eBooks de Esoterismo y Ciencias Ocultas. Magia, brujería y espiritismo, página 4 de 34

Those unfamiliar with modern alchemical criticism, even if they have some acquaintance with the mystical labyrinth of the turba philosophorum , will probably learn with astonishment that the opinions of competent judges are divided not only upon the methods of the mysterious Hermetic science, but upon the object of alchemy itself. That it is concerned with transmutation is granted, but with the transmutation of metals, or of any physical substance, into material gold, is strenuously denied by a select section of reputable students of occultism. The transcendental theory of alchemy which they expound is steadily gaining favour, though the two text-books which at present represent it are both out of print and both exceedingly scarce. In the year 1850 A Suggestive Inquiry concerning the Hermetic Mystery and Alchemy, being an attempt to recover the Ancient Experiment of Nature, was published anonymously in London by a lady of high intellectual gifts, but was almost immediately withdrawn for reasons unknown, and which have given occasion, in consequence, to several idle speculations. This curious and meritorious volume, quaintly written in the manner of the last century, originated the views which are in question and opened the controversy.

Cátaros, Templários, Priorado de Sião, o templo do reiSalomão, a obra de Leonardo da Vinci, o Santo Graal e os descendentes de Maria Madalena. Todos esses temas vêm ocupando de forma recorrente a ima

Este guia anual explora temas sobre a espiritualidade paga e a pratica magica, trazendo a cada ediço novas fontes de feitiços, rituais e encantamentos para elevar o poder magico do leitor. Nesta 21a ediço, voce vai encontrar o exclusivo calendario Wicca 2024 com informaçes sobre as fases da Lua, Eclipses, Luas Negras, Rosa e Fora de Curso, incensos e cores para cada dia da semana e as celebraçes pags do mundo. Contem tambem artigos sobre o alfabeto das bruxas; talisms, amuletos e encantamentos; alem de textos sobre o Hoodoo; Obea, a Bruxaria afrocaribenha; e como se conectar com o seu Eu Divino e ter mais equilibrio na vida. No importa o nivel da sua pratica, o Almanaque Wicca 2024 vai inspirar e aprimorar sua conexo com a magia.

THE Sacred Books of Hermes, says Mrs. Child in her admirable compendium, containing the laws, science, and theology of Egypt, were declared by the priests to have been composed during the reign of the Gods, preceding that of their first king, Menes. Allusions on very ancient monuments prove their great antiquity. There were four of them, and the sub-divisions of the whole make forty-two volumes. These numbers correspond exactly to those of the Vedas, which the Puranas say were carried into Egypt by the Yadavas at the first emigration to that country from Hindostan. The subjects treated of in them were likewise similar; but how far the Books of Hermes were copied from the Vedas remains doubtful. They were deposited in the inmost holy recesses of the temples, and none but the higher order of priests were allowed to read them. They were carried reverently in all great religious processions. The chief priests carried ten volumes relating to the emanations of the Gods, the formation of the world, the divine annunciation of laws and rules for the priesthood. The prophets carried four, treating of astronomy and astrology. The leader of the sacred musicians carried two, containing hymns to the Gods, and maxims to guide the conduct of the king, which the chanter was required to know by heart. Such were the reputed antiquity and sanctity of these Egyptian hymns that Plato says they were ascribed to Isis, and believed to be ten thousand years old.

In preparing this series of lessons for students of Western lands, I have been compelled to proceed along lines exactly opposite to those which I would have chosen had these lessons been for students in India. This because of the diametrically opposite mental attitudes of the students of these two several lands.The student in India expects the teacher to state positively the principles involved, and the methods whereby these principles may be manifested, together with frequent illustrations (generally in the nature of fables or parables), serving to link the new knowledge to some already known thing. The Hindu student never expects or demands anything in the nature of "proof" of the teachers statements of principle or method; in fact, he would regard it as an insult to the teacher to ask for the same. Consequently, he does not look for, or ask, specific instances or illustrations in the nature of scientific evidence or proof of the principles taught. He may ask for more information, but solely for the purpose of bringing out some point which he has not grasped; but he avoids as a pestilence any question seeming to indicate argument, doubt of what is being taught him, or of the nature of a demand for proof or evidence.The Western student, on the other hand, is accustomed to maintaining the skeptical attitude of mindthe scientific attitude of doubt and demand for proofand the teacher so understands it. Both are accustomed to illustrations bringing out the principles involved, but these illustrations must not be fanciful or figurativethey must be actual cases, well authenticated and vouched for as evidence. In short, the Western teacher is expected to actually "prove" to his students his principles and methods, before he may expect them to be accepted. This, of course, not from any real doubt or suspicion of the veracity or ability of the teacher, but merely because the Western mind expects to question, and be questioned, in this way in the process of teaching and learning.Consequently, in this series of lessons, I have sought to follow the Western method rather than the Hindu. So far as is possible, I have avoided the flat positive statement of principles and methods, and have sought to prove each step of the teaching. Of course, I have been compelled to assume the existence of certain fundamental principles, in order to avoid long and technical metaphysical and philosophical discussions. I have also had to content myself with the positive flat assertion of the existence of the Astral Plane, Akashic Records, Prana, etc., which are fundamental postulates of Hindu philosophy and occult sciencefor these are established solely by the experience of those who are able to function on the higher planes themselves. But, beyond this I have sought to prove by direct and positive evidence (adapted to the Western mind) every step of my teaching and methods.

As knowledge increases, the attitude of science towards the things of the invisible world is undergoing considerable modification. Its attention is no longer directed solely to the earth with all its variety of objects, or to the physical worlds around it; but it finds itself compelled to glance further afield, and to construct hypotheses as to the nature of the matter and force which lie in the regions beyond the ken of its instruments. Ether is now comfortably settled in the scientific kingdom, becoming almost more than a hypothesis. Mesmerism, under its new name of hypnotism, is no longer an outcast. Reichenbachs experiments are still looked at askance, but are not wholly condemned. Rontgens rays have rearranged some of the older ideas of matter, while radium has revolutionised them, and is leading science beyond the borderland of ether into the astral world. The boundaries between animate and inanimate matter are broken down. Magnets are found to be possessed of almost uncanny powers, transferring certain forms of disease in a way not yet satisfactorily explained. Telepathy, clairvoyance, movement without contact, though not yet admitted to the scientific table, are approaching the Cinderella-stage.

The system which began to be called alchemy in the 6th and 7th centuries of our era had no special name before that time, but was known as the sacred art, the divine science, the occult science, the art of Hermes.A commentator on Aristotle, writing in the 4th century A.D., calls certain instruments used for fusion and calcination "chuika organa," that is, instruments for melting and pouring. Hence, probably, came the adjective chyic or chymic, and, at a somewhat later time, the word chemia as the name of that art which deals with calcinations, fusions, meltings, and the like. The writer of a treatise on astrology, in the 5th century, speaking of the influences of the stars on the dispositions of man, says: "If a man is born under Mercury he will give himself to astronomy; if Mars, he will follow the profession of arms; if Saturn, he will devote himself to the science of alchemy (Scientia alchemiae)." The word alchemia which appears in this treatise, was formed by prefixing the Arabic al (meaning the) to chemia, a word, as we have seen, of Greek origin.

The result of my researches has been the collection of such a number of magic formulas, tales, and poems as would have exceeded reasonable limits, both as to pages and my readers patience, had I published them all. What I have given will, I believe, be of very great interest to all students of classical lore of every kind, and extremely curious as illustrating the survival to the present day of "the Gods in Exile ".

Behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of Nineveh or Thebes, on the crumbling stones of old temples and on the blackened visage of the Assyrian or Egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of India the inspired pages of the Vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. Occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages - when it was reserved exclusively for the education of priests and of kings. It reigned in Persia with the Magi, who perished in the end, as perish all masters of the world, because they abused their power; it endowed India with the most wonderful traditions and with an incredible wealth of poesy, grace and terror in its emblems; it civilized Greece to the music of the lyre of Orpheus; it concealed the principles of all sciences, all progress of the human mind, in the daring calculations of Pythagoras; fable abounded in its miracles, and history, attempting to estimate this unknown power, became confused with fable; it undermined or consolidated empires by its oracles, caused tyrants to tremble on their thrones and governed all minds, either by curiosity or by fear.

Reference to the astral plane, or Kamaloka as it is called in Sanskrit, has frequently been made by Theosophical writers, and a good deal of information on the subject of this realm of nature is to be found scattered here and there in our books; but there is not, so far as I am aware, any single volume to which one can turn for a complete summary of the facts at present known to us about this interesting region. The object of this manual is to collect and make some attempt to arrange this scattered information, and also to supplement it slightly in cases where new facts have come to our knowledge. It must be understood that any such additions are only the result of the investigations of a few explorers, and must not, therefore, be taken as in any way authoritative, but are given simply for what they are worth. On the other hand every precaution in our power has been taken to ensure accuracy, no fact, old or new, being admitted to this manual unless it has been confirmed by the testimony of at least two independent trained investigators among ourselves, and has also been passed as correct by older students whose knowledge on these points is necessarily much greater than ours. It is hoped, therefore, that this account of the astral plane, though it cannot be considered as quite complete, may yet be found reliable as far as it goes.

The particular scheme or system of Magic advocated in the present work is to an extent "sui generis," but to an extent only. It is rather the manner of its application which makes it unique. In Magic, that is to say, the Science of the Control of the Secret Forces of Nature, there have always been two great schools, the one great in Good, the other in Evil the former the Magic of Light, the latter that of Darkness the former usually depending on the knowledge and invocation of the Angelic natures, the latter on the method of evocation of the Demonic races. Usually the former is termed White Magic, as opposed to the latter, or Black Magic.The invocation of Angelic Forces, then, is an idea common in works of Magic, as also are the Ceremonies of Pact with and submission to the Evil Spirits. The system, however, taught in the present work is based on the following conception: () That the Good Spirits and Angelic Powers of Light are superior in Power to the Fallen Spirits of Darkness. () That these latter as a punishment have been condemned to the service of the Initiates of the Magic of Light. (This Idea is to be found also in the Koran; or, as it is frequently and perhaps more correctly written, "Qur-an".) () As a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of the Evil Spirits under the command usually of the Good. () That consequently whenever the Evil Demons can escape from the control of the Good, there is no evil that they will not work by way of vengeance. () That therefore sooner than obey man, they will try to make him their servant, by inducing him to conclude Pacts and Agreements with them. () That to further this project, they will use every means that offers to obsess him. () That in order to become an Adept, therefore, and dominate them; the greatest possible firmness of will, purity of soul and intent, and power of self-control is necessary. () That this is only to be attained by self-abnegation on every plane. () That man, therefore, is the middle nature, and natural controller of the middle nature between the Angels and the Demons, and that therefore to each man is attached naturally both a Guardian Angel and a Malevolent Demon, and also certain Spirits that may become Familiars, so that with him it rests to give the victory unto the which he will. () That, therefore, in order to control and make service of the Lower and Evil, the knowledge of the Higher and Good is requisite

Rediscovering the ancient power of witchcraft that has always been lying within you. Once awakened, this power will give you everything you want and will protect you from the evil of the world. All you have to do is wake up your inner witch, and her power will guide you on this incredible journey called life. Witchcraft is a means for self-improvement, a means that will make you take control of your entire existence and potentially also of your environment, making it a better place. Inside this book, you will discover: Powerful, targeted prayers designed to break the strongholds of witchcraft and demonic oppression. How to identify and dismantle witchcraft operations within the family structure. Biblical strategies for defending your home against spiritual attacks and demonic infiltration. A step-by-step guide to breaking generational curses and releasing your family into divine freedom. Daily practices and spiritual insights to maintain victory and keep your household protected from future attacks. Use the tips and tricks in this book to garner an understanding of the fundamentals of witchcraft and its many incarnations. Without this understanding, your witchcraft practice is doomed to fail before it even gets started. I will show you how to choose the right path that works for you, the way that you want to practice, and different ritual tools you need.

Sublime Occult PhilosophyJudicious Reader: This is true and sublime Occult Philosophy. To understand the mysterious influences of the intellectual world upon the celestial, and of both upon the terrestrial; and to know how to dispose and fit ourselves so as to be capable of receiving the superior operations of these worlds, whereby we may be enabled to operate wonderful things by a natural powerto discover the secret counsels of men, to increase riches, to overcome enemies, to procure the favor of men, to expel diseases, to preserve health, to prolong life, to renew youth, to foretell future events, to see and know things done many miles off, and such like as these. These things may seem incredible, yet read but the ensuing treatise and thou shalt see the possibility confirmed both by reason and example.

Questa e una traduzione letterale del libro IV della Filosofia Occulta di Enrico Cornelio Agrippa, eseguita direttamente sulloriginale latino.Enrico Cornelio Agrippa nacque a Colonia nel 1486. Secondo quanto egli stesso racconta, apprese da suo padre le prime cognizioni di astrologia. Nelle scuole pubbliche di Colonia studio le sette arti liberali e con questa preparazione, alleta di circa 20 anni, si reco a Parigi, dove in breve tempo seppe porre le basi della sua grandissima erudizione in ogni campo della sua competenza e del suo leggendario prestigio in fatto di magia e di scienze occulte.La magia, scrive Agrippa (De Occ. Ph. I, 2,), e la vera scienza, la filosofia piu elevata e piu perfetta, in una parola la perfezione ed il compimento di tutte le scienze naturali... e chiunque vuole operare in magia e necessario sappia e conosca la proprieta della sua propria anima. La sua virtu, misura, ordine e grado nella potenza delluniverso stesso (De Occ. I, 67) e quando, per esempio il mago fa le invocazioni per mezzo della parola, non fa altro che operare per mezzo delle forze stesse della natura, perche le varie parti del mondo si attirano naturalmente a vicenda e reagiscono scambievolmente le une sulle altre, e il mago, invocando per mezzo delle parole, opera per mezzo delle forze della natura, conducendo certe cose per lamore delluna allaltra o attirandole a causa del susseguirsi di una cosa con laltra, o respingendole a causa dellantipatia di una cosa con laltra, seguendo la contrarieta, e differenza delle cose e la moltitudine delle virtu. (De Occ. Ph. II, 67).Tali operazioni non differiscono sostanzialmente da altre operazioni assai piu comuni e di cui nessuno si stupisce, ed il loro effetto e paragonabile allazione magica e trascinante della musica e della eloquenza ed alla forza persuasiva delle esortazioni delle persone care (De Occ. Ph. II, 60).La magia dunque, come dice in merito Arturo Reghini, nella sua dotta introduzione alla sopracitata edizione italiana dei primi tre libri della Filosofia Occulta, non e, secondo Agrippa, la scienza di fare lo impossibile; essa e la scienza integrale della natura, ed i miracoli che il mago compie non sono, come quelli attribuiti ai santi ed ai fondatori di certe religioni, una violazione delle leggi della natura, ma esattamente il contrario, sono il risultato della esplicazione delle forze della natura sono miracoli nel senso etimologico della parola, cioe semplicemente cose degne di essere mirate, non piu prodigiose di qualsiasi altro fenomeno.

Le origini della scienza alchimica, della filosofia ermetica e dellarte spagirica risalgono alla piu remota antichita. Nelle fraternita iniziatiche perdura tuttora la tradizione, che queste opere metafisiche trascendentali fiorissero splendidamente in seno alla misteriosa Atlantide e alla vetusta Lemuria, i cui templi, cinquantamila anni prima di Cristo, lasciarono i loro segreti in retaggio ai santuari indiani e questi agli egiziani.Non potendo risalire ad epoche si remote, che il tempo, che distrugge perfino le idee, con la potenza dissolutrice rende inerte, mi limitero a scrutare la rivelazione egiziana, i cui sacerdotali documenti ci furono trasmessi, sotto forma di geroglifici celati dal triplice velo isiaco...La Scienza Sacra dellEgitto, gelosamente custodita dai collegi magici, comprendeva lintegrita di quello che noi, al di doggi, chiamiamo Occultismo, comprendeva cioe le varie branche della Perfetta Sapienza: la teurgia, la taumaturgia, lastrologia, lalchimia e la magia. Da cio si vede che impossibile considerare isolatamente lo stato duna sola di queste cognizioni: un intimo legame le rappiccava e le rappicca lun laltra, in virtu della legge dellanalogia, che regna sui tre piani delluniverso, e senza il cui aiuto si cade nelle sterili incertezze della specialita contemporanea.Nessun iniziato si puo confinare in una particolarita rigorosa, senza aver prima dato uno sguardo al complesso della scienza dErmete ed imparato ad usare i segni di correlazione, che riuniscono in una sintesi perfetta i molti capitoli del gran libro della natura!I santuari, applicando questo principio nella sua massima estensione, conducevano gli studiosi fino al punto di percepire lunita assoluta sotto le sue diverse forme. Da quel momento era possibile la comunione del corpo umano con la natura naturata o fisica, dellanima con la natura naturale, o provvidenza, e dello spirito con la natura naturante o divina. Questa triade si realizzava mediante la coscienza adeptale, quarto termine dellessere, involgente il ternario con lintuizione o lestasi.

A System Of Physics According To Hermetic Philosophy And Theory And Practice Of The Magisterium. Of the three thousand volumes composing the bibliography of Alchemy, those of Dom Antoine-Joseph Pernety are the only ones in which the theories of the Artificers are exposed with method: he is the first and only writer who has endeavored to present a short, concise and complete system of the Magnum Opus.

This work is in two parts: in the first one, called "The Doctrine of Transcendental Magic", we establish the kabalistic and magical doctrine in its entirety; this here, the second part, is consecrated to the cultus, that is, to Ceremonial Magic. The one is that which the ancient sages termed the Clavicle, the other that which people on the country-side still call the Grimoire. The numbers and subjects of the chapters which correspond in both parts, are in no sense arbitrary, and are all indicated in the great universal key, of which we give for the first time a complete and adequate explanation. Let this work now go its way where it will and become what Providence determines; it is finished, and we believe it to be enduring, because it is strong, like all that is reasonable and conscientious. Contents:IntroductionChapter I - PreparationsChapter Ii - Magical EquilibriumChapter Iii - The Triangle Of PantaclesChapter Iv - The Conjuration Of The FourChapter V - The Blazing PentagramChapter Vi - The Medium And MediatorChapter Vii - The Septenary Of TalismansChapter Viii - Warning To The ImprudentChapter Ix - The Ceremonial Of InitiatesChapter X - The Key Of OccultismChapter Xi - The Triple ChainChapter Xii - The Great WorkChapter Xiii - NecromancyChapter Xiv - TransmutationsChapter Xv - The Sabbath Of The SorcerersChapter Xvi - Witchcraft And SpellsChapter Xvii - The Writing Of The StarsChapter Xviii - Philtres And MagnetismChapter Xix - The Mastery Of The SunChapter Xx - The ThaumaturgeChapter Xxi - The Science Of The ProphetsChapter Xxii - The Book Of Hermes

This work is in two parts: in this one we establish the kabalistic and magical doctrine in its entirety; the other one, called "The Ritual of Transcendental Magic", is consecrated to the cultus, that is, to Ceremonial Magic. The one is that which the ancient sages termed the Clavicle, the other that which people on the country-side still call the Grimoire. The numbers and subjects of the chapters which correspond in both parts, are in no sense arbitrary, and are all indicated in the great universal key, of which we give for the first time a complete and adequate explanation. Let this work now go its way where it will and become what Providence determines; it is finished, and we believe it to be enduring, because it is strong, like all that is reasonable and conscientious. Contents:IntroductionThe CandidateThe Pillars Of The TempleThe Triangle Of SolomonThe TetragramThe PentagramMagical EquilibriumThe Fiery SwordRealizationInitiationThe KabalahThe Magic ChainThe Great WorkNecromancyTransmutationsBlack MagicBewitchmentsAstrologyCharms And PhiltresThe Stone Of The Philosophers - ElagabalusThe Universal MedicineDivinationSummary And General Key Of The Four Secret Sciences

Las lecciones de brujería que aborda Carlos Castaneda conllevan sus postulados a la conclusión de que los misterios del conocimiento secreto se disipan en el acto mismo de cobrar concreción definitiva. Puede advertirse el paralelismo entre la iniciacion guerrera que el autor ha cursado y la disciplina del Zen, en estos tres capitulos: "Un testigo de actos de poder", "El tonal y el nagual" y "La explicacion de los brujos".

Encender una vela significa algo más que dar un poco de luz a nuestra seguridad personal, encender una vela es todo un ritual que nos acerca a los dioses. Utilizar el fuego y las velas en un sentido magico implica el conocimiento y dominio de los elementos que los componen, y nada tiene que ver con la fatalidad y el destino que tiene asignado el hombre. En el caso de las velas, se tira del hilo sutil de la luz, de la iluminacion, del fuego espiritual que consume la materia obstructora... para montar un altar propicio son necesarios: una mesa, preferentemente de madera; un candelabro, preferentemente de barro; un platillo con tierra o sal; un vasito con agua; un perfume, una planta, una flor o incienso; un simbolo o una imagen; y, por supuesto, la vela. Y ya estamos listos para abrirnos paso y encender esa vela capaz de guiarnos en la noche mas oscura y dar sentido a nuestra vida y al mundo.