Norse colonization.

Throughout the book, Privat draws attention to the linguistic evolution of the name “Greenland” and highlights its significance in understanding the historical context. Extensive archaeological work further bolsters the arguments, bringing the past to life and adding depth to the narrative.

Privat’s writing style is rich and immersive, effortlessly transporting readers to the frozen realms of the Arctic. His vivid descriptions of vast glaciers, towering icebergs, and the mesmerizing Northern Lights make one feel as though they are experiencing the chilling Arctic winds and serene landscapes firsthand.

An outstanding aspect of Mysteries of the Far North is its insightful portrayal of the Arctic’s indigenous cultures. Privat pays homage to the wisdom and resilience of the native peoples who have thrived in harmony with the Arctic environment for generations. Their traditions, myths, and ways of life add depth to the book, fostering a profound appreciation for the Far North’s cultural diversity.

This book is a valuable resource for researchers, scholars, and history enthusiasts seeking to explore the untold complexities of the Arctic and its interactions with different cultures. Mysteries of the Far North celebrates the Arctic’s natural and cultural wonders and serves as a poignant reminder of the urgent need to protect this fragile ecosystem. Privat’s eloquence emphasizes the importance of preserving the Arctic and its unique biodiversity for the well-being of future generations.

In conclusion, Mysteries of the Far North is a compelling and groundbreaking read that challenges assumptions and invites readers to embark on an enlightening journey through the hidden intricacies of the Scandinavian Arctic. Privat’s profound knowledge and passion for the region shine through every page, providing a fresh perspective on the region’s history and serving as an excellent contribution to Arctic studies. This book is a true gem for anyone fascinated by the wonders of the Far North. It is sure to leave readers with a deep appreciation for the Arctic’s mysteries and a heightened sense of responsibility toward its preservation.

The Hermetic Marriage of Art and Alchemy, by Marlene Seven Bremner

The Hermetic Marriage of Art and Alchemy: Imagination, Creativity, and the Great Work, by Marlene Seven Bremner
Inner Traditions, 1644112906, 376 pages, June 2023

Last summer, as I was browsing a used book store in Rhode Island, I came across the book Surrealism and the Occult by Nadia Choucha. Instantly, I knew this book was right up my alley, and I spent the  next month reading about the influence of magical ideas in the work of Salvador Dali, Pablo Picasso, Max Ernst, Lenora Carrington, Austin Osman Spare, and more. This was my introduction into how symbolism in western occultism, especially alchemy, became visual metaphors for surrealists to explore the unconscious realm.

I began to wonder how I might draw upon alchemy to further my own creative process, but life happened, and my desire to explore this was put on the back burner. Then with quite cyclic timing, The Hermetic Marriage of Art and Alchemy: Imagination, Creativity, and the Great Work by Marlene Seven Bremner was released a year later this June – once again my summer musings have been guided towards the alchemical process of creativity!

And let me tell you, this book is hefty. Not just in a physical sense with its hardcover, but also in details, imagery, and energetic presence. It is very clear that Bremner has a deep reverence for the alchemical process, as well as personal experience of using creative outlets alchemically. It’s worth reading her artist statement before diving into this book to better understand her influences and motivations for writing this book. You may also want to reference her previously published book Hermetic Philosophy and Creative Alchemy: The Emerald Tablet, the Corpus Hermeticum, and the Journey through the Seven Spheres too for more insight into the Hermetic tradition, though it’s definitely not needed to delve into this book.

Through paying homages to the imagination, Bremner inspires readers to undertake their own magnum opus. She teaches the readers how to bridge the conscious and unconscious in order to generate unity through the creative process and achieve greater self-knowledge.

“All things have their origins in the imagination, through which we commune with the greater story of the cosmos.”2

In “Part I: Alchemy and Imagination”, Bremner provides the rich art history of Romanticism, emergence of symbolism in art, Dada, and Surrealism. She paints a vivid picture for readers, filled with background information on artists and images of their work, to showcase the way “Surrealism and its aim of realizing the union of dream and reality has its roots in the Romantic movement.”7

For each movement, Bremner highlights the major themes (ie. Romanticism – exploration of nature, intensity of emotions; Symbolism – focus on dark dreams, interest in unseen realms, sense of transcendence; Dada – destruction as a form of creation, irrationality, upending convention, sense of nihilism; Surrealism – automatism, liberation of imagination, unity of inner/outer world), and provides a cohesive understanding of how each built upon the next, similar in many ways to the alchemical process an individual undergoes during the process of creation.

This section is pages and pages of art history that studies the magical imagination in play through time, as Bremner references a plethora of artists’ work, along with what was going on historically at each moment in time that inspired and shaped the movements. I found myself often pausing in my reading to look up a poem mentioned or Google the image of a painting, though there are quite a few images within the text too for reference.

From here, “Part II: The Magnum Opus” moves into Bremner teaching the method of creative alchemy, which she explains “goes beyond the creation of fantastic forms and expressions to an intimate relationship between consciousness and matter, presupposing inner transmutation through the creative process, and in turn, a spiritization of art that multiplies in the external world.”8 If you’re on board with breaking down the artistic ego, which Bremner likens to a death, to move through the creative process and achieve transcendent unity, this is where the fun begins! 

“As a result, the art that we create, in harmony with our subjective experience, is both surreal and ideal, depending on where we find ourselves in our personal creative evolution.”9

Bremner guides readers through the four stages of the magnum opus: nigredo, albedo, citrinitas, and rubedo. Along the way, she also goes into great depth about the zodiac sign correspondences to the alchemical process, for instance calcination is associated with Aries, to tease out the multiple layers of creativity in play at each stage. For reference, there are charts and tables that help the reader to visually see the associations. 

What stands out the most about Bremner’s writing, compared to other books on alchemy that I’ve read in the past, is the imagery and descriptiveness of her writing that brings each alchemical stage to life. Her reference to different works, both literary and artistic, and her interpretation of the work helps the reader to see the artist’s intentions, and as a result better understand their own inner imagery waiting to be crafted in the physical realm. 

As an example, in the chapter “Nigredo: Putrefaction and the Generation of Ideas, Bremner discusses works such as The Loss of Faith by Jan Toorop, Melencolia I by Albrecht Durer, Frankenstein by Mary Shelley, and Saturn Devouring His Son by Francisco Goya. All the while, she connects these paintings to astrological correspondences and conveys the Hermetic significance of this part of the journey.

There is so much riveting information woven together that I must say that I am hardly scratching the surface of the depths of Bremner’s writing in this description. In all honesty, this has been my favorite book on alchemy that I’ve read yet. Though I will admit it’s a hardy read; I’ve been making my way through it for a few weeks, savoring each section as I go.

“While we can look to the alchemical processes and ordering of the stages as guides, we must realize the individual, personal,and unique nature of our own artistic approach, allowing ourselves to be flexible, creative, innovative, and adaptable. Further, we must remember that at the core of the work and of utmost importance is the transmutation of the egoic self into the transpersonal Self.”10

For those looking to explore more layers of their creative processes, undertaking the arduous process of transforming lead into gold, The Hermetic Marriage of Art and Alchemy is a wonderful resource. This book is rich with insights about how consciousness and matter can merge to usher in new levels of self-awareness and personal insights, along with uniting readers with spiritual energies to reach their highest potential. By following the path that’s been carved by artists of centuries past, Bremner assists readers in undertaking their own creative alchemy.

Becoming a Garment of Isis, by Naomi Ozaneic

Becoming a Garment of Isis: A Nine-Stage Initiatory Path of Egyptian Spirituality, by Naomi Ozaneic
Inner Traditions, 9781644113936, 352 pages, May 2022

“What passes for an ancient Egyptian religion and is often described as such is within the temple tradition, theurgy, the divine work of being and becoming. This is essentially a mystical endeavor quite unlike modern religion.”11

Becoming a Garment of Isis: A Nine-Stage Initiatory Path of Egyptian Spirituality by Naomi Ozaneic is one of those rare reads that emanates its energy and power simply by the calling of its title and the first few words on introduction offered. When you encounter a title of that sort, the reader knows that this will be an extraordinary read with much that is held between the words on the page and how these resonate within the consciousness of the reader by way of inner transformation. 

The book begins with “Preface: Preliminary Thoughts” that speaks to the evolution of its title and includes a powerful retelling of the author’s calling by Isis to take up Her mantle of heart and illumination to better serve the world’s needs in these modern times…

“Do you hear my voice? Do you rise upon a new path? Do you desire to be among my service with all the powers of your heart? Do you turn to me with outstretched hands as a child reaches out to a mother? Do you know the love of my heart? Then come. I am not distant but nearby. I am not locked in the past but I am ever present. I am as close as your next breath.”12

“Introduction: Kemetic Sacred Science” provides the reader with context and a thorough foundation of the Kemetic philosophies and application as a very specific mindset inclusive of science, religion and art…

“The Kemetic Sacred Science is an initiatory schema not a faith, it is a gnosis not a belief, it is a technology of consciousness not a religion. Its conceptual foundation is in a cosmology and theology that embraced all of nature from stone to star as a living presence mediated through a hierarchy stretching from the Above to the Below and completing in the human person as an embodiment of the divine.”13

The rest of the book is separated into four parts and takes the reader through the minds of the heart, spirit, and soul. As the reader moves through the heart of its content the incorporation of magical practice is evident in every aspect of this title and none more so than in the way in which it is organized beyond the preface and introduction. Ozaneic makes use of the enneagram and the number nine that corresponds to its structure in the crafting of nine sections of praxis designed to encourage the application of its content. 

“Nine is the highest digit. It symbolizes comprehensiveness and culmination. The enneagram is a fusion. It’s used for the pursuit of knowledge and in the quest for cosmic deities.14

The first three parts each contain three praxis sections (for the total of nine) and are entitled “Temenos I: The Heartmind”, “Temenos II: The Spiritmind”, and “Temenos III: The Soulmind”. I was intrigued by the use of the word “Temenos” and looked at the definitions given, all of which are telling in the creation of another layer of magic that holds the words of each section as sacred sanctuaries where the reader may explore and step into the power of their Divine nature.

  1. (noun) In Greek antiquity, a sacred enclosure or precinct; a piece of land marked off from common uses and dedicated to a god; a precinct, usually surrounded by a barrier, allotted to a temple or sanctuary, or consecrated for any other reason15
  2. (noun) A sacred circle where one can be himself without fear16

Of note in “(Part 1) Temenos I: The Heartmind” are the Twelve Attitudes of Mind for Spiritual Intelligence, which are part of Praxis 1: The Power of Intelligence.  These key attitudes are taken from the book Spiritual Intelligence by Dana Zohar and Ian Marshall and form the “SQ” or Soul’s Intelligence, an integral concept in the ancient Egyptian’s life’s purpose. These twelve keys encourage the reader to cultivate self-awareness, vision, resiliency, compassion, a diverse mindset, curiosity and humility to name a few. The inclusion of the keys by Ozanaeic offers the reader another path to explore as the Kemetic principles and worldview become interwoven with modern practices of spiritual awakening.

The concluding section, “Part IV: the Star of Mysteries”, refers to the nine-pointed star and each of the praxis sections that have carried the reader to the door of becoming and initiation in the ways of the Goddess, Isis and Egyptian cosmology and spirituality. In the same way that the preface shared the author’s experience in being called to writing this title, the concluding sections provide a detailed recounting of Ozaneic’s experience of embodying the Goddess Isis for her own workings as well as in attendance at the “Parliament of the Worlds”, a multifaith convention that brings together some of the most revered spiritual leaders of the world.

This chapter is an invitation to the reader to give consideration to the service and greater work of offering oneself up to devotion and expression of the ancient Kemetic ways. And, in the sharing of the author’s journey on that path, the reality of such a commitment is presented in a way that maintains the power of self-awareness and accountability and the evolution of spirit through sacrifice and service. 

This whole book is rich in history, theory, practical application and a concluding chapter “Guidance” that offers the reader a contemplative practice to deepen the work of the material offered by each praxis. I found these to prove that powerful contemplatives do not have to be lengthy and filled with unnecessary verbiage to affect the synthesis and change desired.  It is a dense read, as should be any title that takes on the task of reaching out to the most ancient of deities. Its writing is infused with the devotion and illumination of Ozaneic and, thus, exemplifies the gifts and challenges of pledging spiritual service to the Egyptian goddess, Isis. 

The primary take-away from this title is the comfort (or perhaps for some fear) that although many feel far removed from the unity and cosmological understanding of the Egyptian culture and their divine Neter (Gods/Goddesses) there is a re-awakening of the need for their universal connections. The cycles of time and events have merged and interwoven with similar events that caused the downfall and laying aside of the truths held in the Ancient Civilizations.

Becoming a Garment of Isis is a reminder that there is much value to be had in connecting to some of the elder philosophies, calling out to the Deities that held the understanding of creation within their forms and living in accord with the natural order of the world(s) and humanity’s place within it. 

“My journey into the Kemetic landscape has been a personal revelation; all journeys bring discoveries and this has been no exception. I have seen the abyss in perspective between this ancient view of life and our own. Silenced by an inability to read any symbolic language and made unconscious by glittering consumer distractions, we stand deaf, dumb and blind in a world singing to us clothed in the raiment of glory and inviting us to engage and enter into partnership.”17

The Twilight of Pluto, by John Michael Greer

The Twilight of Pluto: Astrology and the Rise and Fall of Planetary Influences, by John Michael Greer
Inner Traditions, 1644113112, 176 pages, April 2022

There’s no doubt Pluto has a stronghold within astrology, especially Evolutionary Astrology, where Pluto is considered the “starting” point for understanding the entire natal chart. Maybe you’ve heard recently about the Pluto return of the United States and what it may mean for the fate of the nation, or perhaps you’ve learned about the destructive, yet purifying nature of Pluto within your own chart.

But why is it that many astrologers overlook that Pluto is no longer technically considered a planet? And what might this mean for the planetary influence Pluto has moving forward? These are the questions John Michael Greer explores in The Twilight of Pluto: Astrology and the Rise and Fall of Planetary Influences – a must read for anyone with an interest in astrology.

I’ll confess, I was firmly in the astrologer camp that believed this “small” astronomical change of categorization had no impact on the influence of Pluto. I’ve enjoyed working with Pluto in my natal chart over the years– the way Pluto squares my North and South node, the significance of Pluto in my 4th house, the transit of Pluto through my Capricorn stellium the past decade, most notably conjunct Saturn and Venus in recent years.

Pluto has felt very significant to my astrological understanding of myself, but not once did I question what the change of Pluto from planet to dwarf planet by astronomers in 2006 might mean for the astrological fate of Pluto moving forward. With this book, Greer has completely shifted my point of view about the influence of Pluto, not only providing insight into what I went through on a personal level but also reshaping the way I perceive the influence of Pluto as an astrologer.

“It’s an irony of no small proportion that the downgrading of Pluto took most astrologers completely by surprise. While astronomers discussed the dwindling estimates of Pluto’s mass and laid the foundation for the decision in 2006, and (as we’ll see) many of the distinctive phenomena of the Plutonian era declined at roughly the same pace, astrologers by and large went blithely on their way treating Pluto as a planet, making predictions that assumed it would continue to retain its planetary status forever.”18

Greer’s main thesis in The Twilight of Pluto is that Pluto’s influence is waning now that it has been reclassified as a dwarf planet. To back this claim, Greer shows how the rise and fall of other celestial bodies, both those proven to exist, as well as bodies that were only hypothesized to exist, such as Ceres, Lilith, Vulcan influenced the world during their prominence in astronomy, but faded away once they were either reclassified or determined to not exist. He also discusses the impact of discovering new planets, such as Uranus and Neptune, and the impact of these planetary energies on culture.

The key domains that Greer examines to document the rise and fall of Pluto’s planetary status are nuclear fusion, space travel, communism, psychoanalysis, and modern art. Pluto brought out a focus on despair, apathy, divergence, separation, a lack of symmetry, and breaking things down to the smallest parts in order to make sense of the whole.  And everything Greer points out about the emergence and decline of these characteristics in these main domains was utterly fascinating.

“These examples from the past offer important guidance for the future. As we will see, the core nature of Pluto can be summed up straightforwardly as opposition to cosmos. The ancient Greek concept of cosmos–literally “that which is beautifully ordered”–lies at the heart not only of astrology but of most of the world’s traditions of spiritual philosophy and practice. . . During the Plutonian era, that vision was in eclipse.”19

However, luckily, it seems the doom and gloom of the Plutonian era is fading, as a return to unity in the cosmos happens once again as Pluto’s influence continues to wane. Greer dedicates an entire chapter, “After Pluto”, to his thoughts about how astrology will continue to evolve, as well as the changes he foresees happening in the Plutonian domains examined. There’s plenty of thought-provoking material to reflect on, especially for practicing astrologers. Greer asserts the potential implications of Pluto’s classification as a dwarf planet leads to the need for future investigation about the planetary influence not only of Pluto, but the dwarf planets too: Ceres, Eris, Makemake,and Haumea.

The final chapter, “The Cosmos Reborn”, highlights how despite believing modernity, often characterized as a abandonment of the cosmos, including all of magic, spirits, and inherent symmetry within the cosmos, will continue on this way, there’s plenty of evidence to the contrary. Greer explores how Pluto’s planetary declassification actually aligns the ten planets with the Tree of Life, and explores the placement of each planet within the Tree of Life. This was fascinating to read about.

Overall, I really enjoy how The Twilight of Pluto blends history, astronomy, and astrology. Too often, I feel astrology is divorced from the scientific study of space. This book is helpful in getting astrologers to break out of habits, such as the focus on Pluto in the chart, and reconnect with the present moment. I think my favorite take-away of the entire book was the reminder that both astronomy and astrology are constantly evolving as new information comes to light. I enjoyed Greer’s thoughts about the future of astrology, as well as areas in the field where he believes there’s room for more exploration.

This is by far the most influential astrology book I’ve read this year, and Greer has done a great service to the astrological community for sharing his careful study and observations. I highly recommend this book to every single practicing astrologer, as well as those interested in history and the potential for the future in general. If you’re interested in learning more, one of my favorite astrologers, Aeolian Heart, interviewed Greer about the book, which can be listened to here.

Machine Intelligence and the Imaginal Realm, by Luke Lafitte

Machine Intelligence and the Imaginal Realm: Spiritual Freedom and the Re-animation of Matter, by Luke Lafitte
Inner Tradition, 1644114062, 480 pages, February 2022

As the heft of its title might suggest, Machine Intelligence and the Imaginal Realm: Spiritual Freedom and the Re-animation of Matter is a huge undertaking. Luke Lafitte’s great endeavor is to take the reader on a journey through the history and transformation of America’s unique archetypal mythology so that we, in the present day, may better grasp the nature of who we are as well as our relationship to the world in which we live. It is certainly a fascinating journey, but also one that requires a high degree of vigilance and attention from the reader as Lafitte’s argument unfolds.

The gist of the book’s overarching argument is that America’s “cowboy” archetype – the self-reliant, individualistic person who explores the frontier and overcomes the challenges posed by Nature – has gradually been replaced by the “mechanical-man” archetype. The mechanical-man is inextricably intertwined with technology: as such, the primary qualities of this archetype are centered around information, communication, and control. This is not only communication with other people and gaining information and control of the external environment–these activities are directed more toward humanity’s relationship and integration with technology itself.

What makes Machine Intelligence and the Imaginal Realm truly unique is the detailed look at how American history and (science-)fiction are woven together, starting from the age of steam and progressing into the contemporary world. He has a great eye for picking up on the mythological motifs and patterns arising from fiction in several different scientific eras from the 19th through the early 21st century, and discusses them at length to show how societal attitudes toward technology change throughout these time periods. From the Wizard of Oz, to Tesla and Edison, to Azimov, Musk and Star Wars – both the scientific and fictive worlds are shown as playing off of and informing one another.

As someone interested in both science fiction and ethical issues, one of the many insightful points that really hit home for me, was Lafitte’s idea that science fiction not only allows us to explore new realms of possibility pertaining to technology, but that the genre shines a light on ourselves. Science fiction invites us to consider who and what we are in ways that weren’t really possible in the past. Moreover, he suggests that these considerations can’t even be captured in a straightforward, socio-political discussion, due to the increasing complexity of these issues.

“Because the trade-offs [between the beneficial and destructive potential of science] were becoming more complex, they could only–in terms of human-machine interactions–be understood in terms of myth and storytelling.”20

The idea that myth illuminates aspects of human experience which are consciously unavailable to the culture that produced the myth is a well-founded notion in mythological studies. However, Lafitte argues that the mechanical-man archetype takes us in a new direction, offering a new type of mirror with which we can examine ourselves. With the rapid development of technology throughout the 19th and 20th centuries, especially as “machines” began to be seen as possessing some form of vitality, this was the first time in human history that we had a kind of consciousness–similar enough to our own–which allowed us to probe our own nature in new ways.

While it’s easy to become swept up in the myths, biographical details, and historical trends Lafitte presents throughout the book, one must be careful not to lose sight of his broader argument. The quest, as Lafitte himself calls it, is aimed at not simply an informative discussion of these socio-cultural changes as America developed into a technological superpower. He is ultimately arguing that these developments are moving us toward a new paradigm of consciousness. Put in a way that might be familiar to those in spiritual circles: we are heading toward the point where human consciousness and Cosmic Consciousness merge.

This is a familiar idea that we might find in Vedanta, Buddhism, or gnostic traditions. But while these prior traditions and theories may leave the scientifically-inclined a little wary, Lafitte’s approach is couched in more recent historical and cultural trends. For certain, you aren’t likely to find the mechanical-man at the forefront of these other schools of thought, heralding the new paradigm. But as Lafitte suggests, as humanity appears to be moving into a new paradigm due to the increasing complexity of our world (due to the contributions of technology), we should expect to see the emergence of a cultural archetype which captures that spirit of complexity.

The earlier, more historically-focused, stages of the book are a fun and thought-provoking read, but upon entering the latter chapters, the reader will be more challenged by Lafitte’s main argument. Naturally, this part of the book builds upon the foundation laid throughout the earlier chapters, but the degree of conceptual discussion definitely ramps up to a whole other level. I’m not saying that this level of discussion detracts from the book–indeed, it’s the most important part!–but certainly demands more from the reader. Focused attention to the details of Lafitte’s discussion, as well as the broader perspective of the overarching quest of the book, are required to see how the ideas coalesce toward the author’s conclusion.

At the end of the day, I am deeply impressed with Machine Intelligence and the Imaginal Realm. Admittedly, it was a little tough for me to get into the book at the beginning: I was eager to dive into the conceptual discussion that lay in the second half. But as I continued to read, I found Lafitte’s insights regarding the evolution of the mechanical-man extremely valuable. The quest that Lafitte takes us on is magnificent in both scope and precision. He seeks not only to present the development of the mechanical-man as the avatar of our technological culture, but also to reveal what that might mean for our trajectory into the future. As with many processes of depth psychology, Lafitte digs into the depths (our past) in order to rediscover our spirit so that it may rise into the potentially limitless freedom of a new paradigm.

Mysteries of the Werewolf, by Claude Lecouteux

Mysteries of the Werewolf: Shapeshifting, Magic, and Protection, by Claude Lecouteux
Inner Traditions, 1644110784, 224 pages, August 2021

Ahhh-ohhhh, werewolves! Legends of werewolves are as popular as ever, but did you ever wonder about the origins of these stories? In Mysteries of the Werewolf: Shapeshifting Magic & Protection, Claude Lecouteux delves into folklore, legends, and historical accounts from all over the world, showcasing how the tale of the werewolf evolved through time.

Lecouteux’s impressive background certainly influences the way he wrote this book. As a professor emeritus of medieval literature and civilization at the Sorbonne, it’s evident that he is dedicated to the scholarship of his work. Mysteries of the Werewolf is incredibly well sourced, and many of the translations in the book were done by Lecouteux himself. He has applied the same thoroughness to detail in his previously published works The Book of Grimoires, Dictionary of Ancient Magic Words and Spells, and The Tradition of Household Spirits.

What is very unique about this book is the way Lecouteux creates a cohesive cultural understanding of the werewolf through comparing texts side by side. While some books on werewolves try to play up werewolves as a form of cryptid, Lecouteux uses historical records to piece together a whole picture of this possible mythological, possibly real being. He states:

“The texts I’ve collected for this anthology are intended to document the history of the werewolf through the ages and include some excursions far from the European domain when there was a good reason to do so.”21

Hence, we have documentation from around the globe dating back to the 10th century of different aspects of lycanthropy. Topics include stories on becoming a werewolf, pacts with the devil and evil spells as cause, werewolves’ clothing and accessories, healing and free werewolves, testimonials and more!

A sixteenth century French story Lecouteux called “How the Werewolf Lost an Eye”:

“A young noblewoman of the land of Livonia was arguing with one of her servants about whether it was possible for a man to change into the shape of a wolf, and as she made it seem dubious, this servant, so that he could provide her more ample proof, asked her permission to turn himself into a wolf. She granted him such permission, and he retreated to a secret room in the house, which he left shortly afterward in the form of a wolf. After this a pack of dogs caught his scent and set off in pursuit of him, chasing him into a nearby wood where they ripped out one of his eyes. The next day when he regained his human shape he returned to the house missing an eye.”22

This is just one example of the many, many tales in the book (I would estimate at least one hundred!). It was certainly enjoyable and entertaining reading the stories; some are heartbreaking, others vicious, while some are infused with a bit of comedy. Some feature witches and wizards, while others are just common people who are plagued with the curse of the werewolf.

It’s a thrill to feel connected to people of centuries past through the common thread of werewolves. I couldn’t help but wonder what it might have been like to tell some of these tales prior to electricity, when animals and humans were in much closer contact.

To see the range of the stories, from all over the world, I can’t help but start to think about the commonality of this man turn beast archetype. And at some point, I did start wondering if there was any merit to these stories, given they have persisted for such a long span of time cross-culturally!

“Elsewhere, we see a warrior who changed into a bear lending his support to men battling an enemy. In Africa, people believe in jackal-men, hyena-men, and leopard-men; the Inuits believe in caribou-men, and the people of the Far East believe in tiger-men. Every land and every civilization has had its own distinctive view of lycanthropy.”23

I wonder what it is about the human turn beast that leaves such a lasting impression on our psyche. Perhaps approaching the book with this question in mind will yield some answers, as I read it mostly for the enjoyment of the stories the first time. Though, I will note that Lecouteux’s introduction is filled with background information and history of the werewolf, so this book is much more than just a fun-filled, entertaining read.

Any werewolf lover is sure to enjoy Mysteries of the Werewolf, but even those with a general interest in folklore would find it worth the read. These stories help weave a picture of how the tales of the werewolf have evolved over time, expanding the reader’s knowledge of lycanthropy folklore. Lecouteux has done a phenomenal job gathering all the stories in one collection for readers to compare and contrast how tales of the werewolf, and perhaps one day, may even add their own!

Making the Ordinary Extraordinary, by Tamra Lucid

Making the Ordinary Extraordinary: My Seven Years in Occult Los Angeles with Manly Palmer Hall, by Tamra Lucid
Inner Traditions, 9781644113752, 160 pages, December 2021

I have quite the collection of Manly P. Hall books, which I have amassed because I live about two hours outside of LA and can score incredible finds at used book stores. From The Secret Teaching of All Ages to Man: Grand Symbols of the Mysteries, Hall’s books are what I am most proud to display on my bookshelf.

While recently I’ve been reading Hall’s The Secret Destiny of America to better understand the USA’s Pluto return this year, I will admit the aforementioned books haven’t been delved too far into yet. Most of the time, I’m intimidated by the sheer amount of history, knowledge, and occult wisdom stored in the books and feel like they’re not relics rather than learning manuals. I refer to them in dribs and drabs, taking what I need and then quickly shutting it again, almost afraid to unleash the power.

However, reading Making the Ordinary Extraordinary: My Seven Years in Occult Los Angeles with Manly Palmer Hall by Tamra Lucid has completely changed my perception of Hall – in a very good way! Lucid has painted a new picture of Hall for me, granting unique access into his life that reveals so much about his final years.

I love reading fiction books about people in history that I admire. Learning about their personality, daily life, and close association always puts their achievements in perspective for me. It’s easy to deify those we admire, but remembering they are an ordinary person helps to better understand their motivation behind their success.

Lucid and her boyfriend Ronnie, a troubled yet insightful man determined to make some changes in life, discovered The Secret Teaching of All Ages in the early 1980s. The content was life-changing, and they were surprised to find out the author, Hall, was not only still alive but gave talks regularly every Sunday morning. For over 50 years, every Sunday at 11am, Hall would give a lecture at his Philosophical Research Society (PRS) headquarters on various topics. Curious about the content of the book, Lucid and Ronnie decided to attend one.

Ronnie experienced a life-changing moment where it felt as though Hall was speaking directly to him, which many people in Hall’s life claim he had an uncanny way of doing. Following the lecture, Ronnie was eager to make a contribution to PRS, so he and Lucid decided to volunteer.

Ronnie wasn’t sure what he could contribute and was plagued by self doubt. Therefore, when Hall picked Ronnie to edit the bibliography of his alchemical books, he was honored yet doubtful he could fulfill the role. In fact, he told Hall no at first, but Hall insisted. And just like that, Lucid and Ronnie became a part of Hall’s inner circle, ushering in a whole host of characters in their lives.

There were tons of regulars at PRS; each there for their own reasons and the atmosphere was very open to ideas, research, and general philosophical questioning of the Universe. People from all walks of life from gurus to musicians gathered around the hall, making PRS an eclectic, thriving community.

Lucid describes Edith, a hip old woman that taught the couple astrology,  musicians Arthur and Lynn who called their home “New Temple of Freedom”24, Mr. Louis, who’d visit their house and go silently meditate in the corner, and many more! Reading about the variety of people, each on their own spiritual quest, coming together through the PRS community made me see how a sense of belonging can help one to flourish.

And this question of, “What brought you here?” is something that Lucid explores throughout the book for everyone she writes about. This makes the book interesting that she’s not merely just describing people, places, and events; she’s painting a picture of this time period, capturing the atmosphere and highlighting the deeper motivations and personal journey of everyone she writes about.

“We asked Steven what brought him to PRS. A dream. Dreams had been guiding him on an epic journey to gather information from all around the world about alternative and unusual methods of healing involving color, electricity, herbs, elixirs, the recipes of medieval sages like Paracelsus, and the advice of psychics like Edgar Cayce.”25

Meanwhile, Lucid and Ronnie are on their own spiritual journey. For instance, they begin visiting the Seer of the Sunbelt, Reverend Edward A. Monroe, “who would be answering questions about earth change.”26 through his Scottish spirit guide Jock. Another time, Ronnie was having trouble overcoming an illness, so Hall took him to Dr. Sabia to have a session with The Electro Stimulating Machine.

If you try to Google these things, no information comes up. And this is why Making the Ordinary Extraordinary is such a value book for one’s occult collection. There’s little to no records of these things that were happening. And reading about them opens so many doors of perception, as well as topics of research to further inquire about. When you consider this was all happening pre-Internet, you begin to see how unique of a scene this must have been. Reading Lucid’s story helps me to understand what occult Los Angeles was like in the 1980s, and oh how I wish I had been there!

In time, Ronnie began rising in rank at PRS, even delivering his own lectures on Sundays. There’s a really, kind of crazy story too at how Lucid and Ronnie wound up married because of the Halls, with Manly P. Hall as the officiant! Quite abruptly though, Hall subtly forced Lucid and Ronnie out of the PRS community. Things were changing, and Hall knew it.

What ended up happening to the community PRS, splintering and fracturing, was a heartbreaking story. For some reason, even with the great admiration and reverence I have for Manly P. Hall, I had never heard about the sketchy circumstances of his death. Lucid’s experience of leaving PRS and even warning Hall about the people he was surrounding himself with absolutely cast his death in a new light for me.

Hall did at least guide Lucid and Ronnie to this next endeavor: music. Their band Lucid Nation rocks. I totally went and listened to their music after I finished the book. Plus, I was inspired to check out all of Lucid’s other work including writing for Newtopia Magazine and documentaries Exile Nation: The Plastic People, End of the Line: The Women of Standing Rock, and Viva Cuba Libre: Rap is War. Totally, totally amazing stuff!

But there’s just one more person I have to write about, which I saved for last intentionally because she’s been all I’ve wanted to talk about: Marie Bauer Hall. Lucid delves into Marie’s fascinating theory that Sir Francis Bacon (and his contemporaries) was Shakespeare, detailing how she went to the Burton Church in Virginia to try to dig up his tomb. Marie’s cosmology also involved the Space Mother.

Lucid describes how “In her magnum opus, Inquiry Into the Nature of Space and of Life in Space, Marie expressed optimism that it would be the mother of humanity whose conscience and consciousness would first awaken.”27 I’ve gotten so into researching more about Marie that I even bought God as Mother by Victoria Jennings, who organized and shares Marie’s work in the book. I really hope that more occult historians focus on Marie, from her life as Manly’s wife for decades to her own cosmologies – there is so much to uncover! A real treat is that Lucid includes the recipe for Marie’s zucchini pancakes at the end of the book!

All in all, Making the Ordinary Extraordinary is a must-read for anyone interested in occult history. Manly P. Hall is one of the most well-known modern occultists of our times, and Lucid’s up close and personal stories of working for Hall and being immersed in the PRS is fascinating insider information. Lucid does a wonderful job of sharing her personal experience with objectivity and genuine insight and reflection about the past. While it focuses on time-passed, it opened so many new doors for me to explore going forward; occult Los Angeles lives on through Lucid and Making the Ordinary Extraordinary.

Three Books of Occult Philosophy, translated by Eric Purdue

Three Books of Occult Philosophy, by Heinrich Cornelius Agrippa, translated by Eric Purdue
Inner Traditions, 164411416X, 864 pages, November 2021

As a practicing astrologer and magician, of course I’ve skimmed Three Books of Occult Philosophy by Heinrich Corenlius Agrippa. It’s a foundation of Western occultism after all. But if I’m being honest, the editions thus far, such as the one edited by Willis F. Whitehead in 1898 or more recently Donlad Tyson in 2018, just never seemed to keep my attention. My experience reading Eric Purdue’s translation of Three Books of Occult Philosophy thus far has been entirely different though. I’ve been utterly engrossed, pouring over the information, meticulously researching references to other sources, and for the first time comprehending the text.

And I think this is because there is a prominence to this set. The sturdiness of the black box that houses the three books (The Natural World, The Celestial World, and The Divine World) takes up space, making itself known on my bookshelf. This is one of those sets I know I’ll return to year after year, making the quality of it very important. Plus, I feel pretty cool having it displayed in my living room. It is a truly collector’s item for one’s occult library, as well as a worthy investment for extensive amounts of wisdom within the text.

The books themselves are very big! I measured them, and they are over 10 inches tall and 7 inches wide. I personally love this because I am often referring to them in my practice and it’s helpful to have such a heavy-duty, substantial book where I am not constantly having to try to keep the pages open or squinting to read the writing. For instance, I’ve spent hours drawing the planetary seals for sigils and the size of the book makes it much easier, especially since sometimes I even lay paper over the images in the book to copy from.

Another significant thing about Purdue’s translation of the Three Books of Occult Philosophy is the first English translation published in the last 350, adding to the distinctiveness of this particular set. I thoroughly enjoyed, as well as found helpful, Purdue’s “Translator’s Introduction” that describes why a new translation was needed, in addition to how his translation differs from others. Some reasons cited for the need for this new translation include mistranslation, lack of technical knowledge of previous translators, archaic English that is distracting to read (yes, I concur on this one!!), and incorrect graphics. In some cases, Purdue explains, flaws in previous translations have continued to be compounded rather than corrected with additional translations.

Purdue’s intention in producing this translation was to create a new edition of the Three Books of Occult Philosophy directly from the original Latin and to cross-reference Agrippa’s sources.

“Our translation attempts as much as possible to cite sources that were available to Agrippa. This has allowed us to largely reconstruct Agrippa’s library and has demystified his method of obtaining it. This shows that Agrippa, rather than the writing from texts now missing or obtaining books from secret sources, instead was a mainstream scholar of his day, using texts widely available.”26

And this is where Purdue’s translation really shines, especially for any studious practitioner. The footnotes and sources provided have led me in so many new directions. Being able to look at the footnotes and see the source where Agrippa’s content is being drawn from has been immensely helpful in doing my own research. Two topics prominent in my practice, which I often write articles about, are the hierarchy of angels and numerology. It’s been tough finding primary sources on both these subjects, but suddenly, in reading this version of Three Books of Occult Philosophy, I have new leads from the detailed footnotes of books I can further explore. I am deeply appreciative of Purdue’s dedication, concentration, and effort to add these references into this translation. There is also a very interesting bibliography and comprehensive index in Book III, which again, is monumentally helpful for occult practitioners and researchers.

Another really interesting addition to this translation is quick summaries on the side of what Agrippa is talking about. For instance, in Book I’s section “Of lights and colors, lanterns, and lamps, and the colors distributed among the stars, houses, and elements.” there are side notes of what Agrippa is writing about such as, “The color of the planets.”28 and “The color of the humors.”29. These are incredibly helpful when doing a quick skim while looking for something in particular.

From a historical standpoint, Three Books of Occult Philosophy is the primary source of Western occultism, and it’s interesting to see how long some beliefs have existed, such as astrological correspondences or concepts about the elements. Even if one feels they are an expert, going back to these foundational texts really helps to see the origins of many occult beliefs embedded in our culture. It’s like a beginner’s 101 course, but one that is dated nearly 500 years and really encourages one to put themselves into the minds of magicians of the past.

However, what I’ve found most surprising is the relevance of the text centuries later. Not everything (I certainly cringed a bit reading about the bewitchment women use to lure men into love and the poisonous effects of their menstrual blood on crops), but a good majority of the text is viable for one’s modern magical practice. This is particularly true if one is drawn to arcane magical practices of times long gone, rather than the current trendy paradigms, such as chaos magic. And I think Purdue’s translation really aids in making the content of the Three Books of Occult Philosophy accessible for all.

Overall, this is by far the best translation I’ve ever seen of the Three Books of Occult Philosophy. Purdue has done such a great service in producing this new translation. From the physical heftiness of the book to the detailed footnotes, I’ve felt so connected to this set. It’s as though the arcane wisdom had just been waiting for the right translator to revive it to make it obtainable, on many levels, by a new generation, and Purdue was just the right person to do this. I highly recommend this translation above others, yes, even the free PDFs available online, because it feels alive with a potent spiritual energy. There is so much to learn from this new translation – sources to explore, wisdom to remember, and inspirations to be had.

The Path of the Warrior Mystic, by Angel Millar

The Path of the Warrior-Mystic: Being a Man in an Age of Chaos, by Angel Millar
Inner Traditions, 1644112671, 240 pages, November 2021

Right from the outset of Angel Millar’s new book, The Path of the Warrior Mystic: Being a Man in the Age of Chaos, I was struck with the impression that this was going to be a challenging book. Not challenging in a technical way – it’s actually quite an easy read, all things considered – but in that it calls the reader to action. As this is exactly one of the major themes of Millar’s book, the provocation to take more action in our spiritual lives is what the reader should expect from delving into this text.

Before getting too involved in the text here, it should be noted that this book is certainly geared towards a male/masculine audience. Although many of the ideas presented in the text could readily apply to anyone on the path of a spiritual seeker, the book is definitely geared toward the traditional spiritual practices of “men” in our world (as the subtitle suggests). As this book serves to highlight aspects of spiritual practice that have been declining in the modern world, it would be beneficial to any reader to become more familiar with what a true warrior mystic would look like. 

As the title suggests, the purpose of the book is to illuminate and merge two roles, paths, or identities that we (in this day and age) tend to think as separate: that of the warrior and that of the mystic. Until recently, Millar argues, these two paths were often – perhaps even necessarily – linked. That is, those who seek to elevate their spiritual life must also actively participate in their physical/material existence, rather than ignoring or eschewing it. This is in stark contrast to the contemporary world, with its bias toward mental activity over the physical, where our overall spiritual health seems to be slowly eroding.

The Path of the Warrior Mystic reminds us of how deep the interconnection between our physical and spiritual lives runs: drawing from many traditions, prominent figures, and ideas coming from all over the world and through different eras of our history. From Plato in Classical-age Greece to the Buddha in India, spiritual teachers have emphasized the importance of development of the physical body just as much as contemplative efforts.

This recognition of imbalance within the masculine spiritual world too often results in wishful (and perhaps wistful) attitudes toward life and one’s goals rather than prompting us toward action. And, ultimately, while contemplation and the quieting of the monkey-mind are necessary to foster growth and development, they are insufficient. Without the beneficial impact of wisdom put into practice, for the good of the larger community as well as oneself, spiritual seeking might devolve into a shallow, hollow version of what it used to be.

A return to some form of older masculine values might cause some in our modern world to balk and object to a resurgence of “the patriarchy,” an aspect of Western culture that has led to significant harm. However, Millar is striking a common vein in the movement to bring back a vital force that has been lacking in our world. Instead of encouraging a return to the traditional values of patriarchal domination, Millar draws our attention to attitudes that, if reintroduced to culture, would help address those very problems. The blending the physical, mental, and spiritual aspects of ourselves provides the sense of wholeness that is often lacking in the pursuit of purely material or social success.

“Thus, in a society that is too masculine, the creative individual brings awareness of the divine feminine. And in a society too feminine, he brings awareness of the divine masculine. In a society that is too rational, the visionary brings a return of the nonrational, and vice versa. Likewise, if it has veered too far left or right, he aims to bring it back to the straight course–the “middle path,” to borrow a phrase from Buddhism–and not have it veer to the other extreme.”30

I have both seen and felt the movements in our culture over the last few years towards the rediscovery of wisdom and different ways of knowing, such as the knowledge of our bodies through intense physical training. Millar does great work in bringing together examples and principles from spiritual traditions, artists, and philosophers from across many different cultures and time periods. He argues that the warrior-mystic is encapsulated by the creative individual, a force which can revivify the world, starting with themselves and expanding outward.

Millar is good at bringing the more abstract spiritual matters down to the level of the every-day. His writing is straight-forward and direct, not indulging in drawn-out esoteric discussions. The chapters easily indicate their topic so that it’s a simple matter of going back to a section that you want to reread (the Index in the back is also a great help!). Millar doesn’t shy away from touchy topics, such as sex and the idea that sometimes you need to end personal relationships if they are not serving the needs of your higher self.

One of my favorite sections was Millar’s discussion about man’s romantic nature being bound up with the “death drive” as a response to a significant question. To/for what should I sacrifice my life (in both senses: one’s life’s work and one’s mortal existence)? I very much resonated with this question, as it is one I have grappled with at many points in my own experience, and will definitely continue to explore the ideas prompted by this book.

The one itch that The Path of the Warrior Mystic doesn’t quite scratch is the wish to delve deeper into the topics Millar explores. This is a fantastic way to introduce the many connections arising around the pursuit of the creative spirit characterized by the warrior-mystic. But Millar’s to-the-point style and the breadth of ground that he covers leaves one wanting to go a little deeper at times. Yet, this may be what the author intends, as it is a spur to action – to take up the quest for oneself and explore the world, rather than just consuming content with the mind.