The Arbatel Of Magick

The Arbatel of Magick is one of the less enigmatic works within the world of true grimoires. Being neither concerned with "black" magic nor of dubious origin, it can be positively traced to the mid 16th century, although translations made thereof differ greatly in content. The work contains a series of short passages, termed "aphorisms" which detail a rudimentary guide to ay practitioner, giving commands (or advice) on the manner of living a holy life, commanding spiritual forces, and avoiding harm. Unlike some works from this date and later into the 18th and 19th centuries, it is less concerned with rites themselves so much as establishing a philosophy based around holy spirituality.

The Arbatel of Magick is one of a number of early grimoires focusing primarily on white magic and the philosophical side of the occult. Well known despite its relatively short length, it is broken into a series of aphorisms which contain various spiritual knowledge. It treats on various different types of magick, arranged into seven sections.

In many ways, Arbatel is unique among texts on magic. Unlike the vast majority of writings, it is clear, concise, and elegantly written. The practical instructions are straightforward and undemanding. When it first appeared in 1575, it attracted the attention of people with a surprisingly broad range of agendas, including some of the finest minds of the time. Often quoted and reprinted, both praised and condemned, its impact on western esoteric philosophy has been called "overwhelming."Arbatel's magic is full of wonder and free from the sinister elements usually associated with texts on the subject. But it is about more than magic; filled with gnomic wisdom, it urges us to help our neighbors, be positive and grateful, and use time wisely. Above all, it teaches us to pay attention, looking for the wondrous and miraculous. In fact, to the author this virtually defines the magus. * Included are illustrations, bibliography, index, and original Latin text. * First English translation published since in 1655.

Arbatel De Magia veterum originally published in Switzerland in 1575 is a Latin grimoire of renaissance ceremonial magic. The Arbatel is noted for being straightforward in its writing, positive in its contents, and unusually honest regarding its origins. While a number of occult works claim to be from earlier periods and other regions than where they were actually published, textual evidence demonstrates that the book must have been written between 1536 and 1583, which encompasses the claimed date of 1575. The final editing of the book was likely carried out by Theodor Zwinger, and was almost definitely published by Pietro Perna, leaving little doubt to the book's claimed Swiss origin. The author remains unknown. The Arbatel was one of the most influential works of its kind from its period, inspiring figures such as Johann Arndt, Gerhard Dorn, Adam Haslmayr, Robert Fludd, Heinrich Khunrath, and Valentin Weigel, in addition to its editor and publisher, Zwinger and Perna.[2] It was possibly the first work to use "Theosophy" in an occult sense (as opposed to a synonym for theology), [5] and for distinguishing between human ("anthroposophia") and divine knowledge ("theosophia").[6] Indeed, Jakob Bohme may have chosen the word "Theosophy" to describe his ideas due to its use in the Arbatel. It was where Thomas Vaughan found the term anthroposophy, later adopted by Rudolf Steiner to describe his belief system.[2] Not all reception was positive, however. The book was condemned by Johann Weyer in his De praestigiis daemonum[2] as being "full of magical impiety,"[7] and by Reformed Church censor Simon Sulzer. In 1617, the University of Marburg took action against two professors who intended to use the grimoire as a textbook, and expelled a student obsessed with it.[4] In 1623, an accused witch named Jean Michel Menuisier revealed that, despite not owning a copy of the Arbatel, used a few invocations from it.[8] John Dee wrote about studying the Arbatel (among many other occult works of the period). This influence lead Nicholas Clulee to posit that Dee did not see his angelic experiments as magical, but in fact religious, as both Dee's ceremonies and the magical system of the Arbatel begin with prayers to God that cautiously lead into requests to see heavenly angels.[9] Dee also recorded calling upon at least the Arbatel's solar Olympian spirit Och.[10] Swedish mystic Johannes Bureus credited the work for his interest in Kabbalah.[6] Elements of the Arbatel appear in a number of versions of the Sixth and Seventh Books of Moses.[11] Ebenezer Sibly and Frederick Hockley incorporated a number of elements from Robert Turner's translation of the Arbatel into their own magical works, including The Clavic or Key to the Magic of Solomon and The Complete Book of Magic Science, [12] [13] the latter of which was one of many later sources for the Grimoire of Turiel.[13] A copy of the work was listed in the catalogue for the San Francisco Mercantile Library in 1854. Although access to it would have been restricted, its presence indicates that it played a role in American folk beliefs. In 1898, Arthur Edward Waite undertook the first historical study of grimoires as a genre, detailing the Arbatel as one of many important works. A copy of a German translation appeared in the Berlin publishing company Herman Barsdorf Verlag's Magische Werke in 1921. Occultist Stephen Skinner claims that the isopsephy of the names of the Olympian Spirits, as well as the names ending in "AL" instead of "el," were responsible for inspiring Aleister Crowley's Liber AL vel Legis, although Skinner admits that the influence may not have been conscious. The book contains links to the original source manuscripts in PDF format. While over 100MB in size, and some in Latin, they may prove valuable to some readers."

The Arbatel De Magia veterum (Arbatel of the Magic of the Ancients) was a Latin grimoire of renaissance ceremonial magic published in 1575 in Switzerland. It mainly focuses on the relationship between humanity, celestial hierarchies, and the positive relationship between the two. A. E. Waite writes that the book is devoid of black magic and without any connection to the Greater or Lesser Keys of Solomon. Unlike other grimoires, the Arbatel exhorts the magus to remain active in their community (instead of isolating themselves), favoring kindness, charity, and honesty over remote and obscure rituals.

The Arbatel De Magia veterum (English: Arbatel: Of the Magic of the Ancients) was a Latin grimoire of renaissance ceremonial magic published in 1575 in Switzerland. It mainly focuses on the relationship between humanity, celestial hierarchies, and the positive relationship between the two. A. E. Waite writes that the book is devoid of black magic and without any connection to the Greater or Lesser Keys of Solomon. Unlike other grimoires, the Arbatel exhorts the magus to remain active in their community (instead of isolating themselves), favoring kindness, charity, and honesty over remote and obscure rituals.

The Arbatel is one of the few magical texts that seeks to elevate the Adept towards Theurgic Union. Unlike most grimoires that encourage practitioners to satisfy their baser formations, the Arbatel guides the practitioner towards Self Mastery: first with control over the physical, emotional, mental, and energetic dimensions of Being; then with balancing, grounding and integrating the Earthy Elemental Realms, and inviting more openness, clarity, and Unity within the Heavenly Mental Planes. This book is a practitioner's journal. It's a record of an Adept's practices, questions, answers, experiences, and insights that arose while working with the Olympic Spirits. The poems, stories, and thoughts in this text map out the process the Adept took to embody the Planetary Energies. Arbatel Workings: Meditations and Rituals focuses on Self cultivation, empowerment, and joy. If you are looking to wave your wand and get laid or create a sigil to cause harm to another, then this book is not for you. This text seeks to fulfill all levels of our being so that we are completely Full-Filled: May We All Be Blessed.

Planetary magick lies at the root of all astrological, alchemical, and Qabalistic lore. Although the planetary powers of the cosmos are far beyond our intervention, their correspondences in the depths of the psyche are within our reach through certain special meditative and ritual methods.