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In Part 2 of The Mechanics of Magick: Drumming, Trance, and the Brain, we follow rhythm from the sacred road into the war road and the modern machine. This episode examines war drums, military cadence, synchronized movement, crowd power, ritual physiology, propaganda, slogans, media framing, algorithmic repetition, moral-emotional contagion, and the illusory truth effect. The argument is not that rhythm is evil. The argument is that rhythm is morally flexible and powerful. It can heal, gather, strengthen, command, manipulate, or capture depending on the world built around it. The drum teaches us to hear the visible pulse first, so we can recognize the hidden drums of the modern world: the chant, the slogan, the feed, the notification loop, the soundtrack, the repeated frame, and the rhythm that trains attention before thought has time to speak.
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Rhythm, Marching, Synchrony, and the Group
BodyMcNeill, William H. Keeping Together in Time: Dance and Drill in Human History. Cambridge, MA: Harvard University Press, 1995.
Use for dance, drill, marching, synchronized movement, and “muscular bonding.” This is one of the best historical anchors for the claim that moving together in time can help bind human groups through the body. It belongs in the war drum, marching, military cadence, procession, and crowd-power material.Wiltermuth, Scott S., and Chip Heath. “Synchrony and Cooperation.” Psychological Science 20, no. 1 (2009): 1–5.
Use for the claim that synchronized action can increase cooperation. This supports the argument that marching, chanting, dancing, and acting in time can alter group attachment and behavior.Hove, Michael J., and Jane L. Risen. “It’s All in the Timing: Interpersonal Synchrony Increases Affiliation.” Social Cognition 27, no. 6 (2009): 949–960.
Use for interpersonal synchrony and affiliation. This supports the softer social-bonding side of rhythm: people who coordinate timing can feel more connected.Tarr, Bronwyn, Jacques Launay, and Robin I. M. Dunbar. “Music and Social Bonding: ‘Self-Other’ Merging and Neurohormonal Mechanisms.” Frontiers in Psychology 5 (2014): 1096.
Use for music, synchrony, bonding, self-other merging, endorphins, and why rhythmic group activity can feel socially powerful. This belongs in both crowd sections and the “operator as instrument” material.Reddish, Paul, Ronald Fischer, and Joseph Bulbulia. “Let’s Dance Together: Synchrony, Shared Intentionality and Cooperation.” PLOS ONE 8, no. 8 (2013): e71182.
Use as extra support for synchrony and cooperation. Good optional source if you want more than Wiltermuth and Heath.Ritual Physiology, Crowd Arousal, and Collective EffervescenceKonvalinka, Ivana, Dimitris Xygalatas, Joseph Bulbulia, Uri Schjødt, Else-Marie Jegindø, Sebastian Wallot, Guy Van Orden, and Andreas Roepstorff. “Synchronized Arousal Between Performers and Related Spectators in a Fire-Walking Ritual.” Proceedings of the National Academy of Sciences 108, no. 20 (2011): 8514–8519.
Use for the strongest fire-walking physiology source. This is the study showing synchronized arousal between active ritual performers and related spectators. It supports the claim that intense ritual fields can show up in bodies, not only in symbols.Xygalatas, Dimitris, Ivana Konvalinka, Joseph Bulbulia, and Andreas Roepstorff. “Quantifying Collective Effervescence: Heart-Rate Dynamics at a Fire-Walking Ritual.” Communicative & Integrative Biology 4, no. 6 (2011): 735–738.
Use as a shorter interpretive companion to the PNAS fire-walking study. Good for the phrase “collective effervescence” and for explaining shared heart-rate dynamics in accessible language.Xygalatas, Dimitris. Ritual: How Seemingly Senseless Acts Make Life Worth Living. New York: Little, Brown Spark, 2022.
Use for ritual, pain, synchrony, group bonding, arousal, and embodied social meaning. This is useful when moving from older ritual containers into modern crowd and spectacle.Hobson, Nicholas M., Juliana Schroeder, Jane L. Risen, Dimitris Xygalatas, and Michael Inzlicht. “The Psychology of Rituals: An Integrative Review and Process-Based Framework.” Personality and Social Psychology Review 22, no. 3 (2018): 260–284.
Use for ritual as emotion regulation, performance regulation, social bonding, and formalized action. This supports the “ritual does things, it does not merely represent things” argument.War, Crowds, Mass Movements, and Collective IdentityLe Bon, Gustave. The Crowd: A Study of the Popular Mind. 1895.
Use carefully. Le Bon is historically important for crowd psychology, but outdated and often elitist. Good as a historical source on crowd fear and mass suggestion, but balance it with modern social psychology.Canetti, Elias. Crowds and Power. New York: Viking Press, 1962.
Use for a literary-philosophical treatment of crowds, power, command, fear, and collective bodies. Good for atmosphere and conceptual framing, not as a modern experimental source.Hoffer, Eric. The True Believer: Thoughts on the Nature of Mass Movements. New York: Harper & Brothers, 1951.
Use for mass movements, fanaticism, belonging, identity, resentment, sacrifice, and the psychology of ideological devotion. Use carefully; it is sharp and useful, but not a modern empirical study.Tajfel, Henri, and John C. Turner. “An Integrative Theory of Intergroup Conflict.” In The Social Psychology of Intergroup Relations, edited by William G. Austin and Stephen Worchel, 33–47. Monterey, CA: Brooks/Cole, 1979.
Use for social identity theory, in-groups, out-groups, belonging, status, and group comparison. This supports the claim that slogans and group language do not only communicate ideas; they also mark identity.Tajfel, Henri. Human Groups and Social Categories: Studies in Social Psychology. Cambridge: Cambridge University Press, 1981.
Use as a broader social-identity source. Good for group belonging, categorization, prejudice, and in-group/out-group dynamics.Propaganda, Symbols, Slogans, and Mass CommunicationLasswell, Harold D. Propaganda Technique in the World War. New York: Alfred A. Knopf, 1927.
Use for propaganda as symbolic management, war messaging, enemy construction, morale, and the manipulation of attitudes through stories, reports, images, rumors, and other significant symbols. This is a core Part 2 source.Lasswell, Harold D. “The Theory of Political Propaganda.” The American Political Science Review 21, no. 3 (1927): 627–631.
Use for the clean definition: propaganda as the management of collective attitudes through significant symbols. This is perfect for the slogan/crowd/media rhythm sections.Ellul, Jacques. Propaganda: The Formation of Men’s Attitudes. Translated by Konrad Kellen and Jean Lerner. New York: Alfred A. Knopf, 1965.
Use for propaganda as a modern social technique, not merely lies. Ellul belongs in the “modern machine” argument because he treats propaganda as environmental, repetitive, social, technological, and tied to belonging.Bernays, Edward. Propaganda. New York: Horace Liveright, 1928.
Use for public relations, engineered consent, mass persuasion, and the management of public opinion. Good supporting source, especially if you want advertising and PR to sit beside political propaganda.Herman, Edward S., and Noam Chomsky. Manufacturing Consent: The Political Economy of the Mass Media. New York: Pantheon Books, 1988.
Use if you want a media-system critique: institutional filtering, agenda power, elite framing, and consent formation. This is useful for Part 2 but has a more political-economy angle than the rhythm/trance argument.Media Framing, Agenda-Setting, and Repeated AttentionMcCombs, Maxwell E., and Donald L. Shaw. “The Agenda-Setting Function of Mass Media.” Public Opinion Quarterly 36, no. 2 (1972): 176–187.
Use for agenda-setting: media may not tell people exactly what to think, but it can influence what people think about and how important issues feel. This fits the “repetition trains attention” argument.Entman, Robert M. “Framing: Toward Clarification of a Fractured Paradigm.” Journal of Communication 43, no. 4 (1993): 51–58.
Use for framing: selecting certain aspects of reality and making them more salient. This supports the section on media frames as secular ritual structures that define problems, causes, moral judgments, and remedies.Gitlin, Todd. The Whole World Is Watching: Mass Media in the Making and Unmaking of the New Left. Berkeley: University of California Press, 1980.
Use if you want a historical case study on media framing and protest movements. Good optional source for how movements get shaped, simplified, or distorted by media attention.Postman, Neil. Amusing Ourselves to Death: Public Discourse in the Age of Show Business. New York: Viking Penguin, 1985.
Use as cultural/media theory support for entertainment, spectacle, image, and public discourse. Useful for the “modern machine” angle, but more essayistic than experimental.Repetition, Familiarity, and the Illusory Truth EffectHasher, Lynn, David Goldstein, and Thomas Toppino. “Frequency and the Conference of Referential Validity.” Journal of Verbal Learning and Verbal Behavior 16, no. 1 (1977): 107–112.
Use for the classic repetition/familiarity basis of the illusory truth effect. This supports the claim that repeated statements can gain perceived validity because they become easier and more familiar to process
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Bibliography
Aguilar, L. A., et al. “Total Solar Eclipse Triggers Dawn Behavior in Birds.” Science, 2025. Used for the updated science support showing that the April 8, 2024 total eclipse altered North American bird behavior, including dawn-like vocal responses.
Britannica. “9 Celestial Omens.” Used for the Thales / Battle of the Eclipse tradition and the broader theme of celestial events being interpreted as historical omens.
Britannica. “Apopis.” Used for Apep/Apopis as the serpent enemy of Re/Ra, the demon of chaos, and the force outside the ordered cosmos.
Britannica. “Eclipse — Medieval European.” Used for medieval eclipse records, especially the 733 CE annular eclipse described as a “black and horrid shield.”
Britannica. “Hindu Calendar.” Used for Hindu sacred timing, lunar-solar calendrical structure, and the religious context that helps explain eclipse observance as ritually serious time.
Britannica. “Ma’at.” Used for Ma’at as truth, justice, balance, and cosmic order in ancient Egyptian religion.
Britannica. “Navagraha.” Used for Rahu and Ketu as eclipse-associated shadow planets and lunar-node powers in Indian astral religion.
Britannica. “Samudra Manthana / Churning of the Ocean of Milk.” Used for the mythic background of devas, asuras, amrita, Vishnu, Mohini, Rahu, and Ketu.
Britannica. “Solar Eclipse.” Used for basic solar-eclipse definition and the Moon’s shadow crossing Earth.
Britannica. “The Sun Was Eaten: 6 Ways Cultures Have Explained Eclipses.” Used for comparative eclipse mythology, especially devourer myths, Chinese dragon traditions, Rahu, and Batammaliba reconciliation themes.
Britannica. “What Causes Lunar and Solar Eclipses?” Used for clear basic mechanics of lunar and solar eclipses.
CDLI / Cuneiform Digital Library Initiative. “Solar Omens of Enūma Anu Enlil: Tablets 23 (24)–29 (30).” Used for bibliographic information on van Soldt’s edition of the solar omen tablets.
European Space Agency. “27 August.” Used for the 413 BCE lunar eclipse during the Athenian retreat from Syracuse and Nicias’ delay.
Exploratorium. “Eclipse Stories from Around the World.” Used for global comparative eclipse stories, including Norse wolves, Batammaliba reconciliation, and other recurring mythic patterns.
Foundation for the Preservation of the Mahayana Tradition. “Practice During Solar and Lunar Eclipses.” Used for Tibetan Buddhist practice advice, merit multiplication, and eclipse as intensified sacred time.
Izzuddin, Ahmad, Mohamad A. Imroni, Ali Imron, and Mahsun. “Cultural Myth of Eclipse in a Central Javanese Village: Between Islamic Identity and Local Tradition.” HTS Teologiese Studies/Theological Studies, 2022. Used for Batara Kala, eclipse devouring myths in Java, pregnancy/livestock concerns, and living village practice.
NASA. “Why Do Eclipses Happen?” NASA Science. Used for solar and lunar eclipse geometry, alignment, lunar nodes, and the reason eclipses do not occur every month.
NASA Space Place. “Lunar Eclipses and Solar Eclipses.” Used for simple public-facing explanations of solar and lunar eclipse mechanics.
National Folk Museum of Korea. “Solar and Lunar Eclipse / Ilsik, Wolsik.” Used for Bulgae, the Korean fire dogs from the Dark World who cause eclipses by biting the Sun and Moon.
NOAA NESDIS. “NOAA Satellites View Total Solar Eclipse.” Used for environmental effects during totality, including temperature drops, changes in local air circulation, cloud behavior, and animal confusion.
Rochester, University of. “Surprising Facts and Beliefs About Eclipses During Medieval and Renaissance Times.” Used for the point that medieval astronomers understood eclipse prediction while still interpreting eclipses as morally or religiously serious.
Sefaria. Sukkah 29a. Used for rabbinic material treating eclipses as ominous signs.
Sunnah.com. Sahih al-Bukhari, Book 16, “Eclipses.” Used for the hadith that the Sun and Moon do not eclipse because of the life or death of any person and that the correct response is prayer and invocation.
The Metropolitan Museum of Art. “The Solar Eclipse and the Substitute King.” Used for Mesopotamian eclipse omens, danger to the king, priestly divination, substitute kingship, and the šar pūḫi ritual.
U.S. Fish & Wildlife Service. “Wildlife Behavior and a Solar Eclipse.” Used for darkening skies, cooling temperatures, and wildlife shifting toward nighttime routines.
University of Pittsburgh World History Center. Lilly Taylor, “Solar Eclipses and World History.” Used for the Batammaliba tradition of making peace and ending disputes during eclipse.
van Soldt, Wilfred H. Solar Omens of Enūma Anu Enlil: Tablets 23 (24)–29 (30). Leiden: Nederlands Historisch-Archaeologisch Instituut te Istanbul, 1995. Used for Mesopotamian solar omen literature and the textual archive of unusual solar phenomena.
This keeps Part 1 sourced without dragging Part 2’s Mesoamerica, Andes, North American Indigenous, Australian, Arctic, Pacific, colonial, and modern eclipse-pilgrimage sources into the wrong half.
Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A -
If you enjoy this episode, we’re sure you will enjoy more content like this on The Occult Rejects. In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we’ve got you covered - and it will always be provided free of charge. So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.
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Part 1 focuses on the drum as an ancient technology of altered consciousness. The argument is not that every beat causes trance, or that neuroscience has proven spirits. The stronger argument is that rhythm enters the human organism through hearing, motor prediction, breath, movement, attention, emotion, expectation, culture, and social synchrony. The drum becomes powerful when sound, body, group, ritual frame, and meaning converge. These sources support the archaeology, neuroscience, EEG research, shamanic studies, possession studies, Indigenous and culturally specific drum traditions, ritual theory, placebo and meaning-response research, ceremonial magic, and modern witchcraft material used in the episode.
Core Academic and Scientific Sources
Huels, Emma R., Hyoungkyu Kim, UnCheol Lee, Tirsa Bel-Bahar, Ana V. Colmenero, Alexandra Nelson, Stefanie Blain-Moraes, George A. Mashour, and Richard E. Harris. “Neural Correlates of the Shamanic State of Consciousness.” Frontiers in Human Neuroscience 15 (2021): 610466.
Gordon, Yoel, Golan Karvat, Noa Dagan, and Ayelet N. Landau. “Neural Tracking at Theta Predicts Drumming-Induced Altered States of Consciousness.” Scientific Reports 16, no. 1 (2026): Article 10204.
Aparicio-Terrés, R., et al. “The Neurobiology of Altered States of Consciousness Induced by Drumming and Other Rhythmic Sound Patterns.” Annals of the New York Academy of Sciences, 2025.
Neher, Andrew. “Auditory Driving Observed with Scalp Electrodes in Normal Subjects.” Electroencephalography and Clinical Neurophysiology 13 (1961): 449–451.
Neher, Andrew. “A Physiological Explanation of Unusual Behavior in Ceremonies Involving Drums.” Human Biology 34, no. 2 (1962): 151–160.
Maurer, R., V. K. Kumar, L. Woodside, and R. J. Pekala. “Phenomenological Experience in Response to Monotonous Drumming and Hypnotizability.” American Journal of Clinical Hypnosis 40, no. 2 (1997): 130–145.
Use for monotonous drumming, subjective altered experience, imagery, absorption, and hypnotizability.
Maxfield, Melinda C. “Effects of Rhythmic Drumming on EEG and Subjective Experience.” PhD diss., Institute of Transpersonal Psychology, 1990.
Use as older supporting context on drumming, EEG, imagery, body-image changes, and subjective altered experience. Do not make this the main scientific proof; use it as background.
Nozaradan, Sylvie, Isabelle Peretz, and André Mouraux. “Tagging the Neuronal Entrainment to Beat and Meter.” The Journal of Neuroscience 31, no. 28 (2011): 10234–10240.
Use for EEG evidence that the brain can track beat and meter. This supports the claim that the brain does not merely hear rhythm as background sound; it can represent rhythmic structure in measurable ways.
Nozaradan, Sylvie. “Exploring How Musical Rhythm Entrains Brain Activity with Electroencephalogram Frequency-Tagging.” Philosophical Transactions of the Royal Society B 369, no. 1658 (2014).
Use as broader rhythm/EEG entrainment support. This helps explain frequency-tagging, beat tracking, meter, neural entrainment, and the measurable relationship between rhythmic structure and brain activity.
Thaut, Michael H., Gerald C. McIntosh, and Volker Hoemberg. “Neurobiological Foundations of Neurologic Music Therapy: Rhythmic Entrainment and the Motor System.” Frontiers in Psychology 5 (2015).
Use for rhythm as motor-system timing information. This supports the claim that a beat can become bodily instruction, not just sound for the ear. Especially useful when discussing rhythmic auditory stimulation, motor planning, gait, entrainment, and the auditory-motor bridge.
Ross, Jessica M., John R. Iversen, and Ramesh Balasubramaniam. “Time Perception for Musical Rhythms: Sensorimotor Perspectives on Entrainment, Simulation, and Prediction.” 2022.
Use for rhythm, timing, prediction, sensorimotor entrainment, and the way musical rhythm interacts with time perception.
Hove, Michael J., and Jane L. Risen. “It’s All in the Timing: Interpersonal Synchrony Increases Affiliation.” Social Cognition 27, no. 6 (2009): 949–960.
Use for synchrony and social bonding. This helps support the group-body argument: moving or acting in time with others can increase affiliation.
Wiltermuth, Scott S., and Chip Heath. “Synchrony and Cooperation.” Psychological Science 20, no. 1 (2009): 1–5.
Use for the claim that synchronized movement can increase cooperation and attachment among participants.
Tarr, Bronwyn, Jacques Launay, and Robin I. M. Dunbar. “Music and Social Bonding: ‘Self-Other’ Merging and Neurohormonal Mechanisms.” Frontiers in Psychology 5 (2014): 1096.
Use for music, synchrony, bonding, endorphin/social mechanisms, and why group rhythm can feel like more than private listening.
Fancourt, Daisy, Rosie Perkins, Sara Ascenso, Louise Atkins, Fatima Kilfeather, and Aaron Williamon. “Effects of Group Drumming Interventions on Anxiety, Depression, Social Resilience and Inflammatory Immune Response among Mental Health Service Users.” PLOS ONE 11, no. 3 (2016): e0151136.
Use for modern group-drumming research showing psychological and physiological effects, including anxiety, depression, social resilience, wellbeing, and inflammatory immune response. Use carefully: this does not make group drumming a cure-all. It supports the more grounded claim that embodied rhythm and group participation can affect mood, social connection, and body chemistry.
Bittman, Barry B., et al. “Composite Effects of Group Drumming Music Therapy on Modulation of Neuroendocrine-Immune Parameters in Normal Subjects.” Alternative Therapies in Health and Medicine 7, no. 1 (2001): 38–47.
Use as older supporting material on group drumming and neuroendocrine-immune measures. Keep secondary. Fancourt is cleaner for the main script body.
Archaeology and Deep History of Drums
Lawergren, Bo. “Neolithic Drums in China.” In Music Archaeology in China. 2006.
Use for clay drums in Neolithic China and the deep-history claim that drums are not just poetic symbols of antiquity. They appear in the archaeological record as instruments tied to early sound-making, ceremony, and social order.
Both, Arnd Adje. “Music Archaeology: Some Methodological and Theoretical Considerations.”
Use as general support for why ancient instruments should be treated as ritual and social evidence, not merely decorative objects.
Anthropology, Ethnomusicology, Ritual, and Trance
Rouget, Gilbert. Music and Trance: A Theory of the Relations Between Music and Possession. Translated by Brunhilde Biebuyck. Chicago: University of Chicago Press, 1985.
Essential source. Use for the caution that music does not mechanically or universally cause trance. Rouget helps keep the argument academically serious by emphasizing culture, ritual frame, meaning, and expectation.
Becker, Judith. Deep Listeners: Music, Emotion, and Trancing. Bloomington: Indiana University Press, 2004.
Use for music-linked trancing, emotional absorption, religious experience, and culturally trained ways of listening. This supports the “hearing versus entering” distinction.
McNeill, William H. Keeping Together in Time: Dance and Drill in Human History. Cambridge, MA: Harvard University Press, 1995.
Use for marching, dance, drill, muscular bonding, synchronized movement, and rhythm as social glue. This is useful both for Part 1’s group-body material and Part 2’s war-drum material.
Eliade, Mircea. Shamanism: Archaic Techniques of Ecstasy. Princeton: Princeton University Press, 1964.
Use carefully. Eliade’s phrase “archaic techniques of ecstasy” is powerful, but the episode should also note that later scholarship criticizes his tendency to universalize shamanism.
Winkelman, Michael. Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. 2nd ed. Santa Barbara, CA: Praeger, 2010.
Use for shamanism as a ritual technology involving altered consciousness, healing, social integration, symbolism, and body-brain processes.
Winkelman, Michael. “Shamanism and Psychedelics: A Biogenetic Structuralist Paradigm of Ecopsychology.” European Journal of Ecopsychology 4 (2013): 90–115.
Use as supplemental background on shamanism, altered consciousness, and comparative models of trance and visionary states.
Kontouli, Athanasia, Michael J. Hove, Alexandre Lehmann, Peter Vuust, and Peter E. Keller. “The Rhythms of Trance: Cultural Phenomenology and Neural Mechanisms of Music-Induced Lewis-Williams, David. The Mind in the Cave: Consciousness and the Origins of Art. London: Thames & Hudson, 2002.
Use cautiously for altered states, entoptic imagery, ritual vision, and the relationship between neuropsychology and symbolic culture.
Non-Ordinary States of Consciousness.” Neuroscience & Biobehavioral Reviews, 2026.
Use for the bridge between cultural phenomenology and neuroscience. This supports the point that music-induced trance is not only acoustics; it involves body, training, expectation, culture, environment, and interpretation.
Tart, Charles T., ed. Altered States of Consciousness. New York: Wiley, 1969.
Use as classic altered-state background.
Hultkrantz, Åke. “The Drum in Shamanism.”
Use for classic comparative material on the shamanic drum, especially Arctic, Siberi
Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A -
If you enjoy this episode, we’re sure you will enjoy more content like this on The Occult Rejects. In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we’ve got you covered - and it will always be provided free of charge. So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.
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Core historical / comparative sources
Encyclopaedia Britannica. “moon worship.” Good for the broad comparative frame: lunar symbolism, death-rebirth, hunting vs. agrarian patterns, and why the moon is sometimes male and sometimes female.Encyclopaedia Britannica. “The moon,” in Nature Worship: Celestial Phenomena as Objects of Worship or Veneration. Good for lunar phases, magical timing, menstruation/tides, dangerous dark days, eclipse anxiety, and symbolic variation.Encyclopaedia Britannica. “Celestial phenomena as objects of worship or veneration,” in Nature Worship. Useful for the broader claim that many hunting and gathering societies, and some pastoral and royal cultures, conceived the moon as male.Mesopotamia
Oracc / Ancient Mesopotamian Gods and Goddesses. “Nanna-Suen.” Best core reference for the identity, names, and cultic status of the Mesopotamian moon god.Encyclopaedia Britannica. “Sin.” Best quick reference for Nanna/Sin as moon god, his bull symbolism, Ur, fertility functions, and Nabonidus.Encyclopaedia Britannica. “Enheduanna.” Useful if you want to reference the priestly/literary world attached to the cult of Nanna at Ur.Egypt
Encyclopaedia Britannica. “Khonsu.” Strong for Khonsu as youth, moon god, Pyramid Text background, and Karnak.Encyclopaedia Britannica. “Thoth.” Strong for Thoth as moon god of reckoning, learning, writing, and later Hermetic importance.The Metropolitan Museum of Art. Collections and bulletin material on Iah / Osiris-Iah and Egyptian lunar symbolism. Best for the more specialized lunar material beyond Khonsu and Thoth.Levant / Anatolia / Near East
Encyclopaedia Britannica. “Yarikh.” Best starting point for the Ugaritic / West Semitic moon god and the Nikkal marriage material.Encyclopaedia Britannica. “Kushukh.” Best for the Hurrian moon god, oath function, iconography, and Hittite adoption.Encyclopaedia Britannica. “Religions of the Hittites, Hattians, and Hurrians,” in Anatolian religion. Best broad source for Arma and the Hittite/Luwian/Hurrian lunar world.Encyclopaedia Britannica. “Men.” Best source for the later Anatolian moon god, iconography, and possible tie to Mao.Arabia
Encyclopaedia Britannica. “Arabian religion.” Good for the broad astral background of pre-Islamic Arabian religion.Encyclopaedia Britannica. “Pre-Islamic deities,” in Arabian religion. Essential for Wadd, ʿAmm, Ḥawl, and for correcting outdated claims about Almaqah and Syn.India and Iran
Encyclopaedia Britannica. “navagraha.” Good for Chandra/Soma in astrology and lived Hindu cosmology.Encyclopaedia Britannica. “nakshatra.” Best for lunar mansions, lunar months, and Chandra’s mythic/calendar role.Encyclopaedia Britannica. “soma.” Essential for Soma as sacred drink and later lunar identification.Encyclopaedia Iranica. “Māh Yašt.” Best specialist source for the Iranian moon, lunar phases, and the “seed of the Bull” symbolism.Northern / Eastern Europe
Britannica Kids / Students. “Sól and Máni.” Good clean source for the Norse sibling pair and the male moon.Encyclopaedia Britannica. “Mēness.” Best source for the Baltic moon god, renewal, prayer, and agricultural strength.Encyclopaedia Britannica. “Slavic religion: Folk conceptions.” Essential for the masculine Slavic moon, kinship language, and lunar veneration.Japan
Encyclopaedia Britannica. “Tsukiyomi.” Best short source for Tsukuyomi as moon god.Encyclopaedia Britannica. “Izanagi.” Useful for the birth of Tsukuyomi from purification and the Shintō context.Encyclopaedia Britannica. “Ukemochi no Kami.” Best source for the separation myth involving Tsukuyomi and Amaterasu.Indigenous / circumpolar traditions
Encyclopaedia Britannica. “Oral literatures,” in Mythologies of the Indigenous Peoples of the Americas. Best broad source for the Arctic male moon pursuing his sister the sun.Encyclopedia.com. “Igaluk.” Useful specialist entry for the Inuit moon god story.Mesoamerica
Encyclopaedia Britannica. “Aztec religion.” Best for the Teotihuacán fire myth and Tecciztécatl becoming the moon.Susan Milbrath. “The Moon in Meso-America.” Oxford Research Encyclopedia of Planetary Science (2020). Best specialist source for masculine moon material in Central Mexico and broader lunar roles in Mesoamerica.Qabalah / Jewish mysticism / occult sourcesHistorical Jewish mysticism
Encyclopaedia Britannica. “sefirot.” Best concise source for the sefirot, including Yesod as “foundation.”Encyclopaedia Britannica. “Jewish mysticism,” in Judaism. Good for the broader Kabbalistic context.My Jewish Learning. “What Are the Sefirot?” Good readable support source for explaining sefirot on air.Western esoteric / occult Qabalah
Dion Fortune. The Mystical Qabalah. Weiser, 2000. Strongest single occult source for Yesod as astral foundation, imaginal reservoir, and “treasure house of images” current.Aleister Crowley. 777 and Other Qabalistic Writings of Aleister Crowley. Weiser, 1986. Best for formal occult correspondences, including the Yesod-Moon scheme.Aleister Crowley. Magick Without Tears. New Falcon, 1991. Useful for Crowley’s practical Qabalistic framing.Lon Milo DuQuette. The Chicken Qabalah of Rabbi Lamed Ben Clifford. Weiser, 2001. Good modern, readable summary of Yesod in Western occult terms.Israel Regardie. The Tree of Life: A Study in Magic. Weiser, 1972. Strong for Golden Dawn style Yesod/astral-plane framing.Gareth Knight. A Practical Guide to Qabalistic Symbolism. Weiser, 2001. Very useful for Yesod symbolism and the broader Tree of Life structure.Science / symbolism support
NASA Science. “Moon Phases.” Best source for the simple but important physical point that moonlight is reflected sunlight.NASA Science. “Eclipses.” Useful if you want a clean science-side reference when talking about eclipses before contrasting that with mythic fear and ritual response.
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Biblio
Bernardi, Luciano, Peter Sleight, Gabriele Bandinelli, Simone Cencetti, Luciano Fattorini, Johanna Wdowczyc-Szulc, and Alfonso Lagi. “Effect of Rosary Prayer and Yoga Mantras on Autonomic Cardiovascular Rhythms: Comparative Study.” BMJ 323, no. 7327 (2001): 1446–1449.
Benson, Herbert, John W. Lehmann, Mark S. Malhotra, Ralph F. Goldman, Jeffrey Hopkins, and Mark D. Epstein. “Body Temperature Changes During the Practice of g Tum-mo Yoga.” Nature 295 (1982): 234–236.
Benson, Herbert, Mark S. Malhotra, Ralph F. Goldman, Gregory D. Jacobs, and Jeffrey Hopkins. “Three Case Reports of the Metabolic and Electroencephalographic Changes During Advanced Buddhist Meditation Techniques.” Behavioral Medicine 16, no. 2 (1990): 90–95.
Bremer, Brandon, Lorenzo Wu, Zoran Josipovic, and colleagues. “Mindfulness Meditation Increases Default Mode, Salience, and Central Executive Network Connectivity.” Scientific Reports 12 (2022).
Brewer, Judson A., Patrick D. Worhunsky, Jeremy R. Gray, Yi-Yuan Tang, Jochen Weber, and Hedy Kober. “Meditation Experience Is Associated with Differences in Default Mode Network Activity and Connectivity.” Proceedings of the National Academy of Sciences 108, no. 50 (2011): 20254–20259.
Britton, Willoughby B. and colleagues. Research associated with the “Varieties of Contemplative Experience” project on meditation-related challenges, adverse effects, and safety considerations in contemplative practice.
Crowley, Aleister. Liber E vel Exercitiorum sub figura IX. In the A∴A∴ training corpus. Relevant sections include asana, pranayama, and dharana as foundational magical exercises.
Dennison, Paul. “Insights From an EEG Study of Buddhist Jhāna Meditation.” Frontiers in Human Neuroscience 13 (2019).
Fialoke, Shantala, Helen Weng, and colleagues. “Functional Connectivity Changes in Meditators and Novices During Yoga Nidra Practice.” Scientific Reports 14 (2024).
Fox, Kieran C. R., Savannah Nijeboer, Matthew L. Dixon, James L. Floman, Melissa Ellamil, Samuel P. Rumak, Peter Sedlmeier, and Kalina Christoff. “Is Meditation Associated with Altered Brain Structure? A Systematic Review and Meta-analysis of Morphometric Neuroimaging in Meditation Practitioners.” Neuroscience & Biobehavioral Reviews 43 (2014): 48–73.
Hölzel, Britta K., James Carmody, Mark Vangel, Christina Congleton, Sita M. Yerramsetti, Tim Gard, and Sara W. Lazar. “Mindfulness Practice Leads to Increases in Regional Brain Gray Matter Density.” Psychiatry Research: Neuroimaging 191, no. 1 (2011): 36–43.
Kozhevnikov, Maria, Olesya Louchakova, Zoran Josipovic, and Michael A. Motes. “The Enhancement of Visuospatial Processing Efficiency Through Buddhist Deity Meditation.” Psychological Science 20, no. 5 (2009): 645–653.
Kozhevnikov, Maria, John A. Elliott, Jennifer Shephard, and Klaus Gramann. “Neurocognitive and Somatic Components of Temperature Increases During g-Tummo Meditation: Legend and Reality.” PLOS ONE 8, no. 3 (2013): e58244.
Laukkonen, Ruben E., and Heleen A. Slagter. “From Many to (N)one: Meditation and the Plasticity of the Predictive Mind.” Neuroscience & Biobehavioral Reviews 128 (2021): 199–217.
Lomas, Tim, Juan Carlos Ivtzan, and Itai K. Fu. “A Systematic Review of the Neurophysiology of Mindfulness on EEG Oscillations.” Neuroscience & Biobehavioral Reviews 57 (2015): 401–410.
Lott, James P., Richard J. Davidson, John D. Dunne, Thupten Jinpa, Antoine Lutz, and colleagues. “No Detectable Electroencephalographic Activity After Clinical Declaration of Death Among Tibetan Buddhist Meditators in Apparent Tukdam.” Frontiers in Psychology 11 (2021): 599190.
Lutz, Antoine, Lawrence L. Greischar, Nancy B. Rawlings, Matthieu Ricard, and Richard J. Davidson. “Long-term Meditators Self-induce High-amplitude Gamma Synchrony During Mental Practice.” Proceedings of the National Academy of Sciences 101, no. 46 (2004): 16369–16373.
Lutz, Antoine, Julie Brefczynski-Lewis, Tom Johnstone, and Richard J. Davidson. “Regulation of the Neural Circuitry of Emotion by Compassion Meditation: Effects of Meditative Expertise.” PLoS ONE 3, no. 3 (2008): e1897.
Matko, Karin, Peter Sedlmeier, and colleagues. “Adverse Effects of Meditation and Mindfulness in Clinical Practice.” 2025.
Patanjali. Yoga Sutras. Especially Book III, traditionally describing dharana, dhyana, and samadhi.
Riegner, Gretchen, Fadel Zeidan, and colleagues. “Disentangling Self from Pain: Mindfulness Meditation-Induced Pain Relief Is Driven by Thalamic-Default Mode Network Decoupling.” Pain 164, no. 2 (2023): 280–291.
Tang, Yi-Yuan, Britta K. Hölzel, and Michael I. Posner. “The Neuroscience of Mindfulness Meditation.” Nature Reviews Neuroscience 16 (2015): 213–225.
Vago, David R., and David A. Silbersweig. “Self-awareness, Self-regulation, and Self-transcendence: A Framework for Understanding the Neurobiological Mechanisms of Mindfulness.” Frontiers in Human Neuroscience 6 (2012): 296.
Zeidan, Fadel, and colleagues. Research on mindfulness meditation, pain modulation, attention, and the neural mechanisms of pain relief.
Slagter, Heleen A., Antoine Lutz, Lawrence L. Greischar, Andrew D. Francis, Sander Nieuwenhuis, James M. Davis, and Richard J. Davidson. “Mental Training Affects Distribution of Limited Brain Resources.” PLOS Biology 5, no. 6 (2007): e138.
Use for: Attentional blink, limited attention, and meditation changing how the brain allocates resources.
Hölzel, Britta K., James Carmody, Mark Vangel, Christina Congleton, Sita M. Yerramsetti, Tim Gard, and Sara W. Lazar. “Mindfulness Practice Leads to Increases in Regional Brain Gray Matter Density.” Psychiatry Research: Neuroimaging 191, no. 1 (2011): 36–43.
Use for: Neuroplasticity, repeated practice leaving measurable marks on the brain, and the “practice writes itself into the practitioner” idea.
Laukkonen, Ruben E., and Heleen A. Slagter. “From Many to (N)one: Meditation and the Plasticity of the Predictive Mind.” Neuroscience & Biobehavioral Reviews 128 (2021): 199–217.
Use for: Predictive processing, the brain as a prediction machine, meditation loosening automatic models, and the “veil” argument.
Lutz, Antoine, Julie Brefczynski-Lewis, Tom Johnstone, and Richard J. Davidson. “Regulation of the Neural Circuitry of Emotion by Compassion Meditation: Effects of Meditative Expertise.” PLOS ONE 3, no. 3 (2008): e1897.
Use for: Compassion meditation, loving-kindness, emotional circuitry, and training compassion as a repeatable state rather than just a moral idea.
Kok, Bethany E., Kimberly A. Coffey, Michael A. Cohn, Lahnna I. Catalino, Tanya Vacharkulksemsuk, Sara B. Algoe, Marc A. Brantley, and Barbara L. Fredrickson. “How Positive Emotions Build Physical Health: Perceived Positive Social Connections Account for the Upward Spiral Between Positive Emotions and Vagal Tone.” Psychological Science 24, no. 7 (2013): 1123–1132.
Use for: Loving-kindness, social connection, vagal tone, and the cautious “social nervous system” bridge.
Black, David S., and George M. Slavich. “Mindfulness Meditation and the Immune System: A Systematic Review of Randomized Controlled Trials.” Annals of the New York Academy of Sciences 1373, no. 1 (2016): 13–24.
Use for: Immune-system caution, inflammation markers, cell-mediated immunity, biological aging, and why this material should be framed as tentative rather than miracle healing.
Burić, Ivana, Miguel Farias, Jonathan Jong, Christopher Mee, and Inti A. Brazil. “What Is the Molecular Signature of Mind–Body Interventions? A Systematic Review of Gene Expression Changes Induced by Meditation and Related Practices.” Frontiers in Immunology 8 (2017): 670.
Use for: Stress biology, inflammatory gene expression, NF-kB-related language, and the cautious claim that mind-body practices may affect biology below ordinary mood.
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If you enjoy this episode, we’re sure you will enjoy more content like this on The Occult Rejects. In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we’ve got you covered - and it will always be provided free of charge. So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.
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If you enjoy this episode, we’re sure you will enjoy more content like this on The Occult Rejects. In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we’ve got you covered - and it will always be provided free of charge. So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.
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Bibliography
Aelian. On the Characteristics of Animals. Translated by A. F. Scholfield. Loeb Classical Library. Cambridge, MA: Harvard University Press, 1958–1959.
Assmann, Jan. The Search for God in Ancient Egypt. Translated by David Lorton. Ithaca: Cornell University Press, 2001.
British Museum. “Papyrus of Nesmin; Bremner-Rhind Papyrus, EA10188.” Notes that the Book of Overthrowing Apep appears in columns 22–32, with the Names of Apep in columns 32–33, and gives a production date of 305 BCE.
British Museum. Babylon Teachers’ Resource. Notes Marduk’s association with the snake-dragon or mušḫuššu.
Burkert, Walter. Greek Religion. Translated by John Raffan. Cambridge, MA: Harvard University Press, 1985.
Day, John. God’s Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament. Cambridge: Cambridge University Press, 1985.
Detroit Institute of Arts. “Mushhushshu-Dragon, Symbol of the God Marduk.”
Eliade, Mircea. Patterns in Comparative Religion. Translated by Rosemary Sheed. Lincoln: University of Nebraska Press, 1996.
Etymonline. “Draco.” Notes Greek drakon from derkesthai, “to see clearly.”
Faulkner, R. O. “The Bremner-Rhind Papyrus—III: D. The Book of Overthrowing ‘Apep.” Journal of Egyptian Archaeology 23, no. 2 (1937): 166–185.
Ferdowsi. Shahnameh: The Persian Book of Kings. Translated by Dick Davis. New York: Penguin Classics, 2016.
Herodotus. The Histories. Translated by A. D. Godley. Loeb Classical Library. Cambridge, MA: Harvard University Press, 1920. See especially 2.75 on winged serpents and ibises, and 3.107 on frankincense-guarding serpents.
Hornung, Erik. Conceptions of God in Ancient Egypt: The One and the Many. Translated by John Baines. Ithaca: Cornell University Press, 1982.
Isbell, Lynne A. The Fruit, the Tree, and the Serpent: Why We See So Well. Cambridge, MA: Harvard University Press, 2009.
Jacobus de Voragine. The Golden Legend: Readings on the Saints. Translated by William Granger Ryan. Princeton: Princeton University Press, 2012.
Jones, David E. An Instinct for Dragons. New York: Routledge, 2000.
Le, Quan Van, Lynne A. Isbell, Jumpei Matsumoto, Minh Nguyen, Hikari Hori, Mai Mai, Tomohiro Nishimaru, et al. “Pulvinar Neurons Reveal Neurobiological Evidence of Past Selection for Rapid Detection of Snakes.” Proceedings of the National Academy of Sciences 110, no. 47 (2013): 19000–19005. DOI: 10.1073/pnas.1312648110.
LeDoux, Joseph. The Emotional Brain: The Mysterious Underpinnings of Emotional Life. New York: Simon & Schuster, 1996.
Lincoln, Bruce. Theorizing Myth: Narrative, Ideology, and Scholarship. Chicago: University of Chicago Press, 1999.
MacLean, Paul D. The Triune Brain in Evolution: Role in Paleocerebral Functions. New York: Plenum Press, 1990.
Mayor, Adrienne. The First Fossil Hunters: Dinosaurs, Mammoths, and Myth in Greek and Roman Times. Princeton: Princeton University Press, 2000; revised edition, 2011.
Öhman, Arne, and Susan Mineka. “Fears, Phobias, and Preparedness: Toward an Evolved Module of Fear and Fear Learning.” Psychological Review 108, no. 3 (2001): 483–522.
Pessoa, Luiz. The Cognitive-Emotional Brain: From Interactions to Integration. Cambridge, MA: MIT Press, 2013.
Pliny the Elder. Natural History. Translated by H. Rackham. Loeb Classical Library. Cambridge, MA: Harvard University Press, 1938–1962.
Smith, Mark S. The Ugaritic Baal Cycle. 2 vols. Leiden: Brill, 1994–2009.
Smith, Mark S. The Origins of Biblical Monotheism: Israel’s Polytheistic Background and the Ugaritic Texts. Oxford: Oxford University Press, 2001.
Varenne, Jean, trans. The Rig Veda. New York: Park Street Press, 1984.
Yarshater, Ehsan, ed. “Aždahā.” Encyclopaedia Iranica. Defines aždahā as dragon-like, gigantic snake monsters found in air, earth, or sea, sometimes linked to rain and eclipses.
Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A -
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Links:
https://traditionalistblog.blogspot.com/
https://www.amazon.com/Traditionalism-Mark-J-Sedgwick/dp/0241487935/ref=tmm_pap_swatch_0
https://www.amazon.com/stores/author/B001IXOEIW
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