An occult library is a specialized library that focuses on books and resources relating to the occult and esoteric subjects. These libraries contain a vast collection of rare and ancient texts, manuscripts, and other materials that explore various occult practices, such as divination, astrology, alchemy, witchcraft, and mysticism. Occult libraries often house books that are not easily found in mainstream libraries or bookstores. They may include ancient texts translated from different languages, such as Latin, Greek, or Sanskrit, which contain secret knowledge and teachings. These libraries also offer comprehensive resources on the history and philosophy of occultism, as well as practical guides and instructional texts for those interested in practicing occult arts. One notable occult library is the Bibliotheca Philosophica Hermetica in Amsterdam, also known as the Ritman Library.

1,600 Occult Books Now Digitized & Put Online, Thanks to the Ritman Library and Da Vinci Code Author Dan Brown

Back in Decem­ber we brought you some excit­ing news. Thanks to a gen­er­ous dona­tion from Da Vin­ci Code author Dan Brown, Amsterdam’s Rit­man Library—a siz­able col­lec­tion of pre-1900 books on alche­my, astrol­o­gy, mag­ic, and oth­er occult subjects—has been dig­i­tiz­ing thou­sands of its rare texts under a dig­i­tal edu­ca­tion project cheek­i­ly called “Her­met­i­cal­ly Open.” We are now pleased to report, less than two months lat­er, that the first 1,617 books from the Rit­man project have come avail­able in their online read­ing room. The site is still in beta, so to speak; in their Face­book announce­ment, the Rit­man admits they are “still improv­ing the whole pre­sen­ta­tion,” which is a bit clunky at the moment. But for fans and stu­dents of this lit­er­a­ture, a lit­tle incon­ve­nience is a small price to pay for full access to hun­dreds of rare occult texts.

Vis­i­tors should be aware that these books are writ­ten in sev­er­al dif­fer­ent Euro­pean lan­guages. Latin, the schol­ar­ly lan­guage of Europe through­out the Medieval and Ear­ly Mod­ern peri­ods, pre­dom­i­nates, and it’s a pecu­liar Latin at that, laden with jar­gon and alchem­i­cal ter­mi­nol­o­gy. Oth­er books appear in Ger­man, Dutch, and French. Read­ers of some or all of these lan­guages will of course have an eas­i­er time than mono­lin­gual Eng­lish speak­ers, but there is still much to offer those vis­i­tors as well.

In addi­tion to the plea­sure of pag­ing through an old rare book, even vir­tu­al­ly, Eng­lish speak­ers can quick­ly find a col­lec­tion of read­able books by click­ing on the “Place of Pub­li­ca­tion” search fil­ter and select­ing Cam­bridge or Lon­don, from which come such notable works as The Man-Mouse Takin in a Trap, and tortur’d to death for gnaw­ing the Mar­gins of Euge­nius Phi­lalethes, by Thomas Vaughn, pub­lished in 1650.

The lan­guage is archaic—full of quirky spellings and uses of the “long s”—and the con­tent is bizarre. Those famil­iar with this type of writ­ing, whether through his­tor­i­cal study or the work of more recent inter­preters like Aleis­ter Crow­ley or Madame Blavatsky, will rec­og­nize the many for­mu­las: The trac­ing of mag­i­cal cor­re­spon­dences between flo­ra, fau­na, and astro­nom­i­cal phe­nom­e­na; the care­ful pars­ing of names; astrol­o­gy and lengthy lin­guis­tic ety­molo­gies; numero­log­i­cal dis­cours­es and philo­soph­i­cal poet­ry; ear­ly psy­chol­o­gy and per­son­al­i­ty typ­ing; cryp­tic, cod­ed mythol­o­gy and med­ical pro­ce­dures. Although we’ve grown accus­tomed through pop­u­lar media to think­ing of mag­i­cal books as cook­books, full of recipes and incan­ta­tions, the real­i­ty is far dif­fer­ent.

Encoun­ter­ing the vast and strange trea­sures in the online library, one thinks of the type of the magi­cian rep­re­sent­ed in Goethe’s Faust, holed up in his study,

Where even the wel­come day­light strains
But duski­ly through the paint­ed panes.
Hemmed in by many a top­pling heap
Of books worm-eat­en, gray with dust,
Which to the vault­ed ceil­ing creep

The library doesn’t only con­tain occult books. Like the weary schol­ar Faust, alchemists of old “stud­ied now Phi­los­o­phy / And Jurispru­dence, Med­i­cine,— / And even, alas! The­ol­o­gy.” Click on Cam­bridge as the place of pub­li­ca­tion and you’ll find the work above by Hen­ry More, “one of the cel­e­brat­ed ‘Cam­bridge Pla­ton­ists,’” the Lin­da Hall Library notes, “who flour­ished in mid-17th-cen­tu­ry and did their best to rec­on­cile Pla­to with Chris­tian­i­ty and the mechan­i­cal phi­los­o­phy that was begin­ning to make inroads into British nat­ur­al phi­los­o­phy.” Those who study Euro­pean intel­lec­tu­al his­to­ry know well that More’s pres­ence in this col­lec­tion is no anom­aly. For a few hun­dred years, it was dif­fi­cult, if not impos­si­ble, to sep­a­rate the pur­suits of the­ol­o­gy, phi­los­o­phy, med­i­cine, and sci­ence (or “nat­ur­al phi­los­o­phy”) from those of alche­my and astrol­o­gy. (Isaac New­ton is a famous exam­ple of a mathematician/scientist/alchemist/believer in strange apoc­a­lyp­tic pre­dic­tions.)

Giv­en the Ritman’s alacrity and eager­ness to pub­lish this first batch of texts, even as it works to smooth out its inter­face, we’ll like­ly see many hun­dreds more books become avail­able in the next month or so. For updates, fol­low the Rit­man Library and The Embassy of the Free Mind—Dan Brown’s own Dutch library of rare occult books—on Face­book.

Relat­ed Con­tent:

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The Occult Library

By exploring "The Occult Library", readers gain open access to a comprehensive library consisted of hundreds of e-books in .pdf format, right from the palm of their hand. With featured subjects like Enochian, Renaissance, Magic, Grimoires, Occult, Esoteric, Magick, and much more.

Listed below are just some of the books available:

The Greater Key of Solomon Part 1
The Greater Key of Solomon Part 2
The Greater Key of Solomon Part 3
The Lesser Key of Solomon (Legemeton I) (Goetia)
The Lesser Key of Solomon (Legemeton II) (Teurgia- Goetia)
Ars Paulina (Legemeton III)
Ars Almadel (Legemeton IV)
Ars Nova (Legemeton V)
Grimoirum Verum
Grimoire of Armadel

The Abramelin Books
The Sacred Magic of Abramelin the Mage Book 1
The Sacred Magic of Abramelin the Mage Book 2
The Sacred Magic of Abramelin the Mage Book 3

Various Grimoires
Arbatel of Magic
Heptameron by Peter de Abano
The Grand Grimoire
The Black Raven - Johannes Faust
Grimoire of Honorius
The Black Pullet
Secret Grimoire of Turiel
Libellus Magicus
Sword of Moses
Liber 777 Compiled by S.L. MacGregor Mathers and falsely attributed to Aleister Crowley

Liber Salomonis: Sepher Raziel – Part 1 from British Library, MS. Sloane 3826
Liber Salomonis: Sepher Raziel – Part 2 from British Library, MS. Sloane 3826
Liber Lunae from British Library, MS. sloane 3826
Sixth Book of Moses
Seventh Book of Moses
Ars Notoria
Picatrix
Le Petit Albert
Pseudomonarchia Daemonum (Liber officiorum spirituum) by Johann Weyer
Papyri Graecae Magicae (The Greek Magical Papyri)

Primary Sources

These books and manuscripts serve as primary sources for occult study. While some may be collections of older works, these editions and authors proved to be the most notable or influential. They are distinct from the Manuscripts page in that these works are usually readily available, reprinted, and translated for modern audiences. Occasionally something will be listed here if we don’t have the original (or if we only have fragments) but it is something that is consistently referred to by other authors and thus warrants mention. For works of fiction that were inspired by or feature occult elements, visit the page on Occult Literature. The sources listed here are for study, either by practitioners or academics. This list is far from exhaustive but should give you a general idea of what works were most important throughout history.

Some of these listed sources have links to digitized versions of early manuscripts.

Primary sources provide the foundation for later interpretations. Depending on your area of study or practice, reading the original can allow you to create your own interpretation of the tradition.

Antiquity (before 500 CE):

Greek Magical Papyri (c. 200 BCE – 400 CE, Ancient Greek, Coptic, and Demotic) – The name given to the extant still existing today manuscripts that contain various magical spells, hymns, and invocations created in the ancient Greco-Roman world. While common in the ancient world, such texts were systematically destroyed by early Christians.

For a collection of papyri translated into English, see the cited volume at the end of the page.

Always practice caution when trying to recreate or perform any spells or rituals. Never do anything illegal, unsafe, or unethical. Be mindful of your physical, mental, and spiritual well-being when exploring new avenues for your craft.

The Book of Enoch (c. 100 BCE, Ge-ez language, fragments in Latin, Greek, and Aramaic) – Apocryphal ancient Hebrew text attributed to Enoch. John Dee claimed his system of “Enochian” magic revealed to him secrets hidden in this text.

Practitioners who work with Christian or Judaic Angles, Demons, or Fallen Angels, or those who are interested in Enochian magic would do well to explore this text.

The Emerald Tablet (lost or mythical) – See the page on Alchemy for more information on this text. Despite its short length, this text has been hugely influential in alchemy, hermeticism, occult studies, and western esotericism. The full text is reproduced below, an English translation of Jabir ibn Hayyan’s Arabic version, from The Western Esoteric Traditions (full citation at the bottom of the page):

True, true. Without doubt. Certain. That which is below is as above, and that which is above is as below, to accomplish the miracles of the One. And as all things came from the meditation of the One, so are all things born from this One by adaptation. Its father is the Sun, its mother the Moon. The Wind carries it in its womb, its nurse is the Earth. It is the father of all the wonders of the whole world. Its power is perfect. If it be cast on Earth, it will separate the element of Earth from that of Fire, the subtle from the gross. With great wisdom it ascends from Earth to Heaven and descends again to Earth, so that it receives the power of things above and below. Thus you will possess the brightness of the whole world, and all darkness will flee you. This is the strength of all strengths, for it overcomes all that is subtle and penetrates all solid things. Thus was the world created. From this marvellous adaptations will be achieved, and the means are given here. For this reason I am called Hermes Trismegistus, becauseI possess the three parts of the wisdom of the whole world. (72)

Chaldean Oracles (lost, only exists in fragments) – While the original text has been lost, fragments of it are preserved in quotations from later authors. The Oracles were highly influential to both Neoplatonic and Gnostic writers and philosophers.

Practitioners, beware of anyone who claims to have a “complete” or “restored” version of the Oracles. Scholars have collected editions of the available fragments and other sources attempt to recreate it in its entirety, but no one currently has access to a complete copy as it existed in antiquity.

Corpus Hermeticum (c. 200 CE, mostly Greek and Latin) – An assortment of texts produced in the Greco-Egyptian world in the first centuries CE. Later compiled by various scribes, translators, and authors. An influential compilation was translated by Marsilio Ficino in 1463.

Scholars, see specifically Brian P. Copenhaver’s English translation Hermetica (full citation at the bottom of the page).

The Enneads (c. 270 CE – Ancient Greek) – Neoplatonic texts by Plotinus, compiled and edited by his student Porphyry.

Middle Ages (500-1500 CE):

Psuedo-Dionysius Corpus (late 5th to early 6th century, Latin) – Writing under a pseudonym, an unknown author merged Neoplatonic philosophy with Christian theology (no small feat of mental gymnastics, considering their incongruities). Aside from being hugely influential in the following centuries, it was one of the only sources of Platonic or Neoplatonic philosophy in Europe until the fifteenth century. Particularly interesting topics from the corpus include: Angelic hierarchy, negative theology, and mystical theology.

Picatrix (c. 10th century, Arabic, later Spanish and Latin) – In the western world this work is know by its Latinized name, Picatrix, but the original Arabic title is Ghāyat al-Ḥakīm. Despite it being lesser known compared to other foundational texts, “The Goal of the Sage” (the English translation of the Arabic title) was a key inspiration for later figures such as Ficino and Agrippa.

Malleus maleficarum (1487 – Latin) – Typically translated as “The Hammer of Witches”, see the Witchcraft and Wicca page for more information on this inquisitor’s manual for hunting down, exposing, interrogating, and punishing purported witches. This source was influential for all the wrong reasons.

Early Modern Period (1500-1750):

Three Books of Occult Philosophy – (1531, Latin) Heinrich Cornelius Agrippa’s massive work covers varied topics from angelology, astrology, alchemy, to ritual magic and beyond. Collected from a wide range of sources and perspectives, Agrippa is careful to contextualize everything to align with Christian doctrine.

Daemonologie (1597, Middle English) – This work by King James VI of Scotland (later James I of England) was meant to inform the populace on the “truth” of demons, witches, sorcery, and other such malicious entities. James organizes the different categories of demons and types of magic as well as detailing the nuances of investigating reported witchcraft.

Paracelsus (16th century, mostly Latin) – The Swiss physician Theophrastus von Hohenheim, known as Paracelsus, wrote on such a wide range of topics and his subsequent influence on both medicine and occult studies is a complicated web at so many points that it’s difficult to recommend any particular work of his. Most of his writings remained unpublished during his lifetime for their controversial contents. Practitioners will find him mostly tangentially related to their study, while scholars will find a wealth of opportunity amongst his corpus.

The University of Zurich’s Paracelsus Project (a good resource for more advanced study on his writings)

The Book of Abramelin (c. early 17th century, German) – Set in 1458, the story of Abraham of Worms’ journey from Germany to Egypt to receive secret rituals is the centerpiece of this mysterious text. The oldest evidence of the book dates to the early 17th century and it was likely written in German before it was translated to various other languages. Regardless of its origins, this grimoire has proven popular from its use by the Order of the Golden Dawn, to Aleister Crowley’s Thelema, up to modern ritual magic.

Utriusque cosmi maioris scilicet et minoris metaphysica (1617, Latin) – English physician and occult enthusiast Robert Fludd’s magnum opus, Utriusque cosmi defies any easy summary of its contents. Fludd’s cosmology and philosophy were influenced by the Rosicrucians, Paracelsus, and his contemporary understanding of science and occult forces.

Writings of John Dee (late 1500s-early 1600s, English and Latin) – Court advisor to Queen Elizabeth I and progenitor of Enochian ritual magic, Dee’s own writings are nearly overshadowed by the vast library he owned during his lifetime. While his library and manuscripts were scattered to various owners, libraries, and museums after his death, the British Library’s Sloane collection features some of the more interesting items. Since these are not digitized in their online archive, most people will have to rely on transcriptions and secondary sources for the content of his own writings.

Writings of Giordano Bruno (d. 1600, Latin and Italian) – Much like Paracelsus, Bruno’s influence stems more from his overall philosophy spread throughout his various works rather than any particular piece. Burnt at the stake for the crime of heresy, this Italian friar has been held as a revolutionary for both science and esotericism in near equal measure.

Bruno received a second wave of influence after the publication of historian Frances Yates’ book, Giordano Bruno and the Hermetic Tradition in 1964. While Yates argued for the hermetic and Neoplatonic influences in Bruno’s writing, and their influence on the Renaissance milieu as a whole, later scholarship has challenged her conclusions.

Three Anonymous Rosicrucian Manifestos (early 17th century, German) – The Fama Fraternitatis (1614), Confessio Fraternitatis (1615), and Chymische Hochzeit Christiani Rosencreutz (1616) are the titles of the three anonymous “manifestos” that started the Rosicrucian mania first in Germany then across Europe. The influence of, debates on, and secrets revolving around the hermetically inspired texts are ongoing.

Herbert Silberer examines the “Chemical Wedding” in his work Problems of Mysticism. See the page on Alchemy and Psychoanalysis for more details related to his particular interpretation.

Musaeum hermeticum reformatum et amplificatum (1625 in German, 1678 expanded in Latin) – The “Hermetic Museum” is a collection of alchemical works collected and published by German engraver Lucas Jennis.

Late Modern (1750-1945):

Heaven and Hell (1758, Latin) – Emanuel Swedenborg, the Swiss mystic and theologian, recounts his journey through Heaven and Hell.

Dictionnaire Infernal (1818, French) – Published by French occultist Jacques Collin de Plancy in 1818, this “Infernal Dictionary” featured a number of demons, their descriptions, and classifications. It is most known for its illustrated 1863 edition.

The Kybalion (1908, English) – Published under the name “Three Initiates”, this book became a popular source for hermetic philosophy. Since it entered the public domain in 1977, this work is easy to find in its entirety online.

Contemporary (1945-present):

The Satanic Bible (1969, English) – Anton LaVey’s primary work for explaining his Church and Satanic philosophy. While LaVey’s criticism of religion and society has valid points, the work has a distinct quality of misanthropy that makes it difficult to accept in its entirety (although this may just be my particular reading of it). For more information, check the relevant section on the Practitioners’ Guide page.

Bibliography

Betz, Hans Dieter. ed. The Greek Magical Papyri in Translation. University of Chicago Press, 1986.

Copenhaver, Brian P. Hermetica. Cambridge University Press, 1992.

Corrigan, Kevin and L. Michael Harrington, “Pseudo-Dionysius the Areopagite”, The Stanford Encyclopedia of Philosophy (Winter 2019 Edition), Edward N. Zalta (ed.), https://plato.stanford.edu/archives/win2019/entries/pseudo-dionysius-areopagite/

Dillon, John Myles, and Lloyd P. Gerson, translators. Neoplatonic Philosophy: Introductory Readings. Hackett Publishing Company, 2007.

Goodrick-Clarke, Nicholas. The Western Esoteric Traditions: A Historical Introduction. Oxford University Press, 2008.

Greer, John Michael, and Christopher Warnock. Picatrix: The Classic Medieval Handbook of Astrological Magic. Adocentyn Press, 2011.

Knox, Dilwyn, “Giordano Bruno”, The Stanford Encyclopedia of Philosophy (Summer 2019 Edition), Edward N. Zalta (ed.), https://plato.stanford.edu/archives/sum2019/entries/bruno/

LaVey, Anton Szandor. The Satanic Bible. Avon Books, 2005.

Pseudo-Dionysius, The Complete Works. Translated by Colm Luibheid, Paulist Press, 1987.

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One notable occult library is the Bibliotheca Philosophica Hermetica in Amsterdam, also known as the Ritman Library. Established in 1984, this library holds one of the largest collections of hermetic and esoteric literature in the world. Its collection spans various periods and includes works from influential figures in occult history, such as Paracelsus, Cornelius Agrippa, and Hermes Trismegistus.

Occult libraries serve as important resources for occult scholars, practitioners, and enthusiasts who seek to deepen their understanding of esoteric knowledge and practice. These libraries often provide a quiet and specialized environment where individuals can conduct research, study, and explore their interests in the occult. Moreover, in recent years, some occult libraries have extended their services and collections to include digital resources and online databases. This allows access to a wider audience and facilitates the preservation and dissemination of rare and valuable occult texts. Overall, an occult library is a treasure trove of esoteric knowledge and serves as a hub for those interested in delving into the hidden realms of occultism and unlocking the mysteries of the universe. It is a place where seekers can find guidance, inspiration, and a deeper connection to the age-old practices of the occult..

Reviews for "The Occult and the Mind: Exploring the Connection through an Enigmatic Library"

1. John - 2/5 - I was really excited to visit the Occult Library and learn more about the mysterious world of the supernatural. However, I left feeling extremely disappointed. The collection of books was underwhelming and outdated, with very limited options available. The library itself was poorly organized, with dusty shelves and a lack of proper labeling. The staff seemed disinterested and unhelpful, providing little information or guidance. Overall, my experience at the Occult Library was a letdown, and I would not recommend it to anyone looking for an enlightening and enjoyable visit.

2. Sarah - 3/5 - As a lover of everything occult, I had high expectations when visiting the Occult Library. Unfortunately, I was left feeling underwhelmed. The collection of books, although extensive, lacked depth and variety. Many popular and relevant titles were missing, making it difficult to find specific information or explore new topics. Additionally, the atmosphere of the library was dull and lacking in ambiance. The staff were indifferent and appeared disengaged, making me feel unwelcome. Overall, while the Occult Library has potential, it needs major improvements to become a destination worthy of occult enthusiasts.

3. Michael - 2/5 - The Occult Library was a disappointing experience for me. Despite my interest in the subject matter, I found the library to be in a state of disarray. The shelves were poorly organized, and books were strewn about haphazardly. The collection itself was outdated, with a lack of modern literature on occult practices. The layout of the library was confusing, making it difficult to navigate and find specific topics of interest. The lack of knowledgeable staff was also a significant drawback, as I was unable to seek guidance or recommendations. Overall, I would not recommend the Occult Library to serious researchers or those seeking a comprehensive exploration of the occult world.

The Mystic's Journey: Embarking on a Quest for Enlightenment through an Occult Library