Sacred Animals and Secret Chiefs

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Hrumachis' Equinox

     It has been during this 111th year of the Aeon of Horus that I have found and revealed the Key Keys to Liber AL vel Legis, most of which have not yet hitherto been realized or even fathomed by neither Thelemites of the past or present nor even The Master Therion himself during his last incarnation. I do not think I am his 'reincarnation', like some might accuse and it is beside the point anyway. However, my human identity matters little, as it is the Keys themselves which are most important for they show that indeed the message from Aiwass is not only valid, but still very much relevant and active. Many will find these revelations too numerous to keep track of via this publication, which is why I have put them all as presently known in Liber 999, or LIBER MAYAN (Nun final). 

     These Keys can only be utilized by those with the proper Wisdom and Understanding, and therefore I am not too concerned with the uninitiated and ill-guided misapprehending them as they will justly be further locks rather than keys. The groundwork is being recovered at a pace too quickly to be kept up with in both audio-video format and writing so I will only here link to the most relevant and recent publication I have composed revealing the Key to the Art and the Art of the Key. This has been constructed in such a way as to both attract and repel, and hopefully inspire others to further find their Will and apply it from what ever angle they may approach from, or not.

     Hrumachis is the Risen Horus of the Double Horizon, the Dual-Wanded One who sees both the dawn and the dusk, day and night, life and death - and therefore is representative of the Double-current of Horus-Maat. In fusing these two currents I have re-activated the Gnosis left by Crowley, extended by Frater Achad and synthesized by Frater Aossic, which has for the most part been left dormant with the exception of a few Adepts who have been able to carry it forward in any notable way, rather than merely preserving it through repetition as if it were a religion merely to be followed instead of a way of life meant to be lived and Willed. (One of the obvious differences between the O.T.O. and the A∴A∴.)

     Being the god of War and Bloodshed, Horus is not to be expected as wholly peaceful (and hasn't been) and as the goddess of Truth and Justice, Maat is not always pleasant. There are still many obstacles to confront, perhaps moreso than those faced since the inauguration of Horus' Equinox in 1904. It is my understanding that the Aeon of Maat represents something not only still distant in terms of time-span, but altogether removed form the chronological sequence of events as commonly understood (and therefore apprehendable by those who can get beyond the double-horizon of Daath.) Being the Daughter aspect of Tetragrammaton she corresponds with both the '4th dimension' itself (not merely linear time, but the perspective of time from without, or beyond the three dimensional point of view), as well as the fourth state of matter, generally known as 'plasma', and therefore also the fourth-dimensional plasma beings generally labelled 'aliens', or interdimensionals, with which I and others are seeking to reconnect with to better navigate the time-lines.

     With the keys thus laid out in this publication of THE INCOMING OF THE AEON OF MAAT and THE AEON OF TRUTH AND JUSTICE, which have been crystallized in Liber 999, those who may carry forward this lineage will be able to better unfold the Diamond of Daath and formulate the necessary furtherance of Human evolution into the future and access the Gate opening to the Great Beyond.

A Unio Mystica

     By critically examining the patterns of history in the fields of science, politics and spirituality we can better understand the mechanics and interrelation of each to know how to better navigate or possibly even avoid many of the recurring pitfalls, brick walls and stagnancies along the helical axle of historical progress toward real advancement. By surveying the development of each in both respects of their contributions as well as their setbacks we can better understand our present circumstances and potential solutions.

     In his book The Sleepwalkers: A History of Man's Changing Vision of the Universe Arthur Koestler goes through the rise of modern science from its origins with the Babylonians to relatively recent times with one of the apparent points showing how mankind has been at many scientific, social and spiritual standstills, often at the time thought to be the height of scientific capacity or conversely the end of human history. It is usually by way of strong-willed intellectuals who felt the drive (or in some cases, a pull) to go against the grain of the commonly accepted opinions of the time, often times at the expense of their life for 'heresy.' We can then see that what were called 'heretics' and 'witches' of the past, were various martyrs, activists, suffragists, etc. The rigidity in which we view and maintain compartmentalization over these fields is a bar from their progress, which is neither scientific, politically correct, nor very effective.
     The same fundamental constituents of the philosophies of both science and magick is number. In speaking about Pythagoras as "the founder of a new religious philosophy, and the founder of Science, as the word is understood today" (pg. 26), Arthur Koestler goes on to say:
"Sweetness does not enter the Pythagorean universe. But it contains one of the most powerful tonics ever administered to the human brain. It lies in the Pythagorean tenets that "philosophy is the highest music", and that the highest form of philosophy is concerned with numbers: for ultimately "all things are numbers". The meaning of this oft-quoted saying may perhaps be paraphrased thus: "all things have form, all things are form; and all forms can be defined by numbers". Thus the form of the square corresponds to a "square number", i.e. 16 = 4 x 4, whereas 12 is an oblong number, and 6 a triangular number:

      Numbers were regarded by the Pythagoreans as patterns of dots which form characteristic figures, as on the sides of a dice; and though we use arabic symbols, which have no resemblance to these dot-patterns, we still call numbers "figures", i.e. shapes.
     Between these number shapes unexpected and marvellous relations were found to exist. For instance, the series of "square numbers" was formed simply by the addition of successive odd numbers: 1 + 3 = 4 + 5 = 9 + 7 = 16 + 9 = 25, and so forth:

      The addition of even numbers formed "oblong numbers", where the ratio of the sides represented exactly the concordant intervals of the musical octave: 2 (2 : 1, octave)  + 4 = 6 (3 : 2, fifth) + 6 = 12 (4 : 3, fourth).

     In a similar manner, "cubic" numbers and "pyramidal" numbers were obtained. Mnesarchos had been a gem engraver, so Pythagoras in his youth must have been familiar with crystals whose form imitated those of pure number-shapes: quartz the pyramid and double-pyramid, beryl the hexagon, garnet the dodcaeder. It all went to show that Reality could be reduced to number-series and number ratios, if only the rules of the game were known. To discover these was the chief task of the Philosophos, the Lover of Wisdom.

     An example of the magic of numbers is the famous theorem by which alone Pythagoras is consciously remembered today - the visible peak of the submerged iceberg.* (*Ironically, Pythagoras seems to have no complete proof of the Pythagorean theorem.) There is no obvious relationship between the lengths of the sides of a right-angled triangle; but if we build a square over each side, the areas of the two smaller squares will exactly equal the area of the larger. If such wonderfully ordered laws, hitherto hidden from the human eye, could be discovered by the contemplation of number-shapes, was it not legitimate to hope that soon all secrets of the universe would be revealed through them? Numbers were not thrown into the world at random; they arranged themselves into balanced patterns, like the shapes of crystals and the concordant intervals of the scale, according to the universal laws of harmony." -pages 29-31

     By thus knowing the patterns and laws of the mechanisms that cause the precipitation of mentation, thought, and emotion the Magician can better direct the process with his Will, which it must be said again, is sometimes actually at odds with his wants and desires and is therefore above the conscious waking level of COGNITION. The word cognition derives from the Latin root cognito, meaning concealed, or of unknown identity, showing further the idea of the concealed processes which the concealed wisdom lets us better understand. Modern science has been at such a standstill in many respects as it has not been able to bridge the gap, or transcend the abyss which language is largely inadequate to fulfill, of the outer world of materialization and the inner mental palace of imagination, dreams and the storehouse of intellect and creativity from which the former precipitates. It is as if being unable to properly put the whole internal drama of which fills 90 percent of man's mind and life into words to the letter as that experienced by the consensus majority- were thrown out as if altogether unimportant and useless. As the psychoanalysts have shown, much of that is actually potentially very insightful, and as we have seen more and more do in fact provide in its refuse heap a number of keys to our present external predicaments - if, again, we were to recognize and know how to apply them. The Crystal must keep growing.

     In Crowley's system of Magick, which we have selected to be examined in detail for a reason, the aspirant or Initiate is told to pick a magickal name or motto which expresses the goal of their Great Work. It is almost rather impossible to know at the time what to expect upon taking this oath, but later many curious connections are found to be bound up in that singular formula the whole essence of your subsequent attainments, and that initial seed, or tendency ended up growing to be a driving Will-power that will more and more seem to have no definite source, with the original tendency being bound up completely in the prior and subsequent circumstances of the time.
     By also analyzing the tendencies of many ancestral and traditional rituals as similar seeds in the tapestry of the evolution of man we can also further uncover the impetūs and atavisms which form the very roots of our present systems of science, politics, and spirituality. We must be mindful not to neglect the past, no matter how tedious, boring or painful it may be to look back countless times, so as to not let those attainments, trials and errors go in vain and unlearned from. Much of that which we seek so strongly in all that is new can much more satisfactorily be gained from those who rightfully earned and presented it hundreds and thousands of years ago in their subtle words, now largely viewed as archaic. 

     I have made THE REVEALED wisdom of 666 known in a years worth of publications, and now I am applying it in various methods and seek to reveal more keys of practical value that have still for too long gone unknown, so that the power of this Hieroglyph can be further understood and obtained.

Note that there are 72 Angels which must be called upon in order to assist in conquering and controlling the 72 Demons. 72 is the number of IHVH spelled out in Triangular form, I-IH-IHV-IHVH - as well as 'THE YVD-HE-VAV-HE' spelled out. It is said that the 'tongues', or languages when confused at Babel were divided into 72, which is also the Greek word Λαλια, of 'Speech', and  really symbolizes the confusion of tongues and the fragmentation of language and ultimately the collective human psyche. This fragmentation or separation is necessary for growth and evolution, if only growth of wisdom and understanding is gained in the process. 72 is also related to the Saturnian and Lunar growth processes as hinted by the fact that the Earth's volume is 72x less than that of Saturn's, while 72x more than that of the Moon's. Being 8 x 9 we also see it is a veiled connection between the lower Ogdoad from Daath to Malkuth and the higher Ennead from Kether to Yesod wherein Daath and Malkuth are restored. 72 is also OB, Atziluth's 'Secret Nature', the Astral Light of the BINDU which is the point of nexus between the Lower and Higher, or Inner and Outer - front and back-sides of the Tree. Note also that a reduced form of the Tree of Life in Hebrew, Otz Chaim, as ATZ HIM = 72 as well as the TZ-TZM or Tzitzum, the Hebrew form of A BIG BANG. Being also 'CHANGE', it is further specifically denoted as a formula of Magick.)

         If an in-depth and meticulous perusal of the following material is effected it will be seen why the particular system of Magick is being utilized here,  as it is the single-most comprehensive, illuminating and integral of all other systems as of yet analyzed. The majority of materials have been linked either to the actual text or to information about it.

     666 veils the MAGICKAL WISDOM TRADITION and all its Gnosis. It is the Key of TRADITIONAL WITCHECRAFTE (Using the term as it was often in the 1500-1600s), also known as Sabbatic Witchcraft (and THE VALUE OF THE WITCH SABBAT).  A Sabbat is a festival for the changing of seasons, but derives from the Hebrew Shabbathai, Saturn which Saturday is named and the day of rest and end of the week. Like the Black Mass, an inversion of the Catholic Mass, the Sabbath was used to celebrate or do rituals rather than rest. The term Sabbatic Witchcraft generally refers to the more or less traditional systems which emphasize a naturalistic and ritualistic typology utilizing plants, animals, minerals, and the various applications and extrapolations thereof. Much of the fantastic imagery associated with magick and witchcraft comes from the very long held tendency to misunderstand the true nature of them as the remnants and re-calibration of various shamanic traditions and cultural-memories. Thus we see, a SHAMANIC RITUAL also holds the same value, and like the Sabbat or magickal ritual, is usually accompanied with alteration of COGNITION through 'wine & strange drugs' or in some way involving THE CIRCLE, either A CEREMONIAL CIRCLE around a central fire or the rending thereof for travel or communication beyond. (Note Saturn being god of agriculture and growth, as well as time, Chronos with the scythe, is a form of Death and the Devil, the devourer of the young, and the great initiator.)

     As a veritable Key of it All, 666 is not only the Key which unlocks LIBER L VEL LEGIS, or The Book of the Law, I have found it to unlock all Grimoires and systems and act as a key to the solution to any problem. 666 is THE BRASS VESSEL OF MAGICK, the container in which Solomon is said to have concealed the Demons, and being also both indicative of the Soul within, as well as the mirror of materialization without, it is also the formula to CONTROL DEMONS without from within. It should be understood that only with the help of the proper Angels can the Demons be adequately restrained. (See The Goetia of Dr. Rudd by Stephen Skinner and David Rankine, 2007 for an in-depth overview of Goetic science.) 666 is A SOLOMON KEY to the KNOWLEDGE OF HYGROMANCY, said to be divination of water, but in actuality is divination of and by the soul or psyche (symbolized by water), and thus A KEY OF GROWTH OF THE SOUL. To KNOW THE KEY OF SOLOMON is to possess it, and it is noteworthy that a form of the title of the Grimoire of the Key of Solomon itself, CLAVICULA SALOMINIS, is also 666 - the number of talents of Gold the King received each year.
    Further analysis of the MAGICK GRIMOIRIUM shows them all to be unified under the same Magickal Power.

     A MAGICK ARBATEL DE MAGIA VETERUM (The Latin Grimoire meaning Of the Magic of the Ancients.) OF MAGIC OF THE ANCIENTS, or THE MAGIC LIGHT OF THE ANCIENTS is also 666. SOLOMONIKAE, or KNOWLEDGE OF HYGROMANCY is concealed in the Magical Treatise of Solomon, and 666, concealing the TRUE KEYS OF MAGICK KNOWLEDGE to GROW THE SOUL & BECOME GOD is once again the formula of THE SOUL WITHIN and the CREATION OF EXISTENCE without. 666 could also be the BOOK OF THE ANGEL TURIEL'S, Turiel being one of the fallen Watchers in the Book of Enoch. Turiel is the 'rock' or 'mountain' of God, and therefore could represent the fallen stone or ShTN, the earthing or crystallizing of the Above in the Below. 666 is also THE MAGICKAL BOOK OF TURIEL DIGIT, and 666 is the means of CONTACT BY THE ANGEL TURIEL BY THIS KEY. The ARABIC SAMS AL MA’RIF, or Shams al-Ma-arif wa Lata'if al Awarif in full, The Book of the Sun of Gnosis and the Subtleties of Elevated Things also correlates with the solar-gnostic 666, key of all SOLAR-GNOSTIC KEYS. The ABANO BOOK OF 7 MAGICAL ELEMENTS, or Heptameron further unveils the 7 Rays of the Light-Breath of Ruach with Tiphareth at the center which concentrate into the outward Cube of Malkuth. To MASTER MALKUTH we are given the Intellect in order to KNOW THE KEY OF SOLOMON and the SALOMINIS KEYS all in one, 1 SOLOMON KEY: CLAVICULA SALOMINIS, in the title all along only for those with Wisdom and Understanding to Know. 

     666 is also a GALDRABOK BOOK OF MAGIC KEY, referring to the 47 SPELL WITCHCRAFT BOOK from Iceland, dating to around 1600. Also, THE RAUDSKINNA: A MAGICK BOOK which legend says is a BLACK MAGICK POWER BOOK which gives power even over Satan. (Note that 666 = CONTROL THE ANGEL SATAN (Manifestation), as well as CONTROL DEMONS (Thoughts), the primary aim of the Goetia.) It is also THE BLACK PULLET KEY, referring to the Grimoire known as La Poule Noire, or The Black Pullet, which treats primarily OF THE SCIENCE OF MAGICAL TALISMANS. 666 further denotes A CYPRIANUS, the Scandinavian legendary 'black book', THE SVARTEBOKEN MAGIC BOOK. Another version of CYPRIAN’S LIBER is known to the Portuguese, but further, 666 is also SAINT CYPRIAN’S MAGICK KEY. Being thus precise so as to reckon all Grimoires as ultimately subsumed in One, 666 is A GRIMOIRE OF MAAT, or Truth- the meaning of the common Grimorium Verum. Conversely, it is also A GRIMOIRE OF EVIL. It is both BLACK MAGE & THE RED DRAGON - the Subject and Object, Dreamer and Dream, God and Creation, Mage and Book. Another actual Grimoire of 'evil' is the POPE’S BLACK BOOK OF MAGICK, the Sworn Book of Honorius, or A POPE'S HIDDEN JURATUS. Another Grimoire attributed to a Pope is A MAGIC ENCHIRIDION OF LEO.

USE THE DIGITIZED MAGICK SQUARES and THE GOLD HEBREW FLOWER or THE LETTER NUMBER KEY-WHEEL (A MAGICAL ROSE WITH 22 PETALS) for uncoding and encoding the YANTRA'S KEYS as THE KEY-MAP OF THE SIGIL & TALISMAN MAGICK.

     MOSES’ HIDDEN OCCULT BOOKS (The 6-7-8-9-10^th books of Moses) are also found correspondent, as well as another Arabic text of THE HIDDEN AIM OF THE SAGE AND THE GOAL OF THE WISE, The Ghayat Al-Hakim or Picatrix. (Note that AL-H'KIM means 'All-Wise', and = 666 with Mem final, 600)  While not necessarily Grimoires, the founding Rosicrucian texts, the Fama Fraternitatis as well as Confessio Fraternitatis are both subsumed under 666 in the FAMA FRATERNITATIS VALUE and the MANIFESTO OF CONFESSIO. Translator Adam McLean in The Steganographia of Johannes Trithemius, maintains that the Latin Steganographia conceals a "grimoire of CABALISTIC ANGEL MAGIC" (page 7.), and this further correlates even despite the variance in spelling of Cabala (Qabalah) and Magic (Magick). As for some more modern Grimoires, THE BOOK AZOETIA'S CODE is also 666, and so is THE ONE: THE BOOK OF THE GOLDEN TOAD, both Grimoires by the late Andrew Chumbley who endeavored to revive the Sabbatic Craft (Note: 666 is A SABBATIC CRAFT'S VALUE). We also find 666 is the NECRONOMICON KEY. 

     KEY = 35 = GATEWAY, and being 631 less than 666 it is thus the KEY or/of the GATEWAY of LAM (Mem final, 600) - which is the Portrait of Lam itself, or the IMAGE OF LAM THE MAGICKAL DRAGON; and note also that the actual title of Lam in Sanskrit is LM, thus LM-THE WAY = 666, a type of Grimoire of Lam. I HAVE THE KEY OF THE DRAGON BOOK, and I am giving it to all who may be able to utilize it by opening, entering and transgressing the Portal of the BORNLESS GOLD LAM EGG. 
     For the actual Grimoires, and more, see below:

A BASIC GRIMOIRIUM

The Holy Grail, A Dish, Plate, Saucer, Stone, or Cup that is part of an important theme of Arthurian (and Magickal, Psychological, Religious, and Scientific) literature. The Holy Grail is the Soul, the World, the Cosmos, the Petri Dish, the Sun, the Circle, God, the Eye, Samsara, All, Nothing.)

Tabula Smaragdina, Smaragdine Table, or Emerald Tablet A compact and cryptic piece of Hermetica reputed to contain the secret of the prima materia and its transmutation. It was highly regarded by European alchemists as the foundation of their art and its Hermetic tradition. The original source of the Emerald Tablet is unknown. Although Hermes Trismegistus is the author named in the text, its first known appearance is in a book written in Arabic between the sixth and eighth centuries. The text was first translated into Latin in the twelfth century. Numerous translations, interpretations and commentaries followed. The layers of meaning in the Emerald Tablet have been associated with the creation of the philosopher's stone, laboratory experimentation, phase transition, the alchemical magnum opus, the ancient, classical, element system, and the correspondence between macrocosm and microcosm.

RW NW PRT M HRW, Book of Coming Forth By Day, or Book of Emerging Forth Into The Light, The Papyrus of Ani (The Egyptian Book of the Dead) An ancient Egyptian funerary text, used from the beginning of the New Kingdom (around 1550 BCE) to around 50 BCE. (See Chronology.)

Papyri Graecae Magicae (English: The Greek Magical Papyri) 2^nd cent. BC-5^th cent. ADm  a body of papyri from Graeco-Roman Egypt which each contain a number of magical spells, formulae, hymns and rituals. 

The Chaldean Oracles (2^nd century AD) The Chaldean Oracles have survived as fragmentary texts from the 2nd century AD, and consist mainly of Hellenistic commentary on a single mystery-poem (which may have been compilations from several oracular sources, considering the random subject changes) that was believed to have originated in Chaldea (Babylonia). They appear to be a syncretic combination of Neoplatonic elements with others that were Persian or Babylonian in origin. The 4th-century Emperor Julian suggests in his Hymn to the Magna Mater that he was an initiate of the God of The Seven Rays, and was an adept of its teachings. )

Σολομωνικη Υγρομαντεια (English: Hygromanteia Solomoniké, or Hygromancy of Solomon, or Little Key of the Whole Art of Hygromancy, Found by Several Craftsmen and by The Holy Prophet Solomon) A group of Byzantine-era grimoires purporting to contain Solomon’s instructions to his son Rehoboam on various magical techniques and tools to summon and control different spirits, those spirits’ powers, astrological beliefs,  select charms,  different means of divination, and the magical use of herbs.

 كتاب شمس المعارف ولطائف العوارف‎ ‎, Shams al-Ma’arif or Shams al-Ma’arif wa Lata’if al-‘Awarif (English: The Book of the Sun of Gnosis and the Subtleties of Elevated Things) 13^th centry by البوني أحمد ‎ Ahmed al-Boni. Arabic magic grimoire for achieving esoteric spirituality. The first few chapters introduce the reader to magic squares, and the combination of numbers and the alphabet that are believed to bring magical effect, which the author insists is the only way to communicate with genies, angels and spirits.  

The Sword of Moses by Moses Gaster (published 1896 from 13-14^th century manuscript, formerly  MS Gaster 78, now London, British Library MS Or. 10678.)

Liber Juratus Honorii (also Liber Sacer/Sacratus/Consecratus, Grimoire of Honorius, or The Sworn Book of Honorius) Grimoire purportedly written by Honorius of Thebes. Its date of composition is uncertain, but it is mentioned as Liber Sacer in the 13th century, apparently asserting a high medieval date. Johannes Hartlieb (1456) mentions it as one of the books used in necromancy. The oldest preserved manuscript dates to the 14th century, Sloane MS 3854 (fol 117-144). Sloane MS 313, dating to the late 14th or early 15th century, was once in the possession of John Dee.

The Book of Abramelin (said internally to date to1458, though earliest known manuscripts date  to about 1608. Others date around 1700-1750.) (translated to English by S.L. MacGregor Mathers as The Book of the Sacred Magic of Abramelin the Mage in 1897. See also Section VII, The Sacred Magic of Abramelin the Mage of Chapter III of The Book of Ceremonial Magic by A.E. Waite.)

The Grimoire of Turiel (1518) Turiel (טוריאל, Τονριηλ) is a fallen Watcher in the ancient apocryphal text known as the Book of Enoch. In later translations, he is one of the 20 leaders of 200 fallen angels, mentioned eighteenth. The name is believed to originate from tuwr "rock" and El "God", meaning "rock of God", while the translation taken from M. A. Knibb's work on the Ethiopic Book of Enoch is either "Mountain of God" or "Rock of God". There is a grimoire called The Secret Grimoire of Turiel in which the magician is given instructions on how to contact Turiel. It claims to have been written in about 1518, and that it may have been copied from something older. According to the original publisher, the work was found by Marius Malchus in 1927 after buying an English translation of a now-lost Latin original from a defrocked priest, which he copied before discarding. No references to the work have appeared anywhere before 1960, when the work was originally published, and the story of the defrocked priest and lost manuscript is fiction meant to cover up why the author could not produce any copies older than the twentieth century. The work plagiarizes and re-hashes material from A. E. Waite's 1898 work The Book of Black Magic and of Pacts (particularly his translation of Arbatel de Magia Veterum) and Samuel Liddell MacGregor Mathers's introduction to the 1888 edition of The Key of Solomon the King. It is ultimately related to (if not based on) a mid-nineteenth-century manuscript by Frederick Hockley titled The Complete Book of Magic Science, of which multiple copies existed in different libraries.

The Grimoire of Pope Leo, or The Enchiridion of Pope Leo (1523/1633) (See also Section III of Chapter II, The Enchiridion of Pope Leo of The Book of Ceremonial Magic by A.E. Waite, 1911)

Heptameron, or Magical Elements by Peter de Abano (1496) The earliest edition of this concise handbook of ritual magic appears to be Venice, 1496 (Lynn Thorndike (Magic and Experimental Science, vol. II, p. 925). European libraries also list editions of 1559, 1565 It later appeared as an appendix of Agrippa's Opera, following Agrippa's Fourth Book of Occult Philosophy. (PDF) (See also Section VI of Chapter III, The Heptameron of The Book of Ceremonial Magic by A.E. Waite)

Splendor Solis (English: The Splendour of the Sun) (1532-35) German artistic alchemical text.  

De Occulta Philosophia Libri III (English: Three Books of Occult Philosophy) (1531-1533) by Heinrich Cornelius Agrippa. A study of occult philosophy, acknowledged as a significant contribution to the Renaissance philosophical discussion concerning the powers of ritual magic and its relationship with religion. (Vol. I, Vol. II, Vol. III, Vol. VI.) (See also Section V of Chapter III, The Fourth Book of Cornelius Agrippa in The Book of Ceremonial Magic by A.E. Waite.)

Livre des Esperitz (English: Book of Spirits) 15th-16th century French Grimoire 

Munich Manual of Demonic Magic (CLM 849 of the Bavarian State Library, Munich) 15^th century Latin Grimoire concerned with demonology and necromancy. (See also Forbidden Rites: A Necromancer’s Manual of the Fifteenth Century by Richard Kieckhefer, 1998)

The Grand Grimoire, or The Red Dragon (Dated variously as 1421, 1521-1522, but most likely written in the early 19^th century) Authored by Antonio Venitiana del Rabina, and contains instructions purported to summon Lucifer, or Lucifuge Rofocale, for the purpose of forming a Pact. The work is divided in two books. The first contains instructions for summoning a demon and the construction of tools with which to force the demon to do ones bidding. The second book is further divided into two parts: the Sanctum Regnum and Secrets, de L'Art Magique du Grand Grimoire (“Secrets, of the magic art of the Grand Grimoire”). The Sactum Regnum contain instructions for making a pact with the demon, allowing one to command the spirit without the tools required in book one, but at greater risk. Secrets contains simpler spells and rituals one can employ after having performed the ritual in the first book. Some editions contain a short text between these two parts, Le Secret Magique, où le Grand Art de pouvoir parler aux Morts (The Magic Secret, or the Grand Art of being able to speaking with the dead), dealing with necromancy. (See also Section III of Chapter IV, The Grand Grimoire of The Book of Ceremonial Magic by A.E. Waite.)

Clavicula Salominis,   (English: The Key of Solomon) 14^th-15^th century Grimoire (Translated by S.L. MacGregor Mathers, The Key of Solomon the King, 1888)

Clavicula Salominis Regis; Lemegeton (English: The Lesser Key of Solomon) Mid-17^th century Grimoire composed mostly of older grimoires. Divided into  five books, The Ars Goetia, Ars Theurgia-Goetia, Ars Paulina, Ars Almadel, and Ars Notoria. (See The Lesser Key of Solomon by S.L. MacGregor Mathers and Aleister Crowley, 1904)

Arbatel de Magia Veterum (English: Arbatel: Of the Magic of the Ancients) Latin Grimoire of renaissance ceremonial magic published in Switzerland (1575) (See also Section I of Chapter II, The Arbatel of Magic from The Book of Ceremonial Magic by A.E. Waite (1913).)

Galdrabók (English: Book of Magic) 16-17^th century Icelandic grimoire compiled by  four different people and containing 47 spells.

Fama Fraternitatis Roseæ Crucis Oder Die Bruderschaft des Ordens der Rosenkreuzer (English: Fama Fraternitatis Rosæ Crucis) (German) Anonymous Rosicrucian manifesto published in 1614 in Kassel, Hesse-Kassel (in present-day Germany). In 1652, Thomas Vaughan translated the work into English. An Italian edition was published as an appendix of the 77th Advertisement (part), under the title Generale Riforma dell' Universo (Universal Reformation of Mankind), from a German translation of Bocallini's Ragguagli di Parnasso (Advertisements from Parnassus). The Fama was soon published in separate form.

Confessio Oder Bekenntnis Der Societät Und Bruderschaft Rosenkreuz (English: Confessio Fraternitatis) (1615) The second anonymous manifesto, of a trio of Rosicrucian pamphlets, declaring the existence of a secret brotherhood of alchemists and sages who were interpreted, by the society of those times, to be preparing to transform the political and intellectual landscape of Europe. Signs related to the beginning of the "age" which brings the "Reformation of Mankind", first Manifesto, are described at this second Manifesto as following:

Chymische Hochzeit Christiani Rosencreutz anno 1459 (English: The Chymichal Wedding of Christian Rosenkreutz (1616) edited in 1616 in Strasbourg, and its anonymous authorship is attributed to Johann Valentin Andreae. The Chymical Wedding is often described as the third of the original manifestos of the mysterious "Fraternity of the Rose Cross" (Rosicrucians), although it is markedly different from the Fama Fraternitatis and Confessio Fraternitatis in style and in subject matter. It is an allegoric romance (story) divided into Seven Days, or Seven Journeys, like Genesis, and tells us about the way Christian Rosenkreuz was invited to go to a wonderful castle full of miracles, in order to assist the Chymical Wedding of the king and the queen, that is, the husband and the bride. This manifesto has been a source of inspiration for poets, alchemists (the word "chymical" is an old form of "chemical" and refers to alchemy—for which the 'Sacred Marriage' was the goal ) and dreamers, through the force of its initiation ritual with processions of tests, purifications, death, resurrection, and ascension and also by its symbolism found since the beginning with the invitation to Rosenkreutz to assist this Royal Wedding. (Original)

Magnum Grimorium sive Calendarium Naturale Magicum Perpetuum Profundissimam Rerum Secretissimarum Contemplationem Totiusque Philosophiae Cognitionem Complectens or The Calendarium Naturale Magicum Perpetuum is a 1619-1620 renaissance grimoire and esoteric print of calendar engravings. The author is attributed to Johann Baptist Grossschedel von Aicha of Frankfurt, and attributes some engravings to Tycho Brahe. The original engraver is given as Theodor de Bry as originally published in 1682. The work predated, and influenced, the Rosicrucian furor. {Arthur Versluis Restoring Paradise: Western Esotericism, literature, art, and ... 2004 Page 77 - "Among the first of these, predating the Rosicrucian furor but certainly influencing its later productions, was the Calendarium Naturale Magicum Perpetuum Profundissimam Rerum Secretissimarum Contemplationem [Perpetual Natural Magical ..."}

Musæum Hermeticum, Omnes Sopho-Spagyricæ Artis Discipulos Fidelissime Erudiens, Quo Pacto Summa Illa Veraque Medicina, Qua Res Omne, Qualemcumque Defectum Patientes, Instaurari Possunt (Quæ Alias Benedictus Lapis Sapientum Appellatur) Inveniri Ac Haberi Queat Inveniri Ac Haberi Queat. Continens Tractatus Chymicos Novem Præatantissimos, Quorum Nomina Et Seriem Versa Pagella Indicabit. In Gratiam Filiorum Doctrinæ, Quibus Germanicum Idioma Ignotum, In Latinum Conversum Ac Juris Publici Factum. Jennis (English: Hermetic Museum) by Lucas Jennis (1625)

The Divine Pymander of Hermes Mercurius Trismegistus translated by John Everard (1650)

The Corpus Hermeticum translated by G.R.S. Mead (PDF) Note: The historically important (but not entirely accurate) 1650 translation of the Corpus Hermeticum by John Everard is available at Adam McLean's Alchemy Web Site:  The Divine Pymander in XVII books. London 1650. (Translated into seventeenth-century English by Everard from Marsilio Ficino's 1471 Latin translation, this version is not now considered a reliable rendition of the original textual material.)

Semiphoras und Shemhamphoras Salominis (English: Semiphoras and Schemhamphorash) (1686) Occult book attributed to King Solomon printed by Andreas Luppius. Its text cannot be traced to an earlier date, but it is possible that it is of late medieval origin, the title being mentioned among grimoires by earlier authors such as Johannes Hartlieb. The title is probably a corruption of the Kabbalist term shem hammephorash “the distinctive excellent name”, that is the Tetragrammaton. The text is a mish-mash of material derived from Agrippa, pseudo-Agrippa, Jewish magic and the so-called Sixth and Seventh Books of Moses. “The Seven Semiphoras of Adam” and the “The Seven Semiphoras of Moses” closely match book 7 of the Liber Salomonis. It was edited by Johann Scheible in 1846.

Liber Armadel seu Totius Cabalae Perfectissima Brevissima et Infallabilis Scientia tam Speculativa Quam Practiqua (English: The Grimoire of Armadel) French Christian grimoire from the 17^th century, translated into English by S.L. MacGregor Mathers and published after his death in 1980)

Grimoirium Verum (English: The Grimoire of Truth, or True Grimoire)18th century Grimoire attributed to Alibeck the Egyptian of Memphis, who purportedly wrote it in 1517. Like many grimoires, it claims a tradition originating with King Solomon. The grimoire is not a translation of an earlier work as purported, its original appearing in French or Italian in the mid-18th century, as noted already by Arthur Edward Waite who discussed the work in his The Book of Ceremonial Magic (1911), stating: The date specified in the title of the Grimorium Verum is undeniably fraudulent; the work belongs to the middle of the eighteenth century, and Memphis is Rome.

Petit Albert (English: Lesser Albert) 18^th century Grimoire of natural and cabalistic magic. The Petit Albert is possibly inspired by the writings of St. Albertus Magnus. Brought down to the smallest hamlets in the saddlebags of salesmen, it represents a phenomenal publishing success, despite its evil reputation -- or because of it. It is associated with a second work, the Grand Albert. It is a composite or heterogeneous work, and perhaps a bric-a-brac, collecting texts of unequal value written by (or attributed to) various authors; most of these authors are anonymous, but some are notable such as Cardano and Paracelsus. It's a relatively old text, although the attribution to Albertus Magnus is dubious, particularly as it quotes from so many later sources.

La Poule Noire (English: The Black Pullet) 18^th century French grimoire that proposes to teach the “science of magical talismans and rings,” including the art of necromancy and Kabbalah. (See also Section VI of Chapter IV, The Black Pullet from The Book of Ceremonial Magic by A.E. Waite (1913).)

Rauðskinna (English: The Book of Power) A legendary book about black magic, alleged to have been buried with its author, the Bishop Gottskálk grimmi Nikulásson of Holar. The subject of the book was to learn to master magic to such a degree as to control Satan. The book has been the subject of legend and folklore and desired by practitioners of galdr. One such legend is when the galdr master Loftur Þorsteinsson tried to acquire it and allegedly lost his life because of it. Loftur Þorsteinsson became a student of the Latin school at Holar in 1716. Apparently, he had an interest in the practice of magic. According to the legend, Loftur Þorsteinsson tried to obtain the legendary grimoire Rauðskinna from the dead Bishop Gottskálk grimmi Nikulásson of Holar by the use of magic. He failed, however. Some time after, he was, according to legend, dragged down from his fishing boat under the water and disappeared. Whatever the truth, it is a fact that Loftur Þorsteinsson is never heard of after the year of 1722, and his year of death is unknown.

Svarteboken Cyprianus (English The Black Book of Cyprianus) Scandinavian name for the traditional “black book”, or grimoire of spells. Manuscripts called or referring to Cyprianus had a dark reputation; in some versions, you obtained the text by renouncing your baptism and devoting yourself to Satan. The common people's opinion of the book was that it was a standard grimoire concerned with the summoning of demons and spirits. Like many such texts, it is bound to its owner and hard to get rid of; it will not burn nor be destroyed by water, and attempting to discard it will only result in its supernatural return. The actual stories told of Cyprianus in Scandinavia often made no reference to St. Cyprian. Some made Cyprianus into a typical Faust figure; some said that Cyprianus was a wicked Norwegian or Dane who learned magic through his dealings with the Devil; one version makes Cyprianus so evil that the Devil threw him out of Hell; Cyprianus wrote the text to have his revenge. A different and strongly contradictory version explains that Cyprianus was a student who discovered he was attending a diabolical "black school", and wrote the text to explain how to undo all the witchcraft he learned there.

Livro de São Cipriano (English: The Great Book of Saint Cyprian) Although the book refers to Saint Cyprian, the Cyprian referred to is without doubt the legendary sorcerer and later Christian convert, bishop and saint Cyprian of Antioch, who was martyred together with Justina. The actual book appeared centuries after his death and could not possibly have been written by him. In fact, the first known edition came out in 1849. According to the full title, "it was the Book of Saint Cyprian, taken from a manuscript. Made by the Saint himself, who teaches how to undo all the spells made by the Moors in this Kingdom of Portugal, and also how to find the places where riches can be found."

Le Grimoire du Pape Honorius (English: The Grimoire of Pope Honorius) 18^th-19^th century grimoire claiming to have been written by Pope Honorius III. It is unique among grimoires in that it was specifically designed to be used by a priest, and some of the instructions include saying a Mass. (See also Section IV of Chapter IV, The Grimoire of Honorius in The Book of Ceremonial Magic by A.E. Waite.)

The Sixth and Seventh Books of Moses; 18-19^th century magical text allegedly written by Moses, and passed down as hidden or lost books of the Old Testament. It purports to instruct the reader in the spells used to create the miracles portrayed in the Bible.

The Eighth, Ninth, and Tenth Books of Moses; grimoire texts attributed to Moses and popularized by pseudo-author Henri Gamache.

غاية الحكيم Ghāyat al-Ḥakīm, (English: The Aim of the Sage, or The Goal of the Wise) (The Picatrix) Picatrix is the name used today, and historically in Christian Europe, for a 400-page book of magic and astrology originally written in Arabic under the title غاية الحكيم Ghāyat al-Ḥakīm, which most scholars assume was originally written in the middle of the 11th century, though an argument for composition in the first half of the 10th century has been made. The Arabic title translates as The Aim of the Sage or The Goal of The Wise. The Arabic work was translated into Spanish and then into Latin during the 13th century, at which time it got the Latin title Picatrix. The book's title Picatrix is also sometimes used to refer to the book's author.

Simon Necronomicon (1977) A purported grimoire written by an unknown author (said to be Peter Levenda), with an introduction by a man identified only as “Simon”. Materials presented in the book are a blend of ancient Middle Eastern mythological elements, with allusions to the writings of H. P. Lovecraft and Aleister Crowley, woven together with a story about a man known as the "Mad Arab" (itself derived from several stories by Lovecraft).

Azoëtia: A Grimoireof the Sabbatic Craft by Andrew Chumbley (1992/2002) Being a full and accurate transcription, compiled and amended by the author from the original manuscript of ‘The Book of the Magical Quintessence.’
 

One: The Grimoire of the Golden Toad by Andrew Chumbley (2000)

The Dragon Book of Essex by Andrew Chumbley (2014)

For a historical list of the primary works on Magick and Witchcraft which I have read and am familiar, see below:

A WITCHCRAFT HISTORICAL 

A general list of pertinent works regarding the evolution and persecution of the Witches and their Craft, and various other works which may prove insightful.

Fortalitium Fidei by Alphonso de Spina (1458)

Formicarius by Johannes Nider (written 1435-37, printed 1475) The second book ever printed to discuss witchcraft (the first book being Fortalitium Fidei.) Nider dealt specifically with witchcraft in the fifth section of the book. Unlike his successors, he did not emphasize the idea of the Witches' Sabbath and was skeptical of the claim that witches could fly by night. The Formicarius is an important work for the study of the origins of the witch trials in Early Modern Europe, as it sheds light on their earliest phase during the first half of the 15th century.

Tractus Contra Demonum Invocatores (English: Treatise Against The Conjurers of Spirits) by Jean Vineti (1450) The first book to identify witchcraft as ‘heresy’.

Errores Gazariorum (English: Errors of the Cathars) by Anonymous (1452) Idea of sabbat highly developed.

Buch Aller Verbotenen Kunst, Unglaubens und der Zauberei (English: Book of Forbidden Art, Faith and Magic) by Johannes Hartlieb (1456)

Quæstio de Strigis by Jordanes de Bergamo (1470) Accepts witchcraft as heresy, but tries to reconcile Canon Episcopi.

Liber Adversus Magicas Artes (English: Book Against Those Magic Arts) Jean Vincent (1475) Accepts magic; rejects witchcraft.

Summis Desiderantes Affectibus (English: Desiring with Supreme Ardour) by Pope Innocent VIII (1484) (TEXT)

Malleus Maleficarum (English: Hammer of the Witches) by Heinrich Kramer (1486)

Incipit Preceptorium Divine Legis by Johannes Nider (1489)

Tractatus de Pythonicis Mulieribus by Ulrich Molitor (1489) If witchcraft is illusion, should be punished as if real.

De Lamiis by Ulrich Molitor (1489) This is the most important and only illustrated incunable book on witchcraft, characterised by unusual woodcuts. Interestingly this nineteenth century binding features the same panel decoration as the previous book.

Lamiarum Sive Striarum Opusculum by Girolamo Visconti (1460, published 1490) Even defending witches is heresy.

Flagellum Maleficorum by Petrus Momor (1462, published 1490) Spread of witchcraft in France due to Hundred Years' War and magic introduced by foreigners. Sabbat described.

Steganographia by Johannes Trithemius (1499-1500, printed 1600)

Dialogus in Magicarum Artium Destructionem by Symphorien Champier (1500) Sabbat a delusion; maleficia due to natural causes. Physicians should treat deluded. Remarkable enlightenment.

Summa Summarum, Quae Sylvestrina Dicitur by Sylvester Prierias (Mazzolini) (1504) Influenced by Malleus. Devoted to explaining away Canon Episcopi.

Question de le Strie by Samuel de Cassini (1505) The first book to attack the identification of witchcraft as heresy, calling inquisitors the heretics.

Liber Ccto Questionum ad Maximilianum Cesarem by Johannes Trithemius (1508, 1515) Follows Malleus. All trouble caused by witches, who must be burned.

Antipalus Maleficiorum by Johannes Trithemius (1508, 1555)

Layerspiegel by Ulric Tengler (1509) Follows Malleus; secular courts should follow procedure of Inquisition in witchcraft trials.

De Strigiis by Bernard de Como (1510) Accepts full-blown theory of sabbat as real and corporeal.

Tractatus Insignis et Exquisitissimus de Superstitionibus Contra Maleficia Seu Sortilegia, que Hodie Vigent in Orbe Terrarum by Martin de Arles (1460, published 1517) Urges caution with accusations by accomplices.

Die Emeis by Johann Geiler von Kayserberg (1508, published 1517) First book about witchcraft printed in German (collected sermons). Advocates burning white witches as well.

De Naturalium Effectuum Causis Sive de Incantationibus by Pietro Pompanazzi (1520, published 1556)

Tractatus de Lamiis et Pythonicis by Gianfrancesco Ponzinibio (1520, published 1556)

De Strigimagarum Dæmonumque Mirandis by Sylvester Prierias (Mazzolini) (1521) Accepts full-blown theory of witchcraft; gives rules for trials, in which condemnation is inevitable.

Dialogus Strix: Sive de Ludificatione Daemonum by Gianfrancesco Pico della Mirandola (1523)

Libro Detto Strega, O Delle Illusioni del Demonio by Gianfrancesco Pico della Mirandola (1524) First book about witchcraft printed in Italian. Accepts witchcraft delusion, stressing incubi.

Quæstio de Strigibus by Bartolomeo Spina (1523, published 1526) Disciple of Prierias. Most violent promulgation of extreme witchcraft delusion to date. Opposed Ponzinibio.

Tractatus de Hereticis et Sortilegiis by Paulus Grillandus (1525, published 1536) Major work treating in detail all aspects of extreme witchcraft delusion from viewpoint of ecclesiastical law.

De Occulta Philosophia Libri III (English: Three Books of Occult Philosophy) by Heinrich Cornelius Agrippa (1531, 1533) (TEXT I, II, & III)

Reprovación Superstitions and Hechizerías by Pedro Ciruelo (1538) First book about witchcraft printed in Spanish, a classic for a century; relatively moderate. (See also Pedro Ciruelo's: A Treatise Reproving All Superstitions and Forms of Witchcraft by Eugene Maio & D’Orsay Pearson’s 1976 translation.)

Relationes xii Theologicae by Francisco de Vitoria (1540) Inclined toward skepticism

Parergon Juris by Andreas Alciatus (1514, published 1558)

Tractatus de Hæreticis by Ambrogio de Vignati (1468, published 1581)

Liber Officium Spirituum (English: The Book of The Office of Spirits) (1583) A demonological grimoire anda major source of Johann Weyer’s Pseudomonarchia Daemonumand the Ars Goetia. The original work has not been located, but some derived texts bearing the title have been found, some in the Sloane manuscripts, some in the Folger Shakespeare Library. Each version bears many similarities to each other and to the Pseudomonarchia Daemonum and the Ars Goetia; though they are far from identical.

De Praestigiis Daemonum, et Incantationibus ac Veneficiis (English: On Devilish Delusions and on Enchantments and Poisonings) by Johann Weyer (1563)

Pseudomonarchia Daemonum (English: Hierarchy of Demons) by Johann Weyer (First appears as an Appendix to Johann Weyer’s De Praestigiis Daemonum, 1577)

Flagellum Hæreticorum Fascinariorum by Nicholas Jacquier (1458, published 1581) First major definition of witchcraft as new heresy.

Daemonolatreia Libri Tres by Nicholas Rémy (1585) (Translated by Montague Summers as Demonolatry in 1929)

De La Démonomanie Des Sorciers by Jean Bodin (1587) Bodin's work Démonomanie, a study of the influence of good and evil spirits in the world, inaccurately gave him the reputation of a witch-hunter.

Daemonologie by King James VI of Scotland, I of England (1597) In the form of a dialogue, divided into three books. 

An Examen of Witches by Henry Boguet (1603)

A Dialogue Concerning Witches and Witchcrafts: In Which is Laid Open How Craftely The Divell Deceiveth Not Onely The Witches But Many Other and so Leadeth Them Awrie Into Many Great Errours by George Gifford (1603)

Compendium Maleficarum by Francesco Maria Guazzo (1608)

The Wonderfull Discoverie of Witches in The Countie of Lancaster by Thomas Potts (1612)

Tableau de L'inconstance des Mauvais Anges et Démons où il est Amplement Traité des Sorciers et de la Sorcellerie (English: Table of Inconstancy of Evil Angels and Demons Where There is Ample Treaty of Witches and Witchcraft)by Pierre de Lancre (1612) Pierre de Lancre may not have been an original writer but he put his thoughts to action by hunting the witches of the Labourd.  He was known for his belief in the sinful nature of women.  Women, he believed, were so dangerous that a single judge could never be trusted to judge them, because men are weak.  He held that only a panel of many should judge women..

The Triall of Witch-craft: Shewing the True and Right Methode of the Discouery, with a Confutation of Erroneous Wayes by John Cotta (1616)

Pandæmonium, or The Devil’s Cloyster: Being a Further Blow to Modern Sadduceism, Proving The Existence of Witches and Spirits in A Discourse Deduced from The Fall of The Angels, The Propagation of Satan’s Kingdom Before The Flood: The Idolatry of The Ages After Greatly Advancing Diabolical Confederacies, with An Account of the Lives and Transactions of Several Notorious Witches: Also, A Collection of Several Authentick Relations of Strange Apparitions of Dæmons and spectres, and Fascination of Witches, Never Before Printed by Richard Bovet (1641)

An Advertisement to the Jury-Men of England Touching Witches: Together with a Difference Between an English and Hebrew Witch by Robert Filmer (1653)

The Displaying of Supposed Witchcraft: (Wherein is affirmed that there are many sorts of deceivers and impostors, and divers persons under a passive delusion of melancholy and fancy : but that there is a corporeal league made betwixt the devil and the witch, or that he sucks on the witches body, has carnal copulation, or that witches are turned into cats, dogs, raise tempests, or the like, is utterly denied and disproved : wherein also is handled, the existence of angels and spirits, the truth of apparitions, the nature of astral and sydereal spirits, the force of charms, and philters, with other abstruse matters) by John Webster & Jonas Moore (1677)

On Credulity and Incredulity, In Things Natural, Civil, and Divine, etc by T. Garthwait (1668)

The Certainty of The Worlds of Spirits, and Consequently, of The Immortality of Souls. Of The Malice and Misery of The Devils, and The Damned. And of The Blessedness of The Justified: Fully Evinced by Unquestionable Histories of Apparitions, Operations, Witchcrafts, Voices, &c. by Richard Baxter (1691)

The Secret Commonwealth of Elves, Fauns and Fairies by Robert Kirk and Andrew Lang (1691, published 1815)

The Wonders of the Invisible World: Being an Account of the Tryals of Several Witches Lately Executed in New England by Cotton Mather (1693)

Saducismus Triumphatus: or, Full and Plain Evidence Concerning Witches and Apparitions. In Two Parts by Joseph Glanvill, Henry More & Anthony Horneck (1700)

More Wonders of the Invisible World by Robert Calef (1700)

The Impossibility of Witchcraft published by J. Baker (1712)

An Historical Essay Concerning Witchcraft: With Observations Upon Matters of Fact; Tending to Clear the Texts of the Sacred Scriptures, and Confute the Vulgar Errors about that Point. And Also Two Sermons: One in Proof of the Christian Religion; the Other Concerning the Good and Evil Angels by Francis Hutchinson (1720)

The Possibility and Reality of Magick, Sorcery, and Witchcraft, demonstrated. Or, A Vindication Of A Compleat History Of Magick, Sorcery, And Witchcraft In Answer to Dr. Hutchinson’s Historical Essay by Richard Boulton (1722) [Note the use of the K in Magick.]

A Free and Impartial Enquiry Into The Antiquity and Efficay of Touching for The Cure of the King’s Evil by William Beckett (1722)

Δαιμονολογια, or, A Treatise of Spirits: Wherein Several Places of Scripture Are Expounded, Against the Vulgar Errors Concerning Witchcraft, Apparitions, &c. (To which is added An Appendix, containing some reflections on Mr. Boulton’s Historical Essay; entitled The Possibility and Reality of Magick, Sorcery and Witchcraft demonstrated) by Jacques de Daillon, Comte Du Lude (1723)

Demonologia Sacra, or a Treatise on Satans' Temptations by Richard Gilpin (1735) A long and moral warning about the dangers of anything not in the strict Christian lifestyle.

Demoniacs: An Enquiry into The Heathen and The Scripture Doctrine of Daemons; in Which the Hypotheses of the Rev. Mr. Farmer, and Others on this Subject, Are Particularly Considered by John Fell (1779)

A Belief in Witchcraft Unsupported by Scripture: An Essay by James Paterson (1815)

Dictionnaire Infernal (English: Infernal Dictionary) by Jacques Auguste Simon Collin de Plancy (1818)

A Collection of Rare and Curious Tracts on Witchcraft and the Second Sight; With and Original Essay on Witchcraft compiled by David Webster (1820)

The Three Perils of Man; or, War, Women, and Witchcraft by James Hogg (1822)

Witchcraft Detected and Prevented, or The School of Black Art Newly Opened by P. Buchan (1824)

An Essay on Evil Spirits; Or, Reasons to Prove Their Existence: In Opposition to a Lecture, Delivered by the Rev. N.T. [i.e. S.] Heineken, in the Unitarian Chapel, Bradford by William Carlisle (1825)

Letters on Demonology and Witchcraft by Walter Scott (1830)

Lectures on Witchcraft: Comprising A History of The Delusion in Salem, in 1692 by Charles W. Upham (1831)

Demonologia; or, Natural Knowledge Revealed: Being an xposé of Ancient and Modern Superstitions, Credulity, Fanaticism, Enthusiasm, & Imposture, as Connected with the Doctrine, Caballa, and Jargon, of Amulets, Apparitions, Astrology, Charms, Demonology .. Witchcraft, &c. The Whole Unfolding Many Singular Phenomena in The Page of Nature by J.S. Forsyth (1831)

Lives of the Necromancers: or, An Account of the Most Eminent Persons in Successive Ages, Who Have Claimed for Themselves, or To Whom Has Been Imputed by Others, The Exercise of Magical Power by William Godwin (1834)

A Collection of Rare and Curious Tracts, Relating to Witchcraft in The Counties of Kent, Essex, Suffolk, Norfolk, and Lincoln, Between The Years 1618 and 1664. Reprinted Verbatim from The Original Editions by John Russell Smith (1838)

The Philosophy of Witchcraft by John Mitchell & J. Dickie (1839)

The Existence of Evil Spirits Proved; and Their Agency, Particularly In Relation To The Human Race, Explained And Illustrated by Walter Scott (1843)

The Trial of The Pope of Rome: The Antichrist, or Man of Sin Described in The Bible, For High Treason Against The Son of God by Tappan and Dennet (1844)

The Philosophy of Mystery by Walter Cooper Dendy (1845)

Aids To Prophetic Enquiry by Benjamin Willis Newton (1848)

Babylon; Its Revival and Final Desolation; Being The Second Series of Aids To Prophetic Enquiry by Benjamin Willis Newton (1859)

The Antichrist Future: A Tract Written With Relation To Certain Lectures Recently Delivered at The Town Hall, Worthing by Benjamin Willis Newton (1859)

The Phantom World: or, The Philosophy of Spirits, Apparitions by Augustine Calmet (1850) with and Introduction and Notes by Rev. Henry Christmas

Narratives of Sorcery and Magic From the Most Authentic Sources by Thomas Write (1850) (Vol. I &Vol. II)

An History of Magic, Witchcraft, and Animal Magnetism Vol. I by John Campbell Colquhoun (1851)

An History of Magic, Witchcraft, and Animal Magnetism Vol. II by John Campbell Colquhoun (1851)

Magic and Witchcraft by George Moir (1852)

Magic, Witchcraft, Animal Magnetism, Hypnotism and Electro-biology: Being A Digest of The Latest Views of The Author on These Subjects by James Braid (1852)

The Two Babylons: or, The Papal Worship Proved to be The Worship of Nimrod and His Wife by Alexander Hislop (1853,1919) 

Dogme et Rituel de la Haute Magie (English: Transcendental Magic:  Its Doctrine and Ritual) by Alphonse Louise Constant (Eliphas Levi) (1854-1856) (Translated by A.E. Waite in 1896.)

Demonology: or, The Scripture Doctrine of Devils by Joseph Young (1856)

La Clef des Grands Mystères (English: The Key of the Mysteries) by Alphonse Louise Constant (Eliphas Levi) (1861) (Translated by Aleister Crowley)

Witch Stories collected by E. Lynn Linton (1861)

Rebellion and Witchcraft: A Thanksgiving Sermon Preached in Trinity Church, Newark, N.J. by Edmund Neville (1861)

Salem Witchcraft: Comprising More Wonders of the Invisible World by Samuel P. Fowler (1861)

Rome, Antichrist, and The Papacy; Being a Series of Letters Addressed to The Rev. Dr. Manning, Catholic Priest by Edward Harper (1862)

La Sorcière: The Witch of the Middle Ages (Satanism and Witchcraft) by Jules Michelet (1863)

The Gnostics and Their Remains: Ancient and Medieval by Charles William King (1864)

Records of Salem Witchcraft: Copied from The Original Documents Vol. I – W.E. Woodward (1864)

Records of Salem Witchcraft: Copied from The Original Documents Vol. II – W.E. Woodward (1864)

The Superstitions of Witchcraft by Howard Williams (1865)

Salem Witchcraft: With an Account of Salem Village, and A History of Opinions on Witchcraft and Kindred Subjects Vol. I by Charles W. Upham (1867)

Salem Witchcraft: With an Account of Salem Village, and A History of Opinions on Witchcraft and Kindred Subjects Vol. II by Charles W. Upham (1867)

Relation of A Memorable Piece of Witchcraft, At Welton, Near Daventry, in Northhamptonshire by G. Clark (1867)

“Magic” Black and White; Charms and Counter Charms. Divination and Demonology Among the Hindus, Hebrews, Arabs and Egyptians. An Epitome of “Supernaturalism” Magic, Black, White and Natural; Conjuring and Its Relation to Prophecy, Including Biblical and Old Testament Terms and  Words for Magic by Thomas Witton Davis (1868)

A Candid Examination of The Question Whether The Pope of Rome is The Great Antichrist of Scripture by John Henry Hopkins (1868)

Annals of Witchcraft in New England: And Elsewhere in the United States, from Their First Settlement; Drawn Up from Unpublished and Other Well Authenticated Records of the Alleged Operations of Witches and Their Instigator, The Devil by Samuel G. Drake (1869)

The Witchcraft Delusion of 1692 by Thomas Hutchinson (1870)

Witch Hill: A History of Witchcraft by Rev. Z.A. Mudge (1870)

Seership! The Magnetic Mirror: A Practical Guide for Those Who Aspire to Clairvoyance-Absolute: Original, And Selected from Various English and Asiatic Adepts by Paschal Beverly Randolph (1870)

The Soul of Things: or, Psychometric Researches and Discoveries by William & Elizabeth M.F. Denton (1871)

Witch-Poison and The Antidote, or Rev. Dr. Baldwin’s Sermon on Witchcraft, Spiritism, Hell and the Devil Re-Reviewed by James Martin Peebles (1872)

Art Magic; or, Mundane, Sub-Mundane and Super-Mundane Spiritism. (A Treatise in Three Parts and Twenty-Three Sections: Descriptive of Art Magic, Spiritism, The Different Orders of Spirits in the Universe Known to be Related to, or In Communication With Man; Together with Directions for Invoking, Controlling, and Discharging Spirits, and The Uses and Abuses, Dangers and Possibilities of Magical Art by William & Emma Britten (1876)

The Kabbala: The True Science of Light; An Introduction to The Philosophy and Theosophy of The Ancient Sages. Together with a Chapter on Light in the Vegetable Kingdom by Seth Pancoast (1877)

Chaldean Magic; Its Origin and  Development by François Lenormant (1877)

Demoniality; or, Incubi and succubi; (A Treatise wherein is shown that there are in existence on earth rational creatures besides man, endowed like him with a body and a soul, that are born and die like him, redeemed by Our Lord Jesus-Christ, and capable of receiving Salvation or Damnation) by Ludovico Maria Sinistrari & Isidore Liseux (1879)

Revelations of Antichrist; Concerning Christ and Christianity by William Henry Burr (1879)

The Devil’s Legacy to Earth Mortals: Being the Key Note to Black Arts!!Witchcraft, Divination, Omens, Forewarnings, Apparitions, Sorcery, Dæmonologie, Dreams, Predictions, Visions, and  Compacts with the Devil!!: with The Most Authentic History of Salem Witchcraft! by M. Young   (1880)

Witchcraft of New England Explained by Modern Spiritualism by Allen Putname (1880)

Daemonologia: A Discourse on Witchcraft as it was Acted in The Family of Mr. Edward Fairfax, of Fuyston, in The County of York, in the Year 1621, Along with The Only Two Eclogues of The Same Author Known to be in Existence by Edward Fairfax (1882)

The Psychology of The Salem Witchcraft Excitement of 1692 and its Practical Application to Our Own Time by George M. Beard (1882)

Witchcraft in Christian Countries, By Saladin, An Address (1892)

 A Historical Account of The Belief in Witchcraft in Scotland by Charles Kirkpatrick Sharpe (1884)

History of Antichrist; Or An Exposition of Certain and Probable Events Which Concern The “Man of Sin,” His Reign, His Time, and End. According to Holy Scripture and Tradition by Rev. P. Huchedé (1884)

The War of The Antichrist With The Church and Christian Civilization by George F. Dillon (1885)

The Pedigree of the Devil by Frederic Hall (1885)

The Discoverie of Witchcraft by Reginald Scot (1886)

The Mysteries of Magic: A Digest of the Writings of Eliphas Levi by Arthur Edward Waite (1886)

The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy by Helena Petrovna Blavatsky (1888)

Witch, Warlock, and Magician; Historical Sketches of Magic and Witchcraft in England and Scotland by William Henry Davenport Adams (1889)

Earth’s Earliest Ages: And Their Connection with Modern Spiritualism and Theosophy by George Hawkins Pember (1889)

Demonology and Witchcraft: with Especial Reference to Modern Spiritualism, So-Called, and The Doctrines of Demons by Robert Brown (1889)

Ophiolatreia: An Account of The Rites and Mysteries Connected with The Origin, Rise, and Development of Serpent Worship in Various Parts of the World, Enriched with Interesting Traditions, and a Full Description of The Celebrated Serpent Mounds & Temples, The Whole Forming an Exposition of One of The Phases of Phallic, or Sex Worship by Hargrave Jennings (1889)

The Āsurī-Kalpa: A Witchcraft Practice of the Atharva-Veda with an Introduction, Translation, and Commentary by Herbert William Magoun (1889)

Old-Time Punishments by William Andrews (1890)

Diabolology: The Person and Kingdom of Satan by Edward H. Jewett (1890)

All About Devils: An Inquiry as to Whether Modern Spiritualism and Other Great Reforms Come From His Satanic Majesty and His Subordinates in the Kingdom of Darkness by Moses Hull (1890)

The Computation of 666 and Its Relation to Antichristian Systems, But Having Reference to a Person: The Coming Antichrist, Who is to be Overthrown by The Sun of Righteousness by J. Nisbet (1891)

Witchcraft Illustrated: Witchcraft to be Understood. Facts, Theories and Incidents. With a Glance at Old and New Salem and its Historical Resources by Henrietta Kimball (1892)

The Alchemical Writings of Edward Kelly edited by Arthur Edward Waite (1893)

The Occult Sciences: A Compendium of Transcendental Doctrine and Experiment: Embracing an Account of Magical Practices; of Secret Sciences in Connection with Magic; of The Professors of Magical Arts; and of Modern Spiritualism, Mesmerism and Theosophy by Arthur Edward Waite (1891)

Là-Bas (English: Down There, or The Damned) by Joris-Karl Huysmans (1891)

Witchcraft Illustrated: Witchcraft to be Understood. Facts, Theories and Incidents. With a Glance at Old and New Salem and its Historical Resources by Henrietta D. Kimball (1892)

Occult Japan: or, The Way of The Gods: An Esoteric Study of Japanese Personality and Possession by Percival Lowell (1894)

Magic and Mystery: A Popular History by Alfred Thompson (1894)

Septenary Man: or, The Microcosm of The Macrocosm: A Study of The Human Soul in Relation to The Various Vehiles, Or Avenues, Of Consciousness (Technically Known as The Seven Principles) By Means of Which It Brings Itself Into Relation with The Outer Cosmos: Including A Brief Examination of Dream and The Problems of Humanity by Jerome Anderson (1895)

The Evil Eye: An Account of the Ancient & Widespread Superstition by Frederick Thomas Elworthy (1895)

The Literature of Witchcraft in New England by Justin Winsor (1896)

Babylonian Magic and Sorcery: Being “The Prayers of The Lifting of the Hand” by Leonard William King (1896)

The Antichrist Legend: A Chapter in Christian and Jewish Folklore by Wilhelm Bousset (1896)                            

Phallicism in Japan: A Dissertation Presented to The Faculty of Arts, Literature, and Science, of The University of Chicago by Edmund Buckley

Devil-Worship in France by Arthur Edward Waite (1896)

The Devil in Britain and America by John Ashton (1896)

The Witches’ Pharmacopœia by Robert Fletcher (From Bulletin of the Johns Hopkins Hospital August, 1896) (1896)

Apparitions and Thought-Transference: An Examination of the Evidence for Telepathy by Frank Podmore (1896)

The Doctor in History, Literature and Folklore, Etc. by William Andrews (1896)

Universal Religion: A Course of Lessons, Historical and Scientific, on the Various Faiths of the World by Edmund Buckley (1897)

Studies in Psychical Research by Frank Podmore (1897)

The Canon: An Exposition of The Pagan Mystery Perpetuated in the Cabala as The Rule of All the Arts by William Stirling (1897)

The Ancient Wisdom: An Outline of Theosophical Teachings by Annie Besant (1897)

Bibliographical Notes on The Witchcraft Literature of Scotland by John Ferguson (1897)

Magic, Divination, and Demonology among the Hebrews and their Neighbors: Including an Examination of Biblical References and of Biblical Terms by Thomas Witton Davies (1898)

Egyptian Magic: A History of Ancient Egyptian Magical Practices Including Amulets, Names, Spells, Enchantments, Figures, Formulae, Supernatural Ceremonies, and Words of Power by E.A. Wallis Budge (1899)

Solomon and Solomonic Literature by Moncure Daniel Conway (1899)

Aradia; or The Gospel of the Witches by Charles Godfrey Leland (1899)

The History of the Devil and the Idea of Evil by Paul Carus (1900)

Quellen und Untersuchungen zur Geschichte der Hexenwahns und der Hexenverfolgung iin Mittelalter (English: Sources and Studies on The History of The Witch Craze and The Witch Hunts in Middle Ages) by Joseph Hansen (1901)

Thought Power; Its Control and Culture by Annie Besant (1901)

Numbers: Their Occult Power and Mystic Virtue by William Wynn Westcott (1902)

Mary Schweidler, The Amber Witch: The Most Interesting Trial for Witchcraft Ever Known by Wilhelm Meinhold & Lucie Duff Gordon (1903)

Secrets of Voodoo by Milo Rigaud (1903)

Devils by Charles Wall (1904)

The Place of Magic in the Intellectual History of Europe by Lynn Thorndike (1905)

Lord of the World by Robert Hugh Benson (1907)

The Physical Phenomena of Spiritualism, Fraudulent and Genuine: Being a Brief Account of the Most Important Historical Phenomena; A Criticism of Their Evidential Value, And A Complete Exposition of the Methods Employed in Fraudulently Reproducing the Same by Hereward Carrington (1908)

The Naturalisation of the Supernatural by Frank Podmore (1908)

The Ancient Science of Numbers:  The Practical Application of Its Principles in The Attainment of Health, Success, and Happiness by Luo Clement (1908)

Numbers & Letters; or The Thirty-Two Paths of Wisdom by Margaret B. Peeke (1908)

Semitic Magic: Its Origins and Development by Reginald Campbell Thompson (1908)

The Witchcraft Delusion in Colonial Connecticut, 1647-1697 by John M. Taylor (1908)

The Worship of The Dead; or, The Origin and Nature of Pagan Idolatry and its Bearing Upon The Early History of Egypt and Babylonia by John Garnier (1909)

The Divine Mystery: (The Gods, Known in Early Ages as the Incubi and Succbi, Now Known as the Elementals. Solving the Mystery of the Immaculate Conception and How It Was, and Is, Possible. Giving Full Instructions for Development, and How to Come Into Touch With the Elementals. Also The Human Soul Before and After Death. Constitution of Man and the Universe. Key of Gospels. Gospel Initiation. According to Pistis Sophia.) The Inner Mystery by R. Swinburne Clymer (1910)

Spiritism and Psychology by Theodore Flournoy (1911)           

Mysticism: A Study in Nature and Development of Spiritual Consciousness by Evelyn Underhill (1911)

Mind-Power: The Secret of Mental Magic by William Walker Atkinson (1912)

Kabbala Denudata: The Kabbalah Unveiled: Containing The Following Books of the Zohar, The Book of Concealed Mystery, The Greater & Lesser Holy Assembly by S.L. MacGregor Mathers (1912)

Les Formes Élémentaires de la Vie Religieuse (English: The Elementary Forms of The Religious Life) by Émile Durkheim (1912)

The Lost Language of Symbolism: An Inquiry Into The Origin of Certain Letters, Words, Names, Fairy-Tales, Folklore, and Mythologies by Harold Bayley (1912)

The Belief In Immortality and The Worship of The Dead by James George Frazer (1913)          

The Book of Ceremonial Magic by Arthur Edward Waite (1913)

Irish Witchcraft and Demonology by John D. Seymour (1913)

The Philosophy of Natural Magic by Henry Cornelius Agrippa & Edited by L.W. de Laurence (1913)

Jewish Mysticism; An Introduction to the Kabbalah by J. Abelson (1913)

The Romance of Sorcery by Sax Rohmer (1914)

Magic Squares and Cubes by William Andrews (1917)

The Key to the Universe: or A Spiritual Interpretation of Numbers and Symbols by Harriette Augusta & F. Homer Curtiss (1917)

Heavenly Bridegrooms: An Unintentional Contribution to The Erotogenetic Interpretation of Religion by Ida Craddock & Theodore Albert Schroeder (1918)

The Key of Destiny: Sequel to “The Key to the Universe” by Harriette Augusta & F. Homer Curtiss (1925)

Realms of The Living Dead by Harriette Augusta & F. Homer Curtiss (1926)

The Hidden Treasures of Ancient Qabalah. Vol. I. The Transmutation of Passion Into Power by Elias Gewurz (1918)

The Mysteries of the Qabalah Vol. II, Written Down by Seven Pupils of Elias Gewurz (1922)

L’avenir des Sciences Psychiques (English: The Psychology of the Future) by Émile Boirac (1918)

Psychical Phenomena and the War by Hereward Carrington (1918)

Light from Beyond: As Taken Over the Ouija Board by Katherine Mardon Davis (1919)

The Secret of The Successful Use of The Ouija Board by Nellie Irene Walters & Clarisse Eugenie Perrin (1919)

The New Black Magic and The Truth about The Ouija Board by J. Godfrey Raupert (1919)

The Cosmic Relations and Immortality by Henry Holt (1919)

Witchcraft in North Carolina by Tom Peete Cross (1919)

Devil Worship: The Sacred Books and Traditions of the Yezidiz by Isya Joseph (1919)    

The Serpent Power: The Secrets of Tantric and Shaktic Yoga by John Woodroffe (‘Arthur Avalon’) (1919)

Encyclopedia of Occultism by Lewis Spence (1920)

Spiritism and the Fallen Angels in the Light of the Old and New Testaments by James M. Gray (1920)

The Earthen Vessel: A Volume Dealing with Spirit-communication Received in the Form of Book-tests by Pamela Grey (1921)

In The Land of The Living Dead: An Occult Story by Prentiss Tucker (1921)

The Witch-Cult of Western Europe: A Study in Anthropology by Margaret Murray (1921)

Demonism Verified and Analyzed by Rev. Hugh W. White (1922)

Black Magic: An Account of its Beneficial Use in Italy, of its Perversion in Bavaria, and of Certain Tendencies Which Might Necessitate its Study in America by Kenneth L. Roberts (1922)

The Chinese Dragon by L. Newton Hayes (1923)

A History of Magic and Experimental Science by Lynn Thorndike (1923)

The History of Witchcraft and Demonology by Montague Summers (1926)

The Geography of Witchcraft by Montague Summers (1927)

Le Roi Du Monde (English: The Lord of the World) by René Guénon (1927)

The Mysteries and Secrets of Magic by C.J.S. Thompson (1927)

The Magic Island by William Buehler Seabrook (1929)

Witchcraft in Old and New England by George Lyman Kittredge (1929)

Witch Hunting and Witch Trials: The Indictments for Witchcraft from The Records of The 1373 Assizes Held for The Home Circuit AD 1559-1736 by C. L’Estrange Ewen (1929)

Psychic Self-Defense by Dion Fortune (1930)

Through The Gates of Death by Dion Fortune (1930)

Possession: Demoniacal and Other Among Primitive Races, In Antiquity,  The Middle Ages, and Modern Times by T.K. Ọesterreich (1930)

The Science of Folklore ny Alexander H. Krappe (1930)

Light-Bearers of Darkness by Christina Stoddard (1930)

The Trail of the Serpent by Christina Stoddard (1936)

The God of the Witches by Margaret Murray (1931)

Magia Sexualis (English: Sexual Magic) by Paschal Beverly Randolph (1931)

L’Élue Du Dragon (English: The Elected Dragon, or The Chosen Dragon) by Clotilde Bersone (1932)

Fundamentals of the Esoteric Philosophy by G. De Purucker (1932)

The Tree of Lie: An Illustrated Study in Magic by Israel Regardie (1932)

Witchcraft and Demonianism: A Concise Account Derived from Sworn Depositions and Confessions Obtained in The Courts of England and Wales by Cecil L’Estrange Ewen (1933)

Occult Theocrasy by Edith Starr Miller (1933)                

A Treatise on White Magic; or The Way of Discipline by Alice A. Bailey (1934)

The Mystical Qabalah by Dion Fortune (1935)

The Magic Presence by Guy Ballard (‘Godfre Ray King’) (1935)

Primitive Religion by Robert H. Lowie (1936)

The Secret Wisdom of the Qabalah: A Study in Jewish Mystical Thought by J.F.C. Fuller (1937)

A Popular History of Witchcraft by Montague Summers (1937)

The Gnosis; or Ancient Wisdom in the Christian Scriptures by William Kingsland (1937)

Witchcraft, Oracles, and Magic Among The Azande by E.E. Evans-Pritchard (1937)

The Finding of The Third Eye by Vera Stanley Alder (1938)

Jewish Magic and Superstition  by Joshua Trachtenberg (1939)

Witchcraft: Its Power in the World Today by William Seabrook (1940)

The Occult Causes of the Present War by Lewis Spence (1940)

Navajo Witchcraft by Clyde Kluckohn (1944)

Strange Superstitions and Magical Practices by William J. Fielding (1945)

Witchcraft in England by Christina Hole (1945)

Witchcraft and Black Magic by Montague Summers (1946)

Witches, Mediums, Vagrants and the Law by C.E. Loseby (1946)

Four Centuries of Witch-Beliefs: With Special Reference to The Great Rebellion by R.T. Davies (1947)

The White Goddess: A Historical Grammar of Poetic Myth by Robert Graves (1948)

Magic, A Sociological Study by Hutton Webster (1948)

The Magic of Believing by Claude M. Bristol (1948)

The Reappearance of the Christ by Alice Bailey (1948)

The Hero With A Thousand Faces by Joseph Campbell (1949)

Ritual Magic by Eliza Marian Butler (1949)

Shamanism: Archaic Techniques of Ecstasy by Mircea Eliade (1951)

Witchcraft by J.T. Munday, E.M. Voules, & G.W. Broomfield (1951)

Witchcraft by Pennethorne Hughes (1952)

Magic: Its Ritual, Power and Purpose by W.E. Butler (1952)

The Survival of the Pagan Gods: The Mythological Tradition and Its Place in Renaissance Humanism and Art by Jean Seznec (1953)

Witchcraft Today by Gerald Gardner (1954)

The Training and Work of an Initiate by Dion Fortune (1955)

Der Weg Zum Wahren Adepten (English: Initiation Into Hermetics) by Franz Bardon (1956)

Die Praxis Der Magischen  Evokation (English: The Practice of Magical Evocation) by Franz Bardon (1956)

Der Schlüssel Zur Wahren Quabbalah (English: The Key to The True Kabbalah) by Franz Bardon (1956)

Living Magic: The Realities Underlying The Psychical Practices and Beliefs of Australian Aborigines by Ronald Rose (1956)

Oriental Magic by Idries Shah (1956)

A Mirror of Witchcraft by Christina Hole (1957)

The Secret of The Atomic Age: A Search for Man’s True Destiny by Vera Stanley Alder (1958)                                                                                                                  

Witchcraft, Magic & Alchemy by Emile Grillot de Givry (1958)                                                                                                                                               

The Sacred and the Profane: The Nature of Religion by Mircea Eliade (1959)

The Meaning of Witchcraft by Gerald Gardner (1959)

Voodoo in Haiti by Alfred Metraux (1959)

Magic in The Ancient World by Fritz Graf (1959)

The Encyclopedia of Witchcraft and Demonology by Russell Hope Robbins (1959)

The Magician: His Training and Work by W.E. Butler (1959)

Le Matin des Magiciens (English: The Dawn of the Magicians, or The Morning of the Magicians by Louis Pauwels & Jacques Bergier (1960)

A Treasury of Witchcraft by Harry E. Wedeck (1961)

A History of Secret Societies by Arkon Daraul (Idries Shah) (1961)

Demonology, Sympathetic Magic and Witchcraft: A Study of Superstition as it Persists in Man and Affects Him in a Scientific Age by J. Newton Friend (1961)

A Razor for a Goat: A Discussion of Certain Problems in The History of Witchcraft and Diabolism by Elliot Rose (1962)

Melchizedek Truth Principles by George Graham Price (1963)

Witchcraft and Sorcery in East Africa by John Francis Middleton (1963)

The World of The Witches by Julio Caro Baroja (1964)

Forerunners and Rivals of Christianity: From 330BC to 330AD by Francis Legge (1964)

Magic and the Qabalah by W.E. Butler (1964)    

Theories of Primitive Religion by E.E. Evans-Pritchard (1965)

I Benandanti: Stregoneria e culti agrari tra Cinquecento e Seicento (English: The Night Battles: Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Centuries) by Carlo Ginzburg (1966, English 1983)

The Midwife and The Witch by Thomas R. Forbes (1966)

The Black Arts: A Concise History of Witchcraft, Demonology, Astrology, and Other Mystical Practices Throughout the Ages by Richard Cavendish (1967)

Witchcraft in The World Today by C.H. Wallace (1967)

The Hebrew Goddess by Raphael Patai (1967)

The Satanic Bible by Anton LaVey (1969)

European Witchcraft (1969)

Power Through Witchcraft by Louise Huebner (1969)

Apprenticed to Magic by W.E. Butler (1969)

King of the Witches: The World of Alex Sanders by June Johns (1969)

Witchcraft, The Sixth Sense – And Us by Justine Glass (1969)

In The Name of The Devil: Great Scottish Witchcraft Cases by Ronald Seth (1969)

The Ritual Process: Sturcture and Anti-Structure (Foundations of Human Behavior) by Victor W. Turner (1969)

Sane Occultism by Dion Fortune (1969)

Magical Ritual Methods by William G. Gray (1969)

On the Kabbalah and Its Symbolism by Gershom Scholem (1969)

Flying Saucers: A Modern Myth of Things Seen in the Sky by Carl Gustav Jung (Originally published in Switzerland under the title Ein Moderner Mythus von Dingen, die an                                       Himmel Gesehen Werden, 1958. English 1969.)               

The Second Coming: Satanism in America by Arthur Lyons (1970)

Witchcraft & Sorcery edited and compiled by Max Marwick (1970)

Obeah: Witchcraft in the West Indies by Hesketh Bell (1970)

Mastering Witchcraft: A Practical Guide for Witches, Warlocks and Covens by Paul Huson (1970)

Ritual Magic in England: 1887 to the Present Day by Francis King (1970)

The Secret Lore of Magic by Idries Shah (1970)

Sexuality, Magic and Perversion by Francis King (1971)

Death by Enchantment: An Examination of Ancient and Modern Witchcraft by Julian Franklyn (1971)

What Witches Do by Stewart Farrar (1971)

The Occult: A History by Colin Wilson (1971)

Freud, Jung, and Occultism by Nandor Fodor (1971)

Hidden Symbolism of Alchemy and The Occult Arts by Herbert Silberer (formerly titled Problems of Mysticism and Its Symbolism) (1971)

Ancient White Mystical Brotherhood by George Graham Price (1971)

A Manual of Sex Magick by Louis T. Culling (1971)

A Book of Witchcraft by Ramond Lamont-Brown (1971)

Religion and the Decline of Magic: Studies in Popular Beliefs in the Sixteenth and Seventeenth Century England by Keith Thomas

The Magical Revival by Kenneth Grant (1972)

The Occult Explosion: From Magic to ESP-The People Who Made the New Occultism by Nat Freedland (1972)

The Occult Sciences in the Renaissance by Wayne Shumaker (1972)

Witchcraft in Europe 1100-1700: A Documentary History edited by Alan Kors & Edward Peters (1972)

Witchcraft by Roger Hart (1972)

The Secret Rituals of the O.T.O. by Francis King (1973)

Applied Magic by Dion Fortune (1973)

The Search for Abraxas by Nevill Drury & Stephen Skinner (1973)

The Roots of Witchcraft by Michael Harrison (1973)

The New Pagans by Hans Holzer (1973)

The Occult Underground by James Webb (1974)

Eros and Evil: The Sexual Psychopathology of Witchcraft by R.E.L. Masters (1974)

Witches and Sorcerers by Arkon Daraul (Idries Shah) (1974)

The Encyclopedia of Witchcraft & Magic by Venetia Newall (1974)

Witchcraft in the Southwest: Spanish and Indian Supernaturalism on the Rio Grande by Marc Simmons (1974)

The Magic Makers: Magic and Sorcery Through The Ages by David Carroll (1974)

The Psychology of Witchcraft: An Account of Witchcraft, Black Magic and The Occult by Tom Ravensdale & James Morgan (1974)

Religion in Ancient History: Studies in Ideas, Men and Events by S.G.F. Brandon (1974)

Cows, Pigs, Wars, and Witches: The Riddles of Culture by Marvin Harris (1974)

The Leyden Papyrus: An Egyptian Magical Book edited by F.L. Griffith & Herbert Thompson (1974)

The Complete Art of Witchcraft by Sybil Leek (1975)

Your Psychic Powers and How To Develop Them by Hereward Carrington (1975)

Europe's Inner Demons: An Enquiry Inspired by the Great Witch-Hunt by Norman Cohn (1975)

Amulets, Talismans and Fetishes by Arthur S. Gregor (1975)

Black Magic by Michael Aquino (Edited from 1975-2010, now published as The Temple of Set I & II.)

The Occult Establishment by James Webb (1976)

Occultism, Witchcraft, and Cultural Fashions: Essays in Comparitive Religions by Mircea Eliade (1976)

Techniques of High Magic by Francis King & Stephen Skinner (1976)

Satan and Swastika by Francis King (1976)

Pythagorean Palaces: Magic and Architecture in The Italian Renaissance by George Hersey (1976)

European Witch Trials: Their Foundations in Popular and Learned Culture, 1300-1500 by Richard Kieckhefer (1976)

Parapsychology in Intelligence; A Personal Review and Conclusions by Dr. Kenneth A. Kress (1977)

The Dark Side of History: Magic in the Making of Man by Michael Edwardes (1977)

A History of Magic by Richard Cavendish (1977)

The [Simon] Necronomicon by Peter Levenda (‘Simon’) (1977)

Psychology and the Occult by Carl Jung (1977)

Occult Psychology: A Comparison of Jungian Psychology and the Modern Qabalah by Alta J. LaDage (1978)

Kabbalah by Gershom Scholem (1978)

Syndikat Autoren-und Verlagsgesellschaft under the German title of Traumzeit: Über die Grenze zwischen Wildnis und Zivilisation (English: Dreamtime: Concerning the Boundary between Wilderness and Civilization) by Hans Peter Duerr (1978, English 1985)

Voodoo & Hoodoo: Their Tradition and Craft as Revealed by Actual Practitioners by James Haskins (1978)

Satan’s Power: A Deviant Psychotherapy Cult by William Sims Bainbridge (1978)

Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today by Margot Adler (1979)

Witch Hunting, Magic & The New Philosophy: An Introduction to The Debates of The Scientific Revolution 1450-1750 by Brian Easlea (1980)

The Reappearance of The Christ and The Masters of Wisdom by Benjamin Crème (1980)

The Aquarian Conspiracy: Personal and Social Transformation in Our Time by Marilyn Ferguson (1980)

The New Dark Ages Conspiracy by Carol White (1980)

From PSYOP To MindWar by Michael Aquino (1980)

The World, The Flesh, The Devil: A Biographical Dictionary of Witches (1981)

Hitler: The Occult Messiah by Gerald Suster (1981)

Anglo-Saxon Amulets and Curing Stones by Audrey Meaney (1981)

The Rebirth of Magic by Francis King (1982)

The Hidden Dangers of the Rainbow: The New Age Movement and Our Coming Age of Barbarism by Constance Cumby (1983)

The Occult in America: New Historical Perspectives by Howard H. Kerr & Charles L. Crow (1983)

The Witches’ Way: Principles, Ritual and Beliefs of Modern Witchcraft by Stewart & Janet Farrar (1984)

The Alexandrian Book of Shadows compiled by Sekhet Sophia

The Complete Golden Dawn System of Magic by Israel Regardie (1984)

The Complete Magick Curriculum of the Secret Order G.B.G. by Louis T. Culling (1984)

Practical Egyptian Magic by Murry Hope (1986)

Belief in Witchcraft by T.J. Mafico (1986)

A Planned Deception; The Staging of a New Age “Messiah” by Constance Cumby (1986)

The Greek Magical Papyri in Translation; Including the Demotic Spells edited by Has Dieter Betz (1986)

The Wonderful World of Magic and Witchcraft by Leonard Ashley (1986)

The Witch-Hunt in Early Modern Europe by Brian P. Levack (1987)

Witchcraft and Demonology by Francis X. King (1987)

The Archaeology of Ritual and Magic by Ralph Merrifield (1987)

The Voudon Gnostic Workbook by Michael Bertiaux (1988/2007)

The New Magus: Ritual Magic as a Personal  Process by Donald Tyson (1988) [Republished as New Millenium Magic, 1996.]

The Serpent and the Rainbow: A Harvard Scientist’s Astonishing Journey into the Secret Society of Haitian Voodoo, Zombis and Magic by Wade Davis (1985)

A New Piece of Witchcraft by M.J. Geller (1989)

Persuasions of The Witch’s Craft by Tanya Luhrmann (1989)

Storia Notturna: Una Decifrazione del Sabba (English: Ecstasies: Deciphering the Witches’ Sabbath) by Carlo Ginzburg (1989, English 1990)

Buckland’s Complete Book of Witchcraft by Raymond Buckland (1990)

A Witch Alone: The Essential Guide for the Solo Practitioner of the Magical Arts by Marian Green (1991) [Now published as A Witch Alone: Thirteen Moons to Master Natural Magic (2002)]

The Encyclopedia of Mind, Magic & Mysteries by Francis King (1991)

In Pursuit of Satan: The Police and the Occult by Robert Hicks (1991)

The Rise of Magic in Early Medieval Europe by Valerie I.J. Flint (1991)

The Pagan Religions of the Ancient British Isles by Ronald Hutton (1991)

The Hidden and Manifest God: Some Major Themes in Early Jewish Mysticism by Peter Schäfer (1992)

Ritual Magic: What It Is & How To Do It by Donald Tyson (1992)

A True History of Witchcraft by Allen Greenfield (1992)

Dark Doorway of the Beast by Gareth Hewitson-May (1992)
The Study of Solomonic Magic in English by Don Karr (1993, updated through 2010)

Satanic Panic: The Creation of a Contemporary Legend by Jeffrey S. Victor (1993)

Maat Magick: A Guide to Self-Initiation by Margaret Cook-Ingalls (Nema Andahadna) (1994)

Ancient Christian Magic: Coptic Texts of Ritual Power by Marvin Meyer & Richard Smith (1994)

Shaman of Oberstdorf: Chonrad Stoeckhlin and the Phantoms of the Night by Wolfgang Behringer (1994)

Living Witchcraft: A Contemporary American Coven by Allen Scarboro, Nancy Campbell & Shirley Stave (1994)

Hermetic Magic: The Postmodern Papyrus of Abaris by Stephen Flowers (1995)

Never Again The Burning Times: Paganism Revisited by Loretta Orion (1995)

Encyclopedia of Occultism & Parapsychology by J. Gordon Melton (1996)

The Complete Book of Devils and Demons by Leonard Ashley (1996)

Élők és Holtak, Látók és Boszorkányok (English: Between the Living and the Dead:

A Perspective on Witches and Seers in the Early Modern Age) by Éva Pócs

An Introduction to Ritual Magic by Gareth Knight & Dion Fortune (1997)

Lords of the Left-Hand Path: A History of Spiritual Dissent by Stephen Flowers (1997)

The Satanic Ingredients in the Seventeenth Century Witchcraft Debate by Derya Gürses (1997)

Witchcraft and Paganism in Australia by Lynne Hume (1997)

Nature Religion Today: Paganism in the Modern World by Joann Pearson, Richard H. Roberts & Geoffrey Samuel (1998)

Witchcraft Today: An Encyclopedia of Wiccan and Neopagan Tradition by James R. Lewis (1999)

A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States by Helen A. Berger (1999)

Qabalah: The Mystical Heritage of the Children of Abraham by Daniel Hale Feldman (2000)

Magic, Witchcraft and the Otherworld: An Anthropology by Susan Greenwood (2000)

Witchcraft in Europe, 400-1700: A Documentary History edited by Alan Kors & Edward Peters (2000)

Satanism Today: An Encyclopedia of Religion, Folklore, and Popular Culture by James R. Lewis (2001)

The Magician’s Workbook: Practicing The Rituals of The Western Tradition by Donald Tyson (2001)

Enochian Magic for Beginners: The Original System of Angelic Magic by Donald Tyson (2002)

Esoteric Magic and the Cabala by Phillip Cooper (2002)

On African Origins: Creolization and Connaissance in Haitian Vodou by Andrew Apter (2002)

Pagan Theology: Paganism as a World Religion by Michael York (2003)

The Malleus Maleficarum and The Construction of Witchcraft: Theology and Popular Belief by Hans Peter Broedel (2003)

Encyclopedia of Witchcraft: The Complete A-Z for the Entire Magical World by Judika Illes (2004)

Witching Culture: Folklore and Neo-Paganism in America by Sabina Magliocco (2004)

Beyond the Witch Trials: Witchcraft and Magic in Enlightenment Europe by Owen Davies and Willem de Blécourt (2004)

Qabalah, Qliphoth and Goetic Magic by Thomas Karlsson (2004)

Her Hidden Children: The Rise of Wicca and Paganism in America by Chas S. Clifton (2005)

Modern Paganism in World Cultures: Comparative Perspectives by Michael F. Strmiska (2005)

Cunning Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic by Emma Wilby (2005)

The “Antichrist” Training Manual by Raymond Holder (2005)

Vodou in The Age of Mechanical Reproduction by Donald Cosentino (2005)

The Key of the Abyss by Anthony Testa (2006)

The Illustrated Encyclopedia of Witchcraft & Practical Magic by Lorenz Books (2006)

Routes of Wholeness: Jungian and Post-Jungian Dialogues with the Western Esoteric Tree of Life by Lloyd Kenton Keane (2007)

The Appearance of Witchcraft: Print and Visual Culture in Sixteenth-Century Europe by Charles Zika (2007)

Dion Fortune and Her Inner Plane Contacts: Intermediaries in The Western Esoteric Tradition by John Selby (2008)

The Tribe of Witches: The Religion of the Dobunni and Hwicce by Stephen J. Yeates (2008)

Occult Spells, A Nineteenth Century Grimoire by Frederick Hockley (2009)

Representations of Voodoo: The History and Influence of Haitian Vodou Within the Cultural Productions of Britain and America Since 1850 by Louise Fenton (2009)

The Temple of High Magic: Hermetic Initiations in the Western Mystery Tradition by Ina Cüsters-van Bergen (2010)

 A Complete Book of Magic Science by Frederick Hockley (2010)

Battling Demons: Witchcraft, Heresy, and Reform in the Late Middle Ages by Michael Bailey (2010)

Opuscula Magic Vol. I; Essays: Witchcraft and the Sabbatic Tradition by Andrew Chumbley (2010)

Opuscula Magic Vol. II; Essays: Witchcraft and the Crooked Path Sorcery by Andrew Chumbley (2011)

Orishas on the Tree of Life: An Exploration of Creolization Between Afro-Diasporic Religions and Twentieth Century Western Occultism by R. Christopher Feldman (2012)

Approaching the Kabbalah of Maat by Don Karr (2013)

The Dark Lord: H.P. Lovecraft, Kenneth Grant, and  the Typhonian Tradition in Magic by Peter Levenda (2013)

The Encyclopedia of Magic & Witchcraft: An Illustrated Historical Reference to Spiritual Worlds by Susan Greenwood (2014)

Cecil Williamson’s Book of Witchcraft: A Grimoire of the Museum of Witchcraft by Steve Patterson (2014)