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In the Pronaos of the Temple of Wisdom

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Author Topic: In the Pronaos of the Temple of Wisdom  (Read 2424 times)
Holy Blood, Holy Grail
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« Reply #45 on: May 11, 2009, 01:29:44 pm »

MAGIC, ACCORDING TO CORNELIUS AGRIPPA.
Cornelius Agrippa of Nettesheim was born of a noble family at Coeln (Cologne) on September 14, in the year 1486. He was a philosopher, physician, lawyer, theologian, soldier, and also a statesman. He studied the Occult Sciences, and is said to have been a good Alchemist. He also organized at Paris a secret society for the purpose of studying the secret sciences. He drew upon himself the hatred and malice of the clergy, whose evil practices he desired to reform, and he was consequently denounced as a black magician and sorcerer, and there are even to-day nearly as many fabulous stories circulating about him

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« Reply #46 on: May 11, 2009, 01:29:54 pm »

as there are in regard to the reputed black magician, Doctor Faustus. He was an open enemy of the Holy Inquisition, continually persecuted by the latter, and therefore he had to change his place of residence very often. While only twenty-four years of age he wrote his celebrated work, "Occulta Philosophia," which in his riper age he greatly improved. His study of the occult side of nature led him to realize the fact that the truth cannot be found in illusions, even if they belong to the supersensual plane of existence, and he therefore says in his book, "De Vanitate Scientiarum": "He who does not prophesy in the truth and power of God, but by means of dæmons and evil spirits, errs. He who produces illusions by magic spells, exorcisms, citations, conjurations, philtres, and other dæmoniacal methods deserves to be punished in hell."

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« Reply #47 on: May 11, 2009, 01:30:07 pm »

Cornelius Agrippa made great effort to restore the true meaning of the term "Magic": a term which means the exercise of spiritual functions which are in possession of the wise; but the ignorant even to this day use the term "Magic," when they want to talk about Sorcery and Villainy, which is not wisdom, but the very thing opposed to it. In regard to his book he says: "I have written it in such a manner that those who are wise will find therein all the information they desire; but to the evil disposed and the sceptic the door to the mysterious realm will remain closed, no matter how hard they may struggle to enter it. If you possess the power of seeing with the eye of reason, the whole sublime magic science will appear before your sight, and you will know the powers which Hermes, Zoroaster, and Apollonius knew."

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« Reply #48 on: May 11, 2009, 01:30:17 pm »

"The Key to the highest and divine philosophy of the mysterious powers of nature is reason. The brighter the sun of reason shines, the more powerful will the intellect grow, and the easier will it become for us to accomplish even the most wonderful things. But if the intellect is in the bonds of flesh, if it cannot overcome the errors received by inheritance and false education, it will be unable to penetrate into the divine mysteries of nature and God. He who wants to enter into the sanctuary must die. He must die to the world and to external sensual attractions, die to his animal instincts and desires. Not that by such a death the soul would become separated from the body; but the soul must be able to step out of the latter. Therefore Paulus writes to the Colossians: 'You have died and your life is hidden with Christ in God'; and at another place he says: 'I know a man (but whether he was in the body or out of the body I do not know, God knows it) he was exalted into the third heaven.' Such a death must he die who wishes to know God, and only few are privileged to do so."

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« Reply #49 on: May 11, 2009, 01:30:25 pm »

"Whatever we read about the irresistible powers of the Magic Art, of the wonderful sights of the Astrologers, etc., will be found to be fables and lies as soon as we take those things in their external and literal meaning. Their external forms cover internal truths, and he who desires to see those truths must be in possession of the divine

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« Reply #50 on: May 11, 2009, 01:30:39 pm »

light of reason, which is in possession of very few. Therefore those who attempt to solve the problems of the divine secrets of nature by the reading of books will remain in the dark; they are led away from the light of reason by the illusive glare of their erring intellect; they arc misguided by the tricks of external astral influences and by erroneous imaginations. They fall continually into error by seeking beyond their own selves that which exists within themselves. You must know that the great cause of all magic effects is not external to ourselves, but operating within ourselves, and this cause can produce all that the Magicians, Astrologers, Alchemists, or Necromancers ever produced. Within ourselves is the power which produces all wonderful things.

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« Reply #51 on: May 11, 2009, 01:30:57 pm »

Nos habitat, non tartara, sed nec sidera coeli
Spiritus in nobis, qui viget, illa facit.

"Magic Science embraces a knowledge of the most sublime and exalted truths, the deepest mysteries in nature, the knowledge of the nature of matter and energy, of the attributes and qualities of all things. By uniting the powers of nature and combining the lower with its corresponding higher counterpart the most surprising effects may be produced. This science is therefore the highest and most perfect of all; she is a sacred and exalted philosophy the culminating point of all."

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« Reply #52 on: May 11, 2009, 01:31:09 pm »

Agrippa regards nature as being a trinity; an elementary (corporeal) astral and spiritual world, and the lower principles are intimately connected with the higher ones, forming thus four more intermediary states; that is to say, seven in all.

The cause of all activity in the universe is the omnipresent principle of Life (being identical with the Will), a function of the universal spirit. This life principle causes the ethereal Soul to act upon the gross element of Matter.

"The Spirit—the Primum mobile—is self-existent and is motion; the body, or the element of matter, is in its essence without motion, and differs so much from the former that an intermediary substance is required by which the Spirit can be united with the body. This intermediary spiritual substance is the soul, or the fifth essence (quinta essentia) because it is not included in the four states of matter, which are called the four elements, but constitutes a fifth element, or a higher state of matter which is perceptible to the physical senses. This soul of the world is of the same form as the world; because as the spirit in man acts upon all the members of his body by means of man's soul, likewise the universal spirit by means of the soul of the universe pervades and penetrates all parts of the latter. There is nothing in the world which does not contain a spark of this universal power; but spirit is most active in those things or beings in whom the activity of soul is strongest.

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« Reply #53 on: May 11, 2009, 01:31:17 pm »

This astral spirit can be rendered very useful to us if we know how

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« Reply #54 on: May 11, 2009, 01:31:29 pm »

to separate it from the other elements, or if we use such things as contain an abundance of it. There are certain things in which this principle is not so deeply sunk into or so strongly amalgamated with the body as it is in others, and such things act powerfully and may produce their counterparts.

This is the great alchemical agent, and in it are contained all productive and generative powers. If this spirit is extracted from gold or silver and united with some other metal it transforms the latter into gold, respectively silver.

There is such a great harmony and unity in nature that every superior power sends its rays through intermediary links down to the lowest, and the most inferior thing may rise up through the scale to the highest. Thus the lowest is connected with the highest comparable to a string of a musical instrument, which vibrates in its whole length if touched at one end. If the lower is acted on it reacts upon the higher, and the highest corresponds to the lowest.

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« Reply #55 on: May 11, 2009, 01:31:42 pm »

A thing of very small size may produce a great effect (as may be seen by the growth of a tree from a seed), but this cannot take place with an elementary quality (physical force). The hidden powers may accomplish a great deal, because they are the properties of the form to which they belong; but the elementary (mechanical or physical) forces, being material, require a great deal of matter to produce great effects upon matter. The powers belonging to the form are called occult powers, because their causes are hidden; that is to say, even the sharpest intellect cannot thoroughly conceive of their nature, and what the philosophers know about them they have learned rather by observation and experience, than by intellectual reasoning.

God created man in His own image. The universe is the image of God and man is the image of nature. Man is therefore, so to say, the . image of the image; in other words a Microcosmos, or little world. The world is a reasonable, living, and immortal being; man is equally reasonable, but he is mortal, or at least divisible. Hermes Trismegistus says that the world is immortal, because no part of it is ever annihilated. Nothing is ever annihilated, and if "to die" means to be annihilated, then is "dying" a term without any reason for its existence; because there is no death in nature. If we say that a man dies, we do not mean to imply that anything of that man perishes; we only mean to say that his body and soul become separated from each other. The true image of God is His Word, Wisdom, Life, Light, and Truth; they exist through Him, and the (spiritual) soul is their image. This is the reason why it is said that we (man in its primitive purity as a spiritual being) have been created in the image of God, and not in the image of the world or its creatures. God can neither be touched with the hand, nor be heard with the external ear, nor be seen with the external eye, and likewise the spirit of man can neither be seen, heard, or touched in this manner. God is infinite and cannot be overpowered by anything, and likewise is man's spirit (spiritual soul)

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« Reply #56 on: May 11, 2009, 01:31:59 pm »

free and can neither be forced nor limited. In God is contained the whole world and everything existing therein, and likewise in the will of man is contained every part of his body. Man being thus stamped and sealed in the image of God as His counterpart, necessarily clothed himself in a form, representing the true image of nature. He is therefore called the second or little world; he contains everything contained in the great world, and there is nothing existing in the latter which is not also truly existing within the organism of man. In him are contained all the elements (principles), each principle according to its own qualities; in him is the ethereal astral body, the vehicle of his soul, corresponding to the firmament of the world; in him is the vegetative power of plants, the principle of sensation, manifest in the animal kingdom, the divine spirit, divine reason, and the divine mind. All this is contained in man, united to a unity and belonging to him by divine right. Man is therefore called by the Bible "the whole creation," and in his aspect as the Microcosm he contains not only all parts of the world, but also contains and comprehends the divinity itself.

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« Reply #57 on: May 11, 2009, 01:32:09 pm »

The natural Soul is the Medium by which the Spirit becomes united with the flesh and the body, through which the latter lives and acts and exercises its functions. This Medium is intelligent, but also so to say corporeal; or to express it perhaps more correctly, the soul takes part in the materiality of the physical body. This is the doctrine of all hermetic philosophers. Man consists of the higher, the intermediary, and the lower principles. The higher ones are called the illuminated spiritual soul, and Moses speaks of it figuratively as having been breathed by God into the nostrils of man. The lowest is the animal soul (anima sensitiva). The apostle Paulus calls it the animal man. The intermediate part is the rational soul which connects the animal soul with the divine mind and takes part in the nature of the two extremes. This part, to become free, must be separated from the lower elements by the power of the Will of which the apostle says, that it is living and cutting like a sword. The divine principle never sins and never consents to sin; but the animal principle sinks continually lower in animal desires unless it is held up by the divine spirit. The highest part of ourselves is never subject to punishment, knows nothing of the sufferings of the lower principle; but returns after being separated from the lower principles to its divine source; but that part which is called the rational soul, and which being free, may choose between rite higher or lower, will, if it continually clings to the highest, become united with God and immortal in him; but if the intellectual principle clings to that which is evil, it will become ultimately evil, and grow to be a malicious demon.

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« Reply #58 on: May 11, 2009, 01:32:17 pm »

God is the centre of the world and enters the heart of man, like a sun-ray. As the spirit of God descends, it surrounds itself with an ethereal substance, forming the Astral body, the vehicle of the soul (the fiery chariot of the soul). From the centre of the heat the spirit

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« Reply #59 on: May 11, 2009, 01:32:29 pm »

radiates into all parts of the body and pervades all its members, combining its own vehicle with the natural heart of the body and with the soul substance generated within the heart. By means of the soul it mixes with and amalgamates with the fluids (the blood, nerve currents, etc.), and with all organs of the body. The soul is therefore equally near to all organs, although she radiates from one organ into another in the same sense as the heat of a fire is intimately connected with air and water, if it is carried from fire to water by means of the air. In this way we may form a conception of the process, by which the immortal spirit by means of its immortal ethereal vehicle may be enabled to adhere to and mix with a dense, mortal, material body. If by disease or otherwise the connection between different parts of the same organism is interrupted, the spirit returns again to the heart. If the life-principle leaves the heart, the spirit departs with the ethereal vehicle and the physical organism dies.

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