A.E. Waite's Devil-Worship in France, rather than being an infernal how-to book or even a history of what the title purports, is in fact an examination of a most sensational hoax perpetrated by Parisian journalist, Leo Taxil. Taxil and fictitious associate, Diana Vaughan, created a scandal in the late 1800s by reporting on a most heinous occult sect, the "Palladian Masons," that admitted women and performed diabolic acts of "Luciferian Spiritism." Taxil's "revelation" of this secret society and its supposed links to Freemasonry and other occult organizations, created a public hysteria and outcry against all things occult, especially secret societies. A.E. Waite's response, Devil-Worship in France, is his satirical and somewhat farcical interpretation of this sensationalization and persecution of occult groups in France at that time. This work, along with similar refutations by French occultist Papus, raised questions Taxil could not answer, and he was forced to admit that the reports were a hoax meant to ridicule both the Catholic Church and Freemasonry. This republication of Devil-Worship in France is the first reprint of the book in nearly one hundred years. A.E. Waite then wrote Diana Vaughan and the Question of Modern Palladism, the sequel to Devil-Worship in France, where he reexamined and re-presented the telling of the hoax in a straightforward manner- without the satire and farce. Published for the first time, here, finally, is the whole story behind the hoax that slandered occult communities throughout Europe in the late 1800s. R.A. Gilbert's introduction places the book in historical and contemporary context.

DigiCat Publishing presents to you this special edition of "Devil-Worship in France; or, The Question of Lucifer" by Arthur Edward Waite. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.

The term Modern Satanism is not intended to signify the development of some new aspect of old doctrine concerning demonology, or some new argument for the personification of the evil principle in universal nature. It is intended to signify the alleged revival, or, at least, the reappearance to some extent in public, of a cultus diabolicus, or formal religion of the devil, the existence of which, in the middle ages, is registered by the known facts of the Black Sabbath, a department, however, of historical research, to which full justice yet remains to be done. By the hypothesis, such a religion may assume one of two forms; it may be a worship of the evil principle as such, namely, a conscious attempt on the part of human minds to identify themselves with that principle, or it may be the worship of a power which is regarded as evil by other religions, from which view the worshippers in question dissent. To students of occultism, transcendental magic, and mysticism as a branch of learning or investigation, cither as a believer or from a psychological point of view, this work is very valuable. This is the extended edition including an annotating essay about devil-worshippers and their history.

Explore the Forbidden Path of the Ultimate Rebel When you separate the religious dogma from the symbolic nature of the devil, who really is he? Kate Freuler presents the infamous figure as a symbol, not a deity, and reveals how to use this radical philosophy to strengthen yourself and your witchcraft. The devil represents rebelling against all-powerful, oppressive systems of any kind. Through historical references, religious writings, and pop culture, this book explores the intersection between witchcraft and the rebel archetype. Freuler dispels common myths, providing examples from a variety of texts and personal stories about her own connection to this misunderstood symbol. She also shares a variety of hands-on rituals you can use for self-empowerment. From the devil's relationship with the old gods to the shadow work associated with him, Magic at the Crossroads invites you to see this controversial symbol with new eyes.

If the devil be actually among us, then for the sake of much which has seemed crass in orthodox religion, thus completely exonerated; for the sake of the fantastic in fiction and the lurid in legend, thus unexpectedly actualised; and, further, as it may be, for the sake of our own souls, we shall do well to know of it.

A 17th-century French haberdasher invented the Black Mass. An 18th-century English Cabinet Minister administered the Eucharist to a baboon. High-ranking Catholic authorities in the 19th century believed that Satan appeared in Masonic lodges in the shape of a crocodile and played the piano there. A well-known scientist from the 20th century established a cult of the Antichrist and exploded in a laboratory experiment. Three Italian girls in 2000 sacrificed a nun to the Devil. A Black Metal band honored Satan in Krakow, Poland, in 2004 by exhibiting on stage 120 decapitated sheep heads. Some of these stories, as absurd as they might sound, were real. Others, which might appear to be equally well reported, are false. But even false stories have generated real societal reactions. For the first time, Massimo Introvigne proposes a general social history of Satanism and anti-Satanism, from the French Court of Louis XIV to the Satanic scares of the late 20th century, satanic themes in Black Metal music, the Church of Satan, and beyond.

Contributing to the ongoing excavation of the spiritual lifeworld of Dorothy Day—“the most significant, interesting, and influential person in the history of American Catholicism”—The Bread of the Strong offers compelling new insight into the history of the Catholic Worker movement, including the cross-pollination between American and Quebecois Catholicism and discourse about Christian antimodernism and radicalism. The considerable perseverance in the heroic Christian maximalism that became the hallmark of the Catholic Worker’s personalism owes a great debt to the influence of Lacouturisme, largely under the stewardship of John Hugo, along with Peter Maurin and myriad other critical interventions in Day’s spiritual development. Day made the retreat regularly for some thirty-five years and promoted it vigorously both in person and publicly in the pages of The Catholic Worker. Exploring the influence of the controversial North American revivalist movement on the spiritual formation of Dorothy Day, author Jack Lee Downey investigates the extremist intersection between Roman Catholic contemplative tradition and modern political radicalism. Well grounded in an abundance of lesser-known primary sources, including unpublished letters, retreat notes, privately published and long-out-of-print archival material, and the French-language papers of Fr. Lacouture, The Bread of the Strong opens up an entirely new arena of scholarship on the transnational lineages of American Catholic social justice activism. Downey also reveals riveting new insights into the movement’s founder and namesake, Quebecois Jesuit Onesime Lacouture. Downey also frames a more reciprocal depiction of Day and Hugo’s relationship and influence, including the importance of Day’s evangelical pacifism on Hugo, particularly in shaping his understanding of conscientious objection and Christian antiwar work, and how Hugo’s ascetical theology animated Day’s interior life and spiritually sustained her apostolate. A fascinating investigation into the retreat movement Day loved so dearly, and which she claimed was integral to her spiritual formation, The Bread of the Strong explores the relationship between contemplative theology, asceticism, and radical activism. More than a study of Lacouture, Hugo, and Day, this fresh look at Dorothy Day and the complexities and challenges of her spiritual and social expression presents an outward exploration of the early- to mid–twentieth century dilemmas facing second- and third-generation American Catholics.

This "compendium of information on the occult sciences, occult personalities, psychic science, demonology, spiritism, and mysticism" was one of a kind when it was first published in 1920 and is still considered the best in its field today. Spence organizes a world's worth of magic -- from "Ab" (a magical month in the ancient Semitic calendar) to "Zulu witch-finders" -- into 2,500 dictionary-style entries that explore concepts and personalities both familiar (Freemasonry, Morgan le Fay) and obscure: palingenesy (a process by which plants or vegetables are destroyed and then "resurrected"), Leonora Galigai (a 17th-century Italian aristocrat who was burned as a witch). A delight for devotees of the weird and the strange, and a valuable resource for students of mythology and the evolution of scientific thought, this important volume is at home in the libraries of all book lovers. Scottish journalist and folklorist LEWIS SPENCE (1874 -1955) was a Fellow of the Royal Anthropological Institute of Great Britain and Ireland, and Vice-President of the Scottish Anthropological and Folklore Society. He published more than 40 works on mythology and the occult, including History of Atlantis, An Introduction to Mythology, and Myth and Ritual in Dance, Game and Rhyme.