Vimana - No 12 - Avril 1970

Magazine Overview

Title: VIMANA
Issue: 12
Date: April 1970
Publisher: C. E. R. E. I. C.

This issue of VIMANA magazine, titled "LA SORCELLERIE" (Sorcery), delves into the historical, philosophical, and practical aspects of sorcery and magic. It explores their ancient roots, their connection to various esoteric traditions, and their manifestations in both historical and contemporary contexts.

The Origins of Sorcery

The article challenges the notion that sorcery is merely a creation of despair, asserting that its origins are ancient and profound. It posits that Manichaeism, originating in Arabia and founded by Manes in the 3rd century, represents a restoration of earlier initiations. This doctrine, influenced by Zoroastrianism, features two antagonistic principles: Ormuz (good/light) and Ahrimane (evil/darkness). The text notes that early Christian heresies were influenced by Gnosticism, with its adherents linking biblical and gospel texts to esoteric interpretations, a concept later revealed by Kabbalah.

The genesis of sorcery is explained through the fundamental human reasoning based on binary principles (Yes/No, Good/Evil, Light/Darkness, God/Devil). For initiates, these poles are represented by Aoura-Mazda (living light) and Angra-Manyou (master of darkness). The article references the Book of Enoch, which describes 200 'angels' (or 'extraterrestrials' as termed by Robert Charroux) descending to initiate human women into celestial secrets, or Magic. This knowledge was kept secret by the women and passed down to their children.

Magic, Astral Light, and the Plastic Mediator

The text introduces the concept of the 'plastic mediator' or astral body, described as a magnet that attracts or repels astral light through the force of will. This mediator is composed of volatile and fixed 'light,' forming a magnetic fluid and an aromatic fluidic body. It is through this mediator that human will can influence nature and others. The article states that astral light is the universal agent, the vital force, which, if abandoned to itself, can lead to destruction. It is linked to the 'Serpent of the infernal myths,' Typhon of the Egyptians, and Moloch of Phoenicia. Initiation, it is suggested, helps individuals escape the influence of these fatal forces.

Astral light was known as 'OD' by the Hebrews and 'Azoth' by alchemists, and is identified as the 'Diable' (Devil). It is the vital element that manifests as heat, light, electricity, and magnetism, animating all living beings. This universal agent is subordinate to intelligence. The article notes that the Hebrew word 'OR' is derived from these ancient terms, signifying active light, while 'OB' signifies passive light, and 'AOUR' signifies balanced light.

Phenomena and Influences

Phenomena such as clairvoyance, premonition, and hauntings are attributed to the immersion of the plastic mediator in astral light. The article claims that sorcerers and witches of the Middle Ages used 'philtres' and ointments containing aconite and belladonna to induce hallucinations and alter cardiac rhythms, leading to profound modifications. These, along with substances like volubilis and morning glory seeds, which contain lysergic acid, caused hallucinations similar to those induced by LSD. The text suggests that many of the 30,000 individuals burned at the stake during the Inquisition were victims of their own dreams and delusions.

In contemporary times, the article mentions Dr. Leary, a former psychology professor at Harvard and proponent of 'psychedelism,' who aimed to develop human spiritual and neurological capabilities through hallucinogens. However, it notes that US secret services might halt this endeavor, as individuals under the influence of such drugs are believed to be able to travel in time and space.

Sorcery and Witchcraft in Practice

The magazine asserts that sorcery is still alive, citing legal affairs and media reports that bring it to public attention. It recounts an incident on March 3, 1966, where a Soviet spacecraft landed on Venus, and another on March 18, 1966, concerning witchcraft in Vendée, France. The practice of exorcism by the Catholic Church is presented as a defense against the devil, based on the belief in demonic powers and the authority granted to Christ's disciples.

Exorcism rituals involve prayers, the sign of the cross, and adjurations to compel the demon to reveal its name or leave the possessed individual. The article suggests that the sorcerer's infernal knowledge is often inherited, passed down through families. It lists several grimoires and occult books available to practitioners, including "Le Grand Albert," "La Poule Noire," and "Le Grimoire du Pape Honorius."

Historical Cases and Contemporary Practitioners

The issue recounts historical instances of sorcery, such as the creation of 'volts' (effigies) by the ligueurs in Paris in 1589 against Henri III, which allegedly led to his assassination. It also mentions Guichard, bishop of Tours, judged in 1300 for allegedly using a wax effigy, and the beheading of La Mole and Coconas in 1574 for enchanting Charles IX.

Appolonius of Tyane is mentioned as having created a Pythagorean school near Fréjus, where 'volts' were allegedly buried to neutralize telluric forces. These were reportedly found and destroyed by initiates of black magic. The article speculates about the region being tested by the four elements.

Enchantment (Envoûtement)

Enchantment is presented as the most significant work of malevolent magic or sorcery. It involves creating an image of a person to influence them indirectly. 'White' magic includes love enchantments, while 'black' magic involves hate. The article describes wax figurines used in love enchantments with raised arms, symbolizing inspiration, and in hate enchantments with arms at the sides, symbolizing death. It cites historical cases of enchantments, including the alleged enchantment of Jeanne de Navarre and Charles IX.

The magazine questions whether enchantment is easily achievable, suggesting that if it were, there would be fewer problematic individuals in society. It identifies 'auto-enchantment' as the most common and dangerous form, particularly when an individual has a deficient state of health, glandular imbalances, or psychological issues that predispose them to subjective phantoms.

Modern Sorcerers and Witches

The article identifies Dr. Gerald Gardner, an English doctor who died in 1964 at the age of 80, as the last great sorcerer of modern times. Gardner was reportedly active in the fight against Adolf Hitler and claimed that he and other British witches united their forces to project a 'cone of power' that prevented the Nazis from invading their country, similar to how they allegedly thwarted the Spanish Armada and Napoleon's invasion.

Gardner was the keeper of a unique museum, the "Moulin des sorciers" (Witches' Mill) on the Isle of Man. The article also mentions Cecil Williamson, a former film producer and renowned 'disenchanter' who practiced his art in a specially adapted house. Upon Gardner's death, two witches, Mrs. Monique Wilson and Mrs. Patricia Crowther, inherited his magical accessories and the guardianship of the museum.

In Great Britain, witches reportedly hold their 'Sabbat' in forests on the night of All Saints. The article notes recent police and Anglican/Catholic church concern over a resurgence of black magic, citing discoveries of ritualistic sacrifices and animal remains in a village cemetery and nearby woods.

In South Africa, the magazine highlights Mme Sarah Mashele, a Johannesburg woman who practices sorcery to treat common illnesses and emotional troubles, catering to a clientele that includes many white individuals.

In France, the article points to two locations near Paris where sorcery is said to be active: the woods of Chaville, marked by a circle of menhirs, and the 'Chêne de la Vierge' (Oak of the Virgin) in Viroflay, which is said to be charged with ancient traditions.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the ancient and enduring nature of sorcery and magic, their connection to esoteric traditions like Manichaeism, Gnosticism, and Kabbalah, and the concept of astral light as a fundamental force. The magazine presents sorcery and magic as complex phenomena with historical depth, influencing both past events and contemporary practices. The editorial stance appears to be one of exploration and documentation of these subjects, presenting them as significant aspects of human history and belief systems, without necessarily endorsing or condemning them, but rather explaining their perceived mechanisms and historical contexts. The distinction between 'magic' as a knowledgeable practice and 'sorcery' as an ignorant abuse of power is also a key point.

This issue of L'ÉCHO DU MYSTÈRE, identified as issue number 10, delves into the realms of the occult, sorcery, and unexplained phenomena. The content focuses on various forms of bewitchment ('envoûtement') and a specific case study from French Guinea.

The Mystical Properties of the Oak Tree

The text begins by discussing the occult properties of a magnificent oak tree, described as a place of pilgrimage for those seeking to absorb negative energies and protect themselves from bewitchment. It is noted that the tree, originally a 'magical instrument,' now serves as a Catholic pilgrimage site. Approaching the tree is said to induce a sense of well-being, leading to a question about whether the oak is the sacred tree of the Druids and alchemists.

The 'Consumation' Envoûtement Ritual

The magazine then details a specific method of envoûtement called 'Consumation.' This ritual is presented as one of the easiest to perform and is said to be commonly practiced in Southern Italy and Sicily, with its origins tracing back to ancient Egypt. The practice is rooted in the laws of analogy, a fundamental principle in secret sciences.

Requirements for 'Consumation'

To perform the 'Consumation' envoûtement, five items are necessary: a large glass, water, oil, a bean, and funeral candles (available from any drugstore).

Timing and Lunar Influence

The ritual must commence during a waning moon. The text notes a general rule: hate-based envoûtements are performed during a waning moon, while love-based envoûtements are performed during a waxing moon.

Execution of the 'Consumation' Ritual

The 'charge' for the ritual is a bean onto which the victim's hair or nail clippings are attached. If these are unavailable, the bean is simply baptized with the victim's name. The ritual is carried out in a dark place. A large glass is filled three-quarters full with water, and the 'charge' (the bean) is placed into the liquid. This is then covered with a layer of oil, which floats on top due to its lower density.

Twice a day, at sunrise and sunset, the practitioner must project hateful thoughts onto the 'charge,' visualizing the victim in its place. The funeral candle must burn for 13 days, requiring daily replenishment of oil. Over several days, the bean will swell (symbolizing the victim's life), then decompose. The burning oil flame is believed to transfer the curse, causing the victim to feel feverish, waste away, and ultimately die.

Case Study: Envoûtement in French Guinea (1950)

The issue recounts an incident witnessed in 1950 in French Guinea involving an 'inverse envoûtement.' A Senegalese tirailleur had 'stolen' the wife of a Guinean man from the Foulha tribe. The wronged husband sought revenge by hiring a sorcerer.

The Foulha People

The text briefly describes the Foulha people as claiming descent from ancient Egyptians who migrated across Africa and settled on the West Coast. They are characterized as a superior race with fine features and light brown skin.

The Sorcerer's Revenge

The sorcerer initiated an 'water envoûtement' against the rival. The victim was warned and, in a 'dagyde' (likely a gourd or container), the sorcerer added a few drops of liquid daily. The Senegalese man began to swell. Lieutenant R., a doctor at the military camp in Dalaba, attempted to treat the man, who appeared to be suffering from dropsy. Despite all efforts, the Senegalese man died. On the day of his death, he was described as enormous. Medically, no logical cause for his death could be found.

Magic in Africa

The article emphasizes the power, primitiveness, and organized nature of magic in Africa, describing it as the unifying 'language' for people of different origins across the continent. It is also identified as the origin of the Vaudou cult, whose god is Obéa Tchanga, who is said to demand human blood. The text notes that political figures participate in these rituals.

Conclusion

The issue concludes with the statement, "As old as the world, sorcery still lives!" attributed to Guy TARRADE.

Recurring Themes and Editorial Stance

The recurring themes in this issue are sorcery, envoûtement (bewitchment), and the power of ancient rituals and beliefs. The magazine appears to present these topics with a degree of seriousness, detailing specific practices and recounting alleged real-world incidents. The editorial stance seems to be one of documenting and exploring these phenomena, suggesting that such practices, despite their ancient origins, remain potent and relevant in the modern world, particularly in certain cultural contexts like Africa. The inclusion of a specific ritual like 'Consumation' and a documented case from French Guinea indicates an interest in providing practical examples and historical context for these occult practices.