The Magus of Strovolos: The extraordinary world of a spiritual healer – Kyriacos C. Markides
Penguin, 1990, 222pp.., 9780140190342.
It is unusual that I read a book and I’m so unsure what I think of it, but that’s exactly how I came out of reading “The Magus of Strovolos.” I first read it years ago during my Abramelin period, and the book still confuses and intrigues me having just reread it.
The book is a sort of student-teacher memoire in the same vein as Carlos Castaneda, except Markides’ teacher actually existed, just to start. Markides tracks down a man he had heard of his entire life, a man to whom a great variety of miracles were attributed to, and begins to learn from him and this book tells that story.
What confuses me and intrigues me is that this book has me vacillating between “this has to be bullshit” and “this is so true” so often and so quickly it’s hard to know what to think. This happens both in terms of the theories of spiritual/magick that Daskalos puts forth, and also the events he and Markides experience. (Note: Daskalos is just the Greek word for teacher, used as an alias for who was later revealed after the book was published as Stylianos Atteshlis) Daskalos is a Christian mystic, and in many ways that term could be applied loosely, he was definitely a devout Christian, but many of his beliefs run counter to that of contemporary Christianity, his beliefs in reincarnation and energy healing for instance, and beliefs that just fit awkwardly with Christianity: transportation, karma, magick, aliens, and the like.
The stories/miracles range everywhere from healings and possessions, to bilocation and communicating with aliens who are visiting Earth and using their assistance to prevent Skylab from falling anywhere it could cause damage. Sometimes the healing is what we’re more familiar with, other times he describes reaching into someone and dematerializing their bones, and filling in gaps in their bones to instantly fix spine problems. Regarding which I’m assuming people can see where my issue is, but it’s a bit worse than that, even the more outlandish stories have something to them, something in the description, in the experience or explanation that seems…right. Even when Daskalos is talking about something outlandish, even when it’s coded in the jargon of his system, it’s something that I can recognize as see the value too. I’m sure we all have a few really out there experiences, well Daskalos is surrounded by them, but the way they play out, the way they’re explained, they seem plausible, they seem to fit my understanding and worldview, even if their degree seems unrealistic.
What I appreciated in the text was Markides and his sense of skepticism, he wasn’t trying to convince the reader, but was relaying what he saw, and questioning what he could. Daskalos also had a bit of a skeptic in him, in the way he wanted things to be tested, but he admitted he couldn’t fully be skeptical anymore. “’How can I not be convinced? This is my life, my every-day reality. How can anyone who does not share similar experiences convince me that my world, my reality is illusory?’” (53) He also wasn’t trying to convince, or impress, he merely was a man recounting his experiences or his understanding/interpretation of them.
The same right/unrealistic balance goes for his theories on cosmology, some of them seem out there, but a lot of them seem in line with my own. In fact the system of Daskalos probably bears more similarities to my personally developed/intuited cosmology than most codified systems I’ve come across, and that’s a bit unusual in its own right. Regardless of how much is real, there is still value to the spiritual system he expounds, much like Castaneda’s work. If you’re looking for the tale of a modern mystic, a contemporary sage with bizarre skills, a modern magickian who can get results, then this is a book to read. Take it as you will, truth, embellishment, or total fiction, it is interesting and worth the read, and I feel that the story of Daskalos has been overlooked by too many and deserves some consideration from occultists. If you’re interested in his experiences you can find more about them in the books by Atteshlis himself or by looking into his order The Researchers of Truth.
christian
Sex, Angels, Bones, and Books
Easter Monday, time for a Judeo-Christian post I think. This is mainly more links and connecting data, but I have a few relevant articles off on the wings I thought I’d bring together.
Over at Remnant of Giants a post just went live “How Do You Know When You’re Having Sex with a Fallen Angel: Some Handy Hints from a Biblical Scholar“. The site is a mix of funny responses to relevant events and scholarly study related to the Biblical and extra-Biblical giants, and occasionally more generic Biblical/extra-Biblical study. As a fan of the Enochic literature (meaning related to the Book of Enoch, not Enochian in the Dee-Kelly sense) I find it is both an entertaining and informative site.
Of course there are a few mistakes. With number one, the Angels you could sleep with, humanoid ones, didn’t have wings Biblically it was the non-humanoid Angels that had wings. I’m actually writing a personal article on that now which may or may not make it up here in the future. Number two, should have stuck with naming fallen angels, Metatron (either one of them) is an odd choice of name for a fallen angel to assume. Other than that, it is a handy (silly) guide, of course I’d rather use guides not to avoid but to pursue, but to each their own.
The University of Wyoming shared the news that the trial/investigation of the James Ossuary box may finally be wrapping up. It’s only been about a decade. In fact since then the box has dropped off most people’s radar. If you’re unfamiliar with it, it is an ossuary box that is about 2000 years old (that part isn’t questioned) which reads “Ya’akov bar-Yosef akhui diYeshua.” For those without their Aramaic 101, that translates as “Jacob, son of Joseph, brother of Joshua.” Or when rendered out of Aramaic into Biblical English “James, son of Joseph, brother of Jesus.” So apparently we have the bone box of James, Jesus’s younger brother. But so far most of the evidence points to it being a fraud. “Ya’akov bar-Yosef” is generally believed to be authentic, but the bit about Jesus looks like it may be a modern addition, the trial is trying to figure out how modern, as some experts say it is more recent than the box, but still from the first millennium.
Speaking of Biblical forgeries it looks like Indiana Jones’s David Elkington’s codices are not standing up will to investigation. Rather than link to any individual story I want to link to this great resource here which is both a collection of relevant links and articles and a pretty solid analysis of the flaws of the codices. Included at the bottom of the article, the very last link is a collection of all the images of the codices that have been released, for those of us who like to take a look for ourselves. Just a sidenote since I brought it up the first time I posted about it, this man actually has degrees, a BA in Near Eastern Studies and a Masters in Jewish studies, and is working on more. Credentials aren’t the end-all be-all, but by Baal they’re useful.
Now in the spirit of Easter Monday, I’m off to buy discount chocolate.
Review: Magic in the Biblical World – ed. Todd E. Klutz
Magic in the Biblical World: From the Rod of Aaron to the Ring of Solomon – edited by Todd E. Klutz
T & T Clark International – Journal for the Study of the New Testament Supplement Series 245. 2003. 261pp. 0567083624.
“[A]lthough the increasingly recognized shortcomings of defining ‘magic’ as a primitive form of behaviour exemplifying a type of mentality different from and inferior to that of ‘religion’ had become apparent to a handful of scholars by the 1950s, the majority of authorities continued long after this to assume that such definitions were valid and useful.” (2)
This issue is central to the text, essentially every chapter –each being an essay by a different researcher– devoted some time to trying to define magic in relationship to religion. The papers originally came from the Magic in the World of the Bible colloquium in 1999, the focus was not on the validity or reality of magic, or the question of Jesus as a magician, but instead the focus was to understand the notion of magic in the social and legal world of the historical context of the Bible.
This is an academic text, not a practical or theoretical manual, within the covers of the books it is all about history, language, and politics. Only two spells, from Sefer ha-Razim, are given in the book and only so that paper may dissect the ideology behind the spells.
It is commonly believed that to Judeo-Christian-Islamic faiths the distinction between magic and miracle is that miracles are from YHWH, and magic is from other sources. The first two parts of the text, of three, grapple with this idea, is it valid and historical? To do so they provide a close reading of the mentions of magic and miracles, the Hebrew and Greek words used for them, and the names applied to the practitioners. Parts of this discussion are highly specialized, requiring an understanding of ancient Hebrew and Greek grammar to follow, but if you can work through the language (or perhaps skip it all together) the conclusions are interesting, and intimate that in the Biblical world magic and miracle weren’t as definitive of categories as many people think.
The paper “Magic and Scepticism in and around the First Christian Century” was quite intriguing. In it the author analyzed the magic/miracles of the early apostles and the reactions in the texts, and begs the question did people really believe and accept magic/miracles to the extent we believe they did, or was the population they were trying to convert sceptic not just of their faith, but of faith and miracles in general. It includes some really interesting reading of the evidence.
Part III of the book was of the most interest to me, as the title “’Magic’ in Disreputable Books from Late Antiquity” may imply. In these papers the authors dealt with Sefer ha-Razim, The Testament of Solomon, and the origins and etymology of Alchemy. The focus was largely to analyze the clearly magical tradition that existed and the source and ideology behind these practices. Here we get a close reading of the Greek artifacts left in Sefer ha-Razim and the astrological implications in The Testament of Solomon.
As I said early on, this is an academic text, this is not a practical or theoretical manual. If you’re looking to practice a Biblical form of magick, this book will be of little to no use for you. If you’re a historian with a passion for the Biblical tradition and/or Biblical magick this book may be of little practical use, but will be without a doubt fascinating and insightful.