By Thomas Hatsis
An exploration of the old origins of the “witches’ ointment” and medieval hallucinogenic drug practices in accordance with the earliest resources
• info how early sleek theologians demonized psychedelic people magic into “witches’ ointments”
• stocks dozens of psychoactive formulation and recipes gleaned from infrequent manuscripts from college collections around the globe in addition to the practices and magical incantations beneficial for his or her guidance
• Examines the practices of medieval witches like Matteuccia di Francisco, who used hallucinogenic medications in her love potions and natural arrangements
In the medieval interval arrangements with hallucinogenic herbs have been a part of the perform of veneficium, or poison magic. This choice of magical arts used poisons, herbs, and rituals to bewitch, heal, prophesy, infect, and homicide. within the type of psyche-magical ointments, poison magic may well set off robust hallucinations and surrealistic desires that enabled direct adventure of the Divine. Smeared at the epidermis, those entheogenic ointments have been stated to let witches to commune with a number of neighborhood goddesses, bastardized by means of the Church as journeys to the Sabbat--clandestine conferences with devil to benefit magic and perform demonic orgies.
Examining trial documents and the pharmacopoeia of witches, alchemists, people healers, and heretics of the fifteenth century, Thomas Hatsis information how a variety of rules from people medications to ecclesiastical fears over medication girls merged to shape the classical “witch” stereotype and what historical past has referred to as the “witches’ ointment.” He stocks dozens of psychoactive formulation and recipes gleaned from infrequent manuscripts from collage collections from world wide in addition to the practices and magical incantations worthwhile for his or her guidance. He explores the connections among witches’ ointments and spells for form moving, spirit shuttle, and bewitching magic. He examines the practices of a few Renaissance magicians, who inhaled robust medications to speak with spirits, and of Italian folk-witches, reminiscent of Matteuccia di Francisco, who used hallucinogenic medicines in her love potions and natural arrangements, and Finicella, who used drug ointments to visualize herself remodeled right into a cat.
Exploring the untold heritage of the witches’ ointment and medieval hallucinogen use, Hatsis unearths how the Church reworked folks drug practices, particularly entheogenic ones, into satanic stories.
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Extra resources for The Witches' Ointment: The Secret History of Psychedelic Magic
Example text
The creation of direct effects, like prescience in divination, represents a high point in the art and is just as elusive. Making things happen by either method is referred to as the art of enchanting or the casting of enchantments. From a magical point of view, it is axiomatic that we have created the world in which we exist. " It may seen strange to have willed such limiting circumstances, but any form of dualistic manifestation or existence implies limits. If the Kia had willed a different set of limitations, it would have incarnated elsewhere.
It may seen strange to have willed such limiting circumstances, but any form of dualistic manifestation or existence implies limits. If the Kia had willed a different set of limitations, it would have incarnated elsewhere. The tendency of things to continue to exist, even when unobserved, is due to their having their being in Chaos. The magician can only change something if he can "match" the Chaos which is upholding the normal event. This is the same as becoming one with the source of the event.
It means stepping outside of one's own culture, society, relationships, family personality, beliefs, prejudices, opinions and ideas. It is just these comforting chains which seem to give definition, meaning, character, and a sense of belonging to most people. Yet, in casting off one set of chains, one cannot avoid adopting another set unless one wishes to live in a very reduced and impoverished style — itself a limitation. The solution is to become omnivorous. Someone who can think, believe, or do any of a half dozen different things is more free and liberated than someone confined to only one activity.