Morning of the Magicians

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p. 196 He then talks about the Thule Group. I cannot tell from this section precisely how the Golden Dawn, Thule Group and Hitler are related as he says: "The Golden Dawn is not enough to explain the thule Group or the Luminouse Lodge, the Alenenberbe." This is part of why I find this whole chapter disjointed. It reads like a naming exercise and then concludes, since I can name all of these private clubs existing at the same time and they all had secrets it means that they are related to Hitler. Uhm... how precisely? I don't understand. I need another book that doesn't require so much cleverness of association from me, the reader. La seconda parte è dedicata al dilagare dell'occultismo nel XX, al ritorno in pompa magna dell'irrazionale, dell'antiscientifico, all'influsso dell'esoterismo, anche orientale, nella vita culturale, dapprima, e nelle ideologie politiche, poi. Il nocciolo sta nell'analisi delle tendenze occulte del partito nazista e nei deliri messianici del suo leader. Come il grande apparato scientifico tedesco si è piegato al servizio di tesi che negano le fondamenta della scienza (la teoria del ghiaccio e del fuoco, la teoria della terra concava ecc.).

What is the alchemist’s working material? The same as that used for high temperature mineral chemistry: furnaces, crucibles, scales, measuring instruments with, in addition, modern apparatus for detecting nuclear radiation--Geiger counters, scintillometers, etc.Pauwels and Bergier went on to pursue their interest in the paranormal in the magazine Planète, dedicated to what they termed réalisme fantastique (fantastic realism). Both The Morning of the Magicians and the Planète magazine had considerable influence on the esotericism of the 1960s–1970s counterculture, heralding the popularization of certain New Age ideas. [3] The names of Lovecraft's alien gods, like Cthulhu, Yog-Sothoth, and Shub-Niggurath, began to crop up in other stories during Lovecraft's lifetime. Lovecraft himself started this practice by inserting these names, or variants on them, into stories he ghostwrote or revised for other authors. In his revision of Zelia Bishop’s "The Mound," for example, Lovecraft slipped his alien god Cthulhu into the story under the variant name Tulu, giving magazine readers what they thought were independent stories featuring references to the same ancient gods. By the 1960s, several dozen authors were using elements of what came to be called "The Cthulhu Mythos" in stories they wrote for science fiction and horror magazines. In a 2004 article for Skeptic, the author Jason Colavito wrote that the book's tales of ancient astronauts predated Erich von Däniken's works on the topic, and that the ideas are so close to the fictional works of H. P. Lovecraft such as " The Call of Cthulhu" or At the Mountains of Madness (published in 1928 and 1931, respectively) that, according to Colavito, it is probable that Lovecraft's fiction directly inspired the book. [5]

On writing style: This is written in 1960 and a lot of people writing at that time had an approach that is no longer used. They would quote lots of scholars with little context surrounding it and provide large citations without then stating why that particular citation. You'll notice this if you listen to boomers talk. They tend to do the same thing. That just doesn't work in 2020 because the audience is far broader and there are just far more people with the same name. As a result of this style, you really have to work to make sure you understood the author's point. In some cases, this technique is simply to just say "A-ha! I've quoted you into submission," at the end of a series of unconnected points. I mean in some cases, I literally had to re-read the entire section or even chapter but with the intention of diagramming out the main idea. p. 228 He talks about the idea that the society in Germany that was created existed there for years and did not exist in the same reality as we do. I'm kinda down with that, but it's unclear whether he means it figuratively, mentally, or if he all out believes these people are aliens from another place. At different times, it's unclear if he means the third option I just listed. No, we do not use 10% of the brain, we use 100% percent of it. The brain is just like an engine of a car... we don't use only 10% of the engine when going slow and 100% when going at max speed. The engine works 100% at all time, only that its parts are working faster at faster speed. If one part breaks, the brain, as the car engine, will work badly or not work at all.

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When he set about writing his own works, he began to blend the modern world of science fiction with his favorite tales of Gothic gloom. Lovecraft tried to bring the Gothic tale into the twentieth century, modernizing the trappings of ancient horror for a new century of science. Lovecraft published his work in pulp fiction magazines, notably Weird Tales, though many of his works were not published until after his death in 1937. Throughout the 1940s and 1950s, science fiction and horror magazines reprinted Lovecraft's tales numerous times, and he became one of the most popular pulp authors. This was actually suggested to me because of a conversation I was having about the incredibleness of the human mind to manifest thought into reality. I think the person was trying to use this book to tell me I am on a dangerous path associated with conspiracy theories. Problem is, this book is big on references, loose on a real thread of discussion. It reads like an underdeveloped academic that regurgitates lots of names, books, references and quotes but isn't actually going anywhere with it. So, how do I rate this book? About eighty percent of it is altogether stupid. Between outright errors and ludicrous overstatements, it layers on this banal vision of possibilities that is quite frankly the origin story of the X-Men - that nuclear waste created by atomic explosions is creating mutants with strange powers. Combined with a long section on alchemy, it's very much like the Marvel Universe - where magicians, psychics, and mutants fight Nazi evildoers and dark powers. But presented as non-fiction? It is to laugh. Plus, when not talking about Nazi mysticism, Pauwels repeats himself ad nauseum. I would explore these ideas decades later, in my first published book, Gawain and the Grail Quest: Healing the Waste Land in Our Time (2012), in which I present the Holy Grail as an imaginative symbol of healing – but that’s another story!

We are now going to give, for what we believe to be the first time, a description of what an alchemist actually does in his laboratory. We do not claim to reveal every detail of the methods employed, but we believe we can throw some light which will not be without interest. Nor do we forget that alchemy’s ultimate aim is the transmutation, of the alchemist himself, and that his operations are only steps in his slow progress toward “spiritual liberation.” We are now going to try to give some fresh information about these operations. I had mostly just thought to give The Morning of the Magicians a one-star rating and move on. Most of the book is profoundly stupid, and often in factual error. (Piri Reis was NOT a 19th-century admiral, but a 16th-century one thus could have presented the US with anything. And radio waves and gamma rays are both forms of light, so, yeah, you can compare them. Plus, computers are binary - the nigh definition of binary, even - and human-style intelligence is analog. Stuff like that.) By day, my friend and I conducted a Grand Tour of the Mozabite Pentapolis (the five towns built on hills above the Valley of the Mzab); at night, after supper, I read to him great chunks of Le Matin, in which we encountered some of the intellectual byways of Western Europe: byways which would lead to a very dark cul-de-sac. By contrast, the Mozabite ‘elsewhere’ I was discovering felt like an oasis of light. The groundbreaking and classic study that first popularized occultism, alchemy, and paranormal phenomena in the 1960s

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Adams, Deborah (2009). "Review of "The Morning of the Magicians" ". Curled Up with a Good Book . Retrieved 9 April 2010. Lovecraftian fiction became increasingly popular in Europe, where the French embraced him as a bent genius, much as they embraced Edgar Allan Poe and would soon embrace Jerry Lewis. Lovecraft became especially popular with the French magazine Planète, which throughout the 1960s reprinted Lovecraft’s stories in French translation. We travelled then by bus into the desert, sharing the experience, immortalised by Simone de Beauvoir, of the view of Ghardaïa, with its pastel-coloured buildings, as a beautifully constructed Cubist painting! We spent the next two weeks as guests of the uncle. My friend himself was working on a study of the local architecture, so I followed him on his field trips, or explored on my own when he was researching and writing. On the other hand, damn, that part about Hitler and Himmler is smoking hot horror goodness. It got to me.

p. 160 "If God is higher than all reality, we shall find God when we know everything that is reality. And if man possesses powers which enable him to understand the whole Universe, God is perhaps the whole Universe, plus something else." This is what always makes me troubled by this approach to thinking about it. If God is everything and you are a part of that everything, then you are a part of God, not separate. Under such a framework, the whole sentence doesn't even make sense. Hence, this idea and concept of truth next is ... to me, under the wrong framework all together. Jason Colavito (2004). "Charioteer of the Gods: An investigation into H.P. Lovecraft and the invention of ancient astronauts". Skeptic. 10 (4). If you're an atheist it's also the same. It's a bit to me like saying this is a piece of salt in a salt shaker full of salt, which we do not differentiate from. So when I shake it onto my food, what does sweet taste like. It makes no sense as a question. That's how I read this. especially in the context of a forth dimension time. p. 121 He talks about the "intermediateness" of real and not real that we live in (inbetween these two). I'm down with this, but the concept is poorly developed throughout this book. For example, what one might say now in modern times is that many concepts of real and not real are static in nature vs accounting for time. What is true this minute is not true next and we are in a state of motion that is unknowable from this dimension. If he would have said that, I would be down, but he doesn't get that far.Lachman, Gary (2001). "Spawn of the magicians". Turn Off Your Mind: The Mystic Sixties and the Dark Side of the Age of Aquarius. New York: Red Wheel Weiser (published 2003). p.27. ISBN 9781934708651 . Retrieved 28 August 2019. Related to von Däniken's thesis is another theme of The Morning of the Magicians that impacted on the sixties: the idea of some great leap in human consciousness, an evolutionary mutation that was about to take place, if it hadn't already begun, and which would result in the new man. A few lines traced with special ink on specially prepared paper serve as a receiver for electro-magnetic waves.