We’re all familiar with the classic Book of Sacred Magic by Abramelin the Mage, famously translated by McGregor Mathers of the Golden Dawn. What was long considered one of the most authoritative texts in the occult world turned out to be riddled with inaccuracies. But this isn’t a critique of Mathers’ work—his translation was exceptional for the time. The issue lies in the French manuscript he used, which was incomplete and flawed.
“To wield sacred power, you must first reclaim your own name.”
As modern research revealed, the original system comprises not three but four books, and the ceremonies described are far more expansive. This was corrected by Georg Dehn and translated with the help of Stephen Guth. This new edition, with its protective sleeve and dignified binding, is essential for any serious practitioner’s library.
Dehn’s edition enriches the historical narrative with references to powerful figures such as Sigismund of Luxembourg. There’s even speculation about the book’s connections to the vampire orders and the founding of the Order of the Reverse Dragon, which traces back to Vlad the Impaler—better known as Dracula. These connections, while speculative, deepen the esoteric lore surrounding the text.
The revised edition does more than correct—it restores. It honors Mathers while expanding upon his foundation. The structure is split into four books. The first details Abraham’s biography. A Jewish magician from the city of Worms in the 1300s, he wrote in German instead of Hebrew, fearing his son might not know the sacred language. The work was meant as a magical inheritance.
Book Two dives into practical applications—spells for war, love, childbirth, exorcism, invisibility, protection, and court influence. These rituals are vast and detailed, echoing the seriousness of sacred magic.
Book Three focuses on initiation. It outlines the qualities required of the magician, the multi-year preparation process (likely two years in full), and the spiritual and ceremonial rigor involved. It teaches how to prepare the space, the accessories, the prayer room, and how to communicate with both redeemed and unredeemed spirits.
Book Four is where the infamous magical squares are revealed. These include spells to fly, open locks without keys, collapse buildings, and discover hidden truths. It concludes with beautiful rituals involving music, spirits in armor, and divine communication.
The commentary and appendices are invaluable, providing not only modern translations and corrections but insights into the editor’s journey, his historical investigations, and direct facsimiles of original manuscripts.
Even if you never perform the full rite, this book is a cornerstone. It has influenced texts such as Lucifer and the Hidden Demons by Theodore Rose. Understanding its full scope allows magicians to decode and reconstruct their own paths.
In closing, the poetic mysticism of those who walk between worlds. Witchcraft is not just ritual—it’s a romantic rebellion, a dance with the unknown. And sometimes, it takes unfamiliar wisdom to show us the way.
Incomplete Foundations: The traditional three-book version of Abramelin is based on an inaccurate French manuscript; the complete ritual spans four books.
Historical Verification: Georg Dehn’s version includes rigorous historical analysis and manuscript facsimiles for personal investigation.
Initiation as Foundation: True power from the magical squares can only be activated after deep personal initiation.
Interdimensional Communication: The text offers a structured method for invoking divine and infernal spirits through sacred preparation.
Magick as Inheritance: Abraham’s writing to his son frames magick not as secret knowledge, but as spiritual legacy.
Occult Lineage: The influence of this grimoire on figures like Vlad the Impaler hints at deeply rooted esoteric orders.
Pure Imagination Meets Ritual: The spiritual world is subtle and speaks through dreams, sensations, and internal vision—not only dramatic manifestations.
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Before proceeding, please acknowledge and accept our formal position. We do not accept the models proposed by various occult groups that portray angels or demons as abstract beings with agency or will of their own. Rather, we view them purely as representations of the practitioner’s individual psyche. We also regard the reasons for their changes over time and the similarities between cultures as evidence of a shared human unconscious, referred to by Jung as the collective unconscious.
This means it is not “the devil” that makes people do harmful things; people alone are responsible for their actions. When someone has an unhealthy relationship with these parts of the psyche, their experience can become distorted. They may require professional therapy and the guidance of a mental health professional; otherwise, they risk taking these powers of the unconscious to a dark place because those parts have been corrupted by misinformation, trauma, or both.
Our position is that each person is the ruler of their own kingdom/reality, and that spirit has no interest in human affairs and is not subject to an ego.
Accordingly, our interpretation of occult systems—from the Tree of Life and Tree of Death to the Goetia and Shem—is purely symbolic. We treat them through the IFS (Internal Family Systems) model as representational frameworks that illustrate splits within the human psyche, and we work with them in a manner similar to “duality therapy.”
Therefore, any person claiming that a spirit instructed them to do X or Y is expressing a cry for help and should be treated as such.
This is why this movement is clearly marked by the identifier “God Is Not Therapy.” We are not here to provide therapy, but to present a model of these forces and practices for the purpose of understanding, navigating, and working with one’s own unconscious. By proceeding, you acknowledge your responsibility to seek professional assistance if you are experiencing any of these issues before continuing with this work.
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Before proceeding, please acknowledge and accept our formal position. We do not accept the models proposed by various occult groups that portray angels or demons as abstract beings with agency or will of their own. Rather, we view them purely as representations of the practitioner’s individual psyche. We also regard the reasons for their changes over time and the similarities between cultures as evidence of a shared human unconscious, referred to by Jung as the collective unconscious.
This means it is not “the devil” that makes people do harmful things; people alone are responsible for their actions. When someone has an unhealthy relationship with these parts of the psyche, their experience can become distorted. They may require professional therapy and the guidance of a mental health professional; otherwise, they risk taking these powers of the unconscious to a dark place because those parts have been corrupted by misinformation, trauma, or both.
Our position is that each person is the ruler of their own kingdom/reality, and that spirit has no interest in human affairs and is not subject to an ego.
Accordingly, our interpretation of occult systems—from the Tree of Life and Tree of Death to the Goetia and Shem—is purely symbolic. We treat them through the IFS (Internal Family Systems) model as representational frameworks that illustrate splits within the human psyche, and we work with them in a manner similar to “duality therapy.”
Therefore, any person claiming that a spirit instructed them to do X or Y is expressing a cry for help and should be treated as such.
This is why this movement is clearly marked by the identifier “God Is Not Therapy.” We are not here to provide therapy, but to present a model of these forces and practices for the purpose of understanding, navigating, and working with one’s own unconscious. By proceeding, you acknowledge your responsibility to seek professional assistance if you are experiencing any of these issues before continuing with this work.
This content on this website is reservered for registered members only. Please log in to view it.