Subtable of Contents: non-Uralic European

 

antient

Philosophoumena by Hippolutos the anti-pope

book 5

books 6, 7, & 9

books 8 & 10

 

mediaeval

Mediaeval Visions of Heaven & Hell (& also Irish Visions)

bestiaries European

Old English portents

Book of the Wizard Russian

daimones, witches, spirits European

Varieties of Magical Experience, 6 : "Mediaeval Magic and Sorcery". western European

 

renaissance

Eros and Magic in the Renaissance western European

 

modern reconstruction of antient religion

Wyrdwalkers techniques of neo-pagan Norse shamanry

I.1. "Classic Shamanism and Core Shamanism".

I.2. "Spirit-Allies and Spirit-Masters".

II.1-II.2. "Mastering Air"; "Mastering Fire".

II.3-II.4. "Mastering Water"; "Mastering Earth".

III.1-2. "Divination"; "Soul-Map".

III.3. "Runes as Spirit-Allies".

III.4-III.5. "Wyrdworking"; "Luckworking".

III.6-III.7. "Genetics"; "Red Road".

III.8-III.9. "Repair of Soul"; "Ham-rammr".

IV. "Keeping Whole".

 

Wightridden paths of neo-pagan Norse shamanry

I-II. "Uti-seta"; "Recaning".

III. "Heartbeat of the Worlds".

IV. "Greenwights".

V. "Ascetic's Path".

VI.0-VI.1. "Sexual Magics"; "World-Tree".

VI.2-VI.3. "Ergi"; "Open Epistle".

VII. "Ordeal Path".

VIII. "Open to the Divine".

 

Drawing Down the Spirits neo-pagan Norse summoning-of-spirits

I.1. "Metaphysics of History".

I.2. "Geography of Spirit-Possession".

II. "The Praesent".

III. "The Spirits".

IV. "[Spirit-]Possession".

V. "The Community".

VI. "The Future".

 

Talking To the Spirits neo-pagan Norse communicating-to-spirits

0-5. "Introduction"; "Gnosis"; "Definitions"; "Downloads"; "Lore"; "Doubts".

6-8. "Mystic"; "Judging the Message"; "Mad Wisdom".

9-11. "Signal Clarity"; "Solo Divination"; "Silence and Faith".

12-13. "Neo-Paganism"; "Praecedents".

14-15. "Responsibilities"; "Community Divination".

 

 

Non-Christian European-Based Traditional Mysticism/Occultism -- WEBLINKS Hellenic, Italic, Euska, Keltic, Germanic, Slavic, etc.

Goeeteia -- with WEBLINKS

 

CONTINENTAL EUROPEAN DANCE -- PLAYLISTS OF VIDEOS on YouTube

 

EUROPEAN -- non-Christian (PAGAN, HEATHEN, etc.) MUSICS

antient Rooman (conjectural), and mediaeval non-Christian European (actual), music -- PLAYLISTS on YouTube

Goeeteia ('magic' non-Christian Hellenic) music -- PLAYLISTS on YouTube

Rodno-Verie / Ridno-Virie ('native faith' non-Christian Slavic) music -- PLAYLISTS on YouTube

Seidhr ('magic' non-Christian Norse) music -- PLAYLISTS on YouTube

Siidhe ('magic' non-Christian Keltic) music -- PLAYLISTS on YouTube

Wicca ('witchcraft' various non-Christian European) music -- PLAYLISTS on YouTube

[neo-]mediaeval European non-Christian (saecular) music -- PLAYLISTS on YouTube

 

EUROPEAN -- CHRISTIAN (chanting-styles originated from Mystery Cults -- Dardania [Samothraike], Eleusis, Andania, etc. -- which are of Pelasgian [i.e., Lezghi of Kartwell] & Lelegian provenience)

Monophysite (Koptic) ecclesiastic chants -- PLAYLISTS on YouTube

Miaphysite/Henophysite (Ya<qobite) ecclesiastic chants -- PLAYLISTS on YouTube

Catholic ecclesiastic chants -- PLAYLISTS on YouTube

Orthodox ecclesiastic chants -- PLAYLISTS on YouTube

Dyophysite (Nestorian) ecclesiastic chants -- PLAYLISTS on YouTube

N.B. Nestorian Dyophysite theology is similar to doctrines of deity-possession (immortal possessing-deity distinct from mortal possessed deity-medium) endemic to West Africa and to the West African diaspora (in Haiti, Brazil, etc.).

Furthermore, the foregoing categorization is merely along the line of a material-world point-of-view : for the the Koptic theology is monophysite only in its description of Christ's subsistence in the material-world, as having a fused nature of mortal-cum-divine; whereas in its description of Christ's subsistence in the immaterial heaven-world, it is dyophysite, admitting two distinct natures, mortal (as an ordinary soul) and divine (as a deity) -- this latter understanding of the true meaning of /dyophysite/ being identical with that of (according to Loukianos of Samosata) Heraklees, who in the post-mortem status is of two natures, being concurrently two persons, mortal and immortal. The Roman-Catholic and Eastern-Orthodox position is more fundametally intransigently monophysite, inasmuch as it recognizeth in the post-mortem status of Christ only a single nature, namely purely divine (without an independent mortal human soul) : and, indeed, it refuseth to deal with the quaestion of how, if Christ ever had a separate mortal soul, whatever became of that mortal human soul subsequent to the death of his mortal body. Therefore, the Roman-Catholic and Eastern-Orthodox position is more actually one of disallowing the existence altogether of any mortal human soul for Christ, and of intending by the mortal physis ('nature') of Christ no more that the material body whereinto he entred as a mere disguise in his kenosis (according to the Epistole to the Philippesioi 2:7).

Epistole to the Philippesioi 2:7 http://biblehub.com/philippians/2-7.htm : Do notice that the critical phrase 'emptied himself' is omitted from the Authorized (official Episcopalian) translation, for to include (by translating) that phrase could be to claim [quite absurdly, according to the overt Episcopalian point-of-view, which is in outright defiance, as usual, of the plain and literal text of the scripture] kenosis ('emptiness') as an hypostasis. If while Christ was descending from Heaven he "emptied himself" of his divinity, how, thereafter, could he be asserted to be of, or to have, a divine physis while on Earth? But to deny his divine power while embodied on Earth could entail a Markionite theology.

In the Mahayana theology, how-be-it, s`unyata ('emptiness', which is particularly significant in the text of the Prajn~a-paramita Vaipulya-sutra 'Wisdom-Transcendent Extended-Warp') is a trait which is (in Vajra-yana 'Thundre-Career' theology) attributed primarily to goddesses -- whereof goddess Sophia (of Eastern Orthodox theology, and namesake of /Sophia/ the capital city of Bulgaria), named /H.akmah/ in the 8th chapter of the Seper Mis^aley (http://www.mechon-mamre.org/p/pt/pt2808.htm), would be a prime candidate for exemplaress. (But in the 9th chapter of Seper Mis^aley http://biblehub.com/text/proverbs/9-1.htm this goddess-name figureth in its plurality, as /H.akmowt/ 'Wisdoms', a grammatical form compatible, alike unto the plurality of the name />lowhiym/, only with a definitive and certified polytheism so very characteristic of E-text "Elohist" theology.) And, indeed, in various Gnostic theologies, Sophia lost her divine nature while descending to Earth (in pursuit of her own "reflection" mirrored of the waters of the material-plane), a loss ascribed also (or instead; Sophia apparently not being personally mentioned in extant versions of Markionite theology) to Christ in the Markionite theology.

 

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