This is an extremely dense work. Helps to understand the mindset of Medieval magicians, but not a practical guide to actual workings, IMO>

I approached this book mainly for the integumentum, the allegory and the exposition of theology that justified the mechanics of the laws of magick contained therein. This was done in order to enjoy the meta-structure of theurgy and compare with various other structures of magic as performing art as in Khemetism or Neoplatonic Theurgy. The book draws on Aristotelean logic extended to phantasmata, the doctrine of similia similibus and analogia entiis, yet the theology is wholly neoplatonic if not for post-Ismaili reasoned monotheistic thought. Omitting most recipes for consecrating and scrying spirits into various substances, morals or ethos aside - a true magician was ready to manipulate the substance of godbody, citing Porphyry, "God does not contradict nature". Although most recipes seem to be outrageously naive and dangerous, supported only by pure faith in the operation, a true Magi, as cited, whom "united microcosm with the macrocosm" in degree of perfection of his soul and intellect and will extending to the Divine may as well turn faeces into gold, or perform weather-inducing miracles, given the right configuration of forces and powers. When the book is stripped of recipes, a solid meta-magickal structure emerges, which may be used for the keen-minded. As a modern practicioner, I never abhorred neither grimoires nor ceremonial techniques from the Middle Ages or the Renaissance - there are a form of a "Glass Bead Game" of ideas (Hermetic Game of Herman Hesse, I beg you read it!) . As for astralistic and astrological knowledge, it is much more defensible than the "recipe" parts. Beware, there are traps in this book everywhere, read with a Baphomet's head (Il-Fihamat, head of the wise), divide, unite, sow and reap what there is to harvest. ( )

I approached this book mainly for the integumentum, the allegory and the exposition of theology that justified the mechanics of the laws of magick contained therein. This was done in order to enjoy the meta-structure of theurgy and compare with various other structures of magic as performing art as in Khemetism or Neoplatonic Theurgy. The book draws on Aristotelean logic extended to phantasmata, the doctrine of similia similibus and analogia entiis, yet the theology is wholly neoplatonic if not for post-Ismaili reasoned monotheistic thought. Omitting most recipes for consecrating and scrying spirits into various substances, morals or ethos aside - a true magician was ready to manipulate the substance of godbody, citing Porphyry, "God does not contradict nature". Although most recipes seem to be outrageously naive and dangerous, supported only by pure faith in the operation, a true Magi, as cited, whom "united microcosm with the macrocosm" in degree of perfection of his soul and intellect and will extending to the Divine may as well turn faeces into gold, or perform weather-inducing miracles, given the right configuration of forces and powers. When the book is stripped of recipes, a solid meta-magickal structure emerges, which may be used for the keen-minded. As a modern practicioner, I never abhorred neither grimoires nor ceremonial techniques from the Middle Ages or the Renaissance - there are a form of a "Glass Bead Game" of ideas (Hermetic Game of Herman Hesse, I beg you read it!) . As for astralistic and astrological knowledge, it is much more defensible than the "recipe" parts. Beware, there are traps in this book everywhere, read with a Baphomet's head (Il-Fihamat, head of the wise), divide, unite, sow and reap what there is to harvest. ( )

Anticipates ' placebo effect ' and a couple of other things. I like the ' talisam against a mouse ' ( )