Astral Magic

O fim da filosofia vem sendo anunciado por muitos como o último suspiro da Coruja de Minerva. Ao longo do século XX, muitas respostas foram formuladas à "crise das ciências europeias", para usar uma famosa expressão de Edmund Husserl (2012). Usualmente, tais respostas ainda hoje envolvem uma reavaliação da tradição e da história da filosofia. Entre os motivos para a "crise" da filosofia no mundo contemporâneo, usualmente se elencam causas como o esquecimento do ser, a mundialização capitalista desenfreada que levou a uma relativização da tradição europeia, e sua autoconsciência como tradição local, e um esgotamento dos princípios metafísicos responsáveis por atribuir sentido à existência, em uma espécie de esgotamento da linguagem, seja a linguagem filosófica ou a linguagem das ciências da humanidade que dela toma empréstimo para formular seus conceitos e compreender o que chamamos de "realidade". É de uma teoria que desenvolve o último ponto que pretendo partir para articular minha reflexão. O que se pretende aqui é apresentar uma pesquisa em andamento sobre a "topologia do ser" do filósofo Reiner Schürmann, em particular sua interpretação da henologia neoplatônica como o "fim da metafísica grega do Uno" 1 . Para tanto, vou recorrer a uma leitura da ideia de inefabilidade do primeiro princípio do filósofo neoplatônico Damáscio (c. 462-depois de 538), o último chefe da escola platônica de Atenas, fechada pelo

The Picatrix adalah grimoire (buku sihir) abad pertengahan yang berasal dari bahasa Arab berjudul Ghayat al-Hakim ("Tujuan Orang Bijaksana"), yang disusun pada abad ke-10 atau ke-11 dari berbagai sumber. Diterjemahkan ke dalam bahasa Spanyol pada abad ke-13 dan kemudian ke bahasa Latin, Picatrix menjadi pengaruh besar pada tradisi sihir dan esoterisme di Eropa Renaisans, termasuk pengaruhnya pada pemikir seperti Marsilio Ficino. Buku ini memberikan instruksi detail tentang sihir surgawi, termasuk pembuatan jimat, ramuan, dan pemanggilan roh planet, serta sintesis filsafat Hermetisme, Neoplatonisme, dan pemikiran Islam.

Introduction: Faith, Astrology and Reason of State The pontificate of Maffeo Barberini, who ascended to the papal throne with the name of Urban VIII (1623-1644), represents a chapter of extraordinary complexity in the history of the relationships between ecclesiastical power, scientific culture and occult beliefs. At the center of this complexity is a marked duality in her work: Urban VIII, a man deeply convinced of the validity of astrology and coming from a family that "gave it a great deal of credit", was at the same time the architect of one of the most severe sentences ever promulgated against it. He did not hesitate to personally resort to elaborate practices of astral magic for his own protection, making use of the work of Tommaso Campanella, but on 1 April 1631 he issued the bull Inscrutabilis iudiciorum Dei altitudo, an act that drastically increased the penalties against judicial astrology, in particular that applied to the life of the pontiff.

「如其在上，如其在下。」——《翠玉錄》
《翠玉錄》據傳為古埃及賢者赫密士．崔斯莫圖所寫，作為煉金術士、神祕學者的經典文本，深深影響了神祕學的發展，《翠玉錄》晦澀、似神喻般的文句可以有多種解釋：宇宙天體運動與造成的占星影響、煉金過程中的蒸發與凝結，也可以是浩瀚宇宙與渺小人類的對應。除了展現神祕學豐富的詮釋，也體現神祕學中「萬事萬物互為表裡」的核心概念。

神祕學源起可追溯至古希臘早期哲學家對世界構成元素的叩問，中世紀則有煉金術士試圖冶煉「賢者之石」，認為世界真理藏於其中，直至今日，神祕學除了較為人熟知的塔羅牌、占星術外，尚有寶石學與儀式魔法等領域正蓬勃發展。
神祕學更與電影、音樂，甚至是流行時尚領域結合，可謂當今創作者的一大靈感源泉，創作者凝聚歷史文化、神祕學思想與藝術創作，轉化成瑰麗作品的同時，也間接發揚了神祕學。
本書解析歷史上結合神祕學思想的經典畫作與文物，並說明蘊藏其中的視覺符碼意義，除了描繪出各時代神祕學者的實踐歷史與輪廓，更帶給當代神祕學愛好者實踐神祕學的多種可能，讓我們延續渴望真理的精神，且能更接近已追尋數世紀超越物理法則的崇高力量。

本書分為三大部分、九大篇章，從發展最為久遠的占星術起始，到近代流行文化對神祕學的探索，
並搭配超過400張包含畫作、文本與器物的歷史資料，完整說明神祕學綿長的發展歷史。
每章節亦有數個解析單元說明重要作品中圖像意義：
★占星術不只用來預測命運！醫療占星術如何連結星座與人體器官解釋大小病痛？
★英國超現實藝術家李歐諾拉《塔羅美人》如何呈現大阿爾克納塔羅象徵？
★符騰堡的安東妮亞公主祭壇畫如何將猶太密契主義卡巴拉的十輝耀融於畫作中？
無論是神祕學愛好者、電影與遊戲設定迷、視覺藝術創作者，或是歷史愛好者，都能夠從本書中汲取豐沛的神祕能量與知識。

本書特色
★超過400張歷史圖像：包含畫作、文本、攝影與器物，呈現神祕學思想在歷史中創造的藝術精粹。
★〈解碼〉與〈剖析〉單元：深度分析神祕學藝術作品中，符號潛藏之意涵，理解神祕學發展史，更懂如何應用於藝術創作。
★全彩印刷、經典裝幀：全彩印刷細膩呈現每幅神祕學藝術作品，精裝設計增加收藏價值！

Astrology as digenesis is opposite to astronomy originating in technical mathematical functions and physics of astral motions. Its primordial elements are the celestial bodies as objects of adoration with the attribution of devine effects. Space and earth, viewing sites and the azimuth, were regions with a known array of living forms or relevant topographical features under considered celestial patterns. There arose a planetary observation from wheelings and fixed projections and length conditions of shadows, thus there distinguished the moon, sun, bright stars and imprecisely the rest (Losev, 2010). The earliest records are chiefly star pattern catalogs of nilotic and logogram observables as classified lists of religious text. The rise of precession reopened fixed trees monitoring static further observational systems tasked with celestial phenomena. On this basis came the discovery of a fatherly solar nomos, for attempting reckoning body prospects and forecasting similar appearances needed projecting vector solutions of cases to happen. This called for the astronomy of spheres understanding the fixed and wandering stars motion of celestial bodies in interpretation distinctions of the earth format as oblate ellipsoid. Hence an adequate base for practical astrology explored the effects of these celestial phenomena on the earthly objects. A system made with solid solid instruments suggested concrete close stars sought in texts with divine as well as corporeal and characteristic closeness.

The author believes the teachings of Alice Bailey, particularly the “Letters on Occult Meditation,” are of exceptional value and surpass anything published by the Theosophical Society since H.P. Blavatsky. The author argues that Theosophists should recognize and acknowledge this work, regardless of its source, as it provides a lucid and scientific method of attainment on the occult path. The author believes the teachings are an esoteric supplement to Blavatsky’s work and a valuable resource for those seeking practical guidance on the Eastern path.

Based on his own experience of lucid and ordinary dreams, the author conducted a study to establish the possibility of obtaining new and previously unknown information from a dream, which can then be verified in reality, or information about future events that cannot be predicted in advance. It has been established that dreams can be deciphered as a symbolic language based on subconscious associations and contain the main meaning and emotional component of future events that cannot be predicted in any other way and which cannot be influenced. And lucid dreams can sometimes convey such events absolutely accurately. A by-product of the study was the discovery of the author's extrasensory communication with people in a state of light sleep. It has been suggested that the explanation for the reality of dreams may be the ability of the brain to unconsciously predict events based on information received both conventionally and extrasensory. It is proposed to pay attention to these phenomena and conduct a more in-depth study of them.

This paper examines the theoretical foundations of astrology within the Islamic intellectual tradition, with a particular focus on the adaptation and transformation of Aristotelian cosmology through key texts and figures. It analyzes the Ghāyat al-Ḥakīm (Picatrix) and Fī l-tadbīrāt al-falakiyyah, attributed to Alexander of Aphrodisias and adapted by the circle of al-Kindī, tracing their role in the conceptual development of astrology as a science. The study investigates how al-Kindī, his intellectual circle, and Abū Maʿshar al-Balkhī contributed to the integration of astrology within a broader philosophical and theological framework, emphasizing the cosmological and providential roles of the heavenly bodies. By contextualizing the influence of Baghdad as a centre of translation and synthesis, the paper highlights the gradual development of astrological thought that later found resonance in 10th-century al-Andalus. The analysis revisits the notion of the 'astrologization of the Aristotelian cosmos' and examines the relationship between astrology, providence, and human free will, offering new insights into the ways medieval Islamic scholars reconciled celestial influence with metaphysical doctrines. Ultimately, this paper situates astrology within the broader trajectory of medieval Islamic philosophy, shedding light on its epistemological and practical dimensions.

Galileo keenly endorsed a controversial prophetic work by Portuguese Jew Manuel Rosales. All copies of this prophecy were destroyed, with only one single copy remaining, with its Foreword by Galileo. Despite Rosales being denounced altogether nine times by the Holy inquisition, Galileo assisted the publication in Rome of the prophecy, untroubled by its author having been jailed in Portugal! His status as the court philosopher for the Medicis in Florence seems to have given him that confidence.
Official censors have ensured that this text has been omitted from all collections of Galileo's works.

Todos los derechos reservados. Esta publicación no puede ser reproducida, ni en todo ni en parte, ni registrada o transmitida por un sistema de recuperación de información, en ninguna forma ni por ningún medio, sea mecánico, fotoquímico, electrónico, magnético, electroóptico, por fotocopia, o cualquier otro, sin el permiso previo por escrito de la editorial. La Deutsche Nationalbibliothek recoge esta publicación en la Deutsche Nationalbibliografie; los datos bibliográficos detallados están disponibles en Internet en . Para este libro ha sido solicitado un registro en el catálogo CIP de la Biblioteca del Congreso. Ni Fórum XXI ni el editor se hacen responsables de las opiniones recogidas, comentarios y manifestaciones vertidas por los autores. La presente obra recoge exclusivamente la opinión de su autor como manifestación de su derecho de libertad de expression. La Editorial se opone expresamente a que cualquiera de las páginas de esta obra o partes de ella sean utilizadas para la realización de resúmenes de prensa.

Of Fakhr al-Dīn al-Rāzī’s early works, the infamous al-Sirr al-maktūm fī mukhāṭabāt alnujūm seems to be out of place. It engages neither with the kalām tradition, the Eastern ḥikma tradition represented by Avicenna’s works and those of his followers, nor with the traditional disciplines of the madrasa curriculum. Rather, it deals with subjects associated with the controversial disciplines of the “occult,” such as, talismanic magic, astral invocations, and divinatory techniques derived from Hellenic, Near East, Mesopotamian, and Hindu traditions. It also includes a detailed explanation of the natural principles underlying occult phenomena. This paper offers an interpretation al-Sirr al-maktūm within the context of Fakhr al-Dīn’s early intellectual project, especially in light of his philosophical works, such as al-Mabāḥith al-mashriqiyya, al-Mulakhkhaṣ fī al-manṭiq wal-ḥikma, and Sharḥ al-Ishārāt. I argue that rather than being an idiosyncratic and youthful fling with the occult, the Sirr is a central text in Rāzī’s early philosophical career. Not only is Rāzī’s method of inquiry consistent with his approach in his ḥikma works, the Sirr also provides further insights into a number of cosmological doctrines that were being developed in other works of the period, such as the theory of celestial archetypes (Lords of Species, arbāb al-anwāʿ) and the theory of the essential heterogeneity of the human soul. Through a systematic reading of these topics in the Sirr, especially in relation to his other ḥikma works, I will show that Rāzī seems to have envisioned a distinct theory on the cosmic system, one that is intended to rival Avicenna’s doctrine of divine governance and celestial mediation.

John Dee, a prominent mathematician and philosopher of his time, is often misrepresented as a magician and wizard due to his involvement in crystal gazing and alchemy. While he denied practicing necromancy, his association with Edward Kelley, who was accused of such practices, contributed to this misconception. Dee’s pursuit of knowledge, driven by a thirst for truth and a desire for financial stability, led him down a path of occult practices, ultimately resulting in his downfall and obscurity.

The Enochian system, originating from John Dee’s interactions with Edward Kelley, is a complex system of spirit communication with a theosophical core. While Dee’s connections to occult figures are limited, he is often linked to the Rosicrucian mystery, particularly through a tract by Philippus à Gabello. However, this connection is speculative, as Gabello’s work builds upon Dee’s ideas rather than being a direct imitation.

Arthur Edward Waite praises Mr. Tait for his reprint of Mrs. Atwood’s “Suggestive Inquiry into the Hermetic Tradition,” noting its rarity and high cost. While acknowledging the book’s value, Waite points out its uncritical approach to alchemical texts and its lack of distinction between different alchemical traditions. Despite this, he finds Mrs. Atwood’s thesis on Greek Mysteries profound and original, drawing parallels with the works of Eckehart and Ruysbroeck.Arthur Edward Waite praises Mr. Tait for his reprint of Mrs. Atwood’s “Suggestive Inquiry into the Hermetic Tradition,” noting its rarity and high cost. While acknowledging the book’s value, Waite points out its uncritical approach to alchemical texts and its lack of distinction between different alchemical traditions. Despite this, he finds Mrs. Atwood’s thesis on Greek Mysteries profound and original, drawing parallels with the works of Eckehart and Ruysbroeck.

Heinrich Khunrath, an illuminated Christian Kabalist and alchemist, is often associated with Rosicrucianism due to shared interests in mystic theosophy and Hermetic Mysteries. However, he lived before the emergence of Rosicrucianism and there is no evidence linking him to the movement. Despite his significant work, “Amphitheatre of Eternal Wisdom,” Khunrath remained obscure during his lifetime, dying in poverty in Dresden.

The Amphitheatre of Eternal Wisdom by Khunrath, a Protestant theosopher, presents an apocalyptic view of Kabalistic and Hermetic Mystery. The work, which includes engravings of an alchemist’s oratory, the Gate of Eternal Wisdom, and the Rose of Light, suggests that alchemical work is a path of devotion and contemplation. Khunrath’s text, a commentary on biblical passages, emphasizes the purification of the soul through contemplation and union with God, ultimately leading to the Blessed Vision.

Neste artigo, demonstraremos de que modo o fenômeno esotérico pode ser compreendido como um resultado de entrelaçamentos transculturais, tomando como objeto de análise o primeiro capítulo do Lemegeton, intitulado "Of the Arte Goetia", um grimório de magia salomônica que trata da invocação de espíritos. Para fundamentar nossa análise, utilizaremos dois conceitos teóricos fundamentais: a noção de “vórtice histórico”, desenvolvida pela historiadora brasileira Aline Dias da Silveira, e a concepção de esoterismo elaborada por Kocku von Stuckrad. Com base nesses arcabouços teóricos, definiremos o que entendemos por transculturalidade e vórtice histórico, estabelecendo, em seguida, uma relação entre esses processos e o fenômeno esotérico presente no Goetia.

This text delves into the occult influence of the Count de Saint Germain on the Theosophical Movement, focusing on the revelations made by its founders, H.P. Blavatsky and H.S. Olcott. It highlights the significance of caution in accepting occult knowledge, emphasizing the need for justification through established teachings. The text also explores the Hungarian Initiate, one of Olcott’s teachers, shedding light on the diverse spiritual influences shaping the Theosophical Society’s early years.

The Colonel, an exception to the rule, openly confessed his weaknesses and the importance of self-discipline in connecting with the Masters. He emphasized the transformative power of self-development, highlighting the struggle to subdue evil passions and develop the higher nature. Despite setbacks, the Colonel remained resolute in his pursuit of spiritual growth and knowledge, determined to win back the support of the Masters, including the Hungarian Mahatma, through his unwavering will and self-control.

The Colonel recounts an incident where a Mahatma, occupying H.P.B.’s body, demonstrated the dangers of light entering the eyes and crown of the head during body possession. This event is connected to the story of Shankaracharya, who possessed a deceased king’s body to gain experience in love. The Colonel also mentions an “artistic Somebody” who occasionally used H.P.B.’s body, possessing artistic talent and a passion for mechanical invention, suggesting this entity was the Hungarian Adept.

The Colonel recounts a rebuke from the Hungarian Adept for selfishly withholding a pencil. The Adept demonstrated his power by conjuring a dozen identical pencils, teaching the Colonel a lesson about generosity.

The article analyzes the relationship between the Akkadian word egirtu, the Biblical Aramaic ʾiggrâ , and the Biblical Hebrew ʾiggeret, all meaning “letter,” and reviews how Assyrians perceived the Aramaic alphabetic script. First, I discuss the pertinence and probability of Stephen Kaufman’s proposal of the way the Aramaic alphabetic linear script was perceived by the Assyrians, designating it with the term egēru “lying transversally across” when compared to the more vertical Akkadian cuneiform script. Is the example of the bilingual Assyrian-Aramaic Tell Fekheryeh stele that he adduces in support of his hypothesis sufficient to sustain this explanation? Is Stefan Maul’s proposal more promising, with the name of the scribe writing on clay tablets being ṭupšarru in Akkadian, from Sumerian (lúdub-sar) “the man writing the tablet,” while the scribe writing in Aramaic alphabetic script would be (lúA.BA), rendered as “the man of the alphabet”, where the syntagm A.BA most probably refers to the order of the Aramaic alphabet? How can we reconcile this proposal with the chronological issue of the occurrence of (lúA.BA) already by the end of the second millennium BCE in Ugarit? Second, I review different proposals concerning the etymology of the Akkadian word egirtu: Is the word originally Aramaic and adopted in Akkadian as W. von Soden argued? Is the relationship and etymology of Akkadian egirrû “utterance” with Aramaic and Hebrew made by Oppenheim defensible? I examine the latest studies of the term for “letter” by Paul Dion, Robert Köbert, and Paul Mankowski and show the pertinence of Benno Landsberger’s initial suggestion of deriving Akkadian egirtu from Sumerian inim.gar “to place a word.” Third, a series of examples culled from Old Babylonian Mari letters stemming from the Northwest Semitic domain sheds new light on this issue, allowing for a contextual explanation of the etymology and understanding of the meaning of the term for “letter,” as “placing a word” with someone about another person. Finally, this new understanding of the term “letter” offers possibilities in developing some theological implications about the Scripture perceived as a “letter,” or a “word that has been placed” with human transmitters for other humans informing them about God.

London’s history is deeply intertwined with the occult and mysterious, attracting practitioners of the arcane arts for centuries. From ancient legends associating the city’s founding with Brutus and the protection of the Tower of London by the head of Brennus, to prophecies attributed to Merlin, London’s past is rich in supernatural elements. The city’s reputation as a place of wealth and abundance, akin to the mythical Cockaigne, further contributed to its allure, attracting millions seeking prosperity.

London has a rich history of occult figures, including Dr. John Dee, a scholar and astrologer who believed in both occult sciences and superstition. Robert Fludd, a prominent Rosicrucian, focused on arcane medicine and human magnetism, while Elias Ashmole and John Heydon were associated with alchemy and Rosicrucianism. The city’s occult archives also include traces of fairy beliefs, evident in local legends and historical accounts of fairy frauds.

The Rosicrucians, a mysterious organization from the 17th century, claimed to possess secret teachings from their founder, Father C.R.C., Christian Rosenkreutz. Their story, likely symbolic, depicts Father C.R.C.’s journey of enlightenment and the founding of the Rosicrucian Fraternity. Despite numerous pseudo-organizations and false claims, the true nature of the Rosicrucians remains elusive, with their teachings accessible only to those who develop their spiritual faculties.

For a long time, it was believed in Assyriology and related disciplines that šumma sentences, or grammatical conditionals, which appeared in cuneiform texts and tablets of astrology, exorcism, law, extispicy, oneiromancy, medicine, and divination, were linguistic expressions of logical conditionals. F. Rochberg (2010; 2016) extended this belief, suggesting that they are even material conditionals. Andrew Schumann (2017; 2020; 2021) followed this, claiming that, as a result, we can trace the origin of symbolic logic in cuneiform writings, through which it moved to Greece. In this paper, after presenting this approach, I will challenge it by showing that šumma/IF sentences and similar constructs in cuneiform literature are arguments or implications that suffer from the same confusion between conditional and implication that Quine (1953/1966) highlighted when criticizing C.I. Lewis.

In a world increasingly shaped by artificial intelligence, virtual reality, and decentralized networks, the timeless wisdom of the Mystery Traditions is not fading into obscurity-it is evolving.

The Metaversal Rosicrucian Order emerges as a visionary reformation of ancient esotericism that transcends the boundaries of matter, space, and time.

This transformative concept is explored in my two works: "The Temple of Airder: The Metaversal Rosicrucian Order", and its sequel, "Solara: The Digital Ai.Chemist"-both part of The Metaversal Rosicrucian Order series.

The Theosophical Society was founded to promote occult research and establish a Brotherhood of Humanity. While the Society has brought Theosophical teachings to many, it has yet to achieve its goal of universal brotherhood. To succeed, more individuals must apply Theosophical principles in their lives and actively promote the Path of hastened evolutionary unfoldment.

The Ancient Mysteries, with their emphasis on spiritual unfoldment and initiation, could be restored to address modern world crises. The Theosophical Society, founded by H.P. Blavatsky, aims to promote this knowledge and the existence of the Mystery Tradition. The Society’s objectives, including Discipleship and Initiation, could be expanded to include affirming the continuance of the Mystery Tradition.

The Mystery Tradition, with its emphasis on Discipleship and the oneness of all people, should be more widely known. Theosophical literature and meetings can serve as effective platforms to disseminate this knowledge, potentially counteracting the cruelty in the world. However, it is crucial to distinguish between true and false occult teachings, as spurious claims can mislead aspirants.

In this three-part article we focus on the text of Ibn ʿArabī’s Fihrist,
a listing of his writings which was composed sometime before
627/1229 in response to a request from one of his students. After a
brief overview of the contents, we discuss in detail the substantial
section that involves an alphabetical coding, and the special and
often complex relationship between the title of each work and the
letter or letters assigned to it. Part 1 provides a general introduction,
an explanation of how the alpha-numeric abjad system is employed
in the text, and a detailed analysis of the single-letter section of 28
works. Part 2 will focus on the two-letter section of 73 works, and
conclude with a structural analysis of the whole and observations
on the abjad system and methodology, as well as on the number of
works that Ibn ʿArabī wrote.
Our aim is to show not only that there is a completely coherent
connection between the letter and the title in terms of their abjad
values, but also that this whole section of the Fihrist is tightly
structured around the meaning of abjad (the first four letters of the
Arabic alphabet which stands as a summary of all the letters). In this
sense the Fihrist is to be understood less as an auto-bibliography, as
previous studies have described it, and more a guidebook on abjad
and the nature of the human being as bibliophany.

This paper examines whether esotericism was specifically rejected at the foundation of the Royal Society, or whether the prevalent turbulent religious, political, and rapidly changing scientific endeavours in seventeenth century Europe merely rendered it irrelevant.

Throughout human history, esotericism has always held a special place, shrouded in mystery and intrigue. This vast field of knowledge explores the hidden dimensions of reality, arcane symbolism, and secret spiritual practices that promise to unveil the profound truths of the universe. The decision to delve into esotericism stems from a desire to understand how these ancient traditions have influenced various aspects of human culture, from philosophy and science to art, literature, music, and cinema.
In this essay, we will explore the influence of esotericism on philosophy and science, demonstrating how thinkers and scientists have integrated esoteric concepts into their works and discoveries. We will analyze the role of Neoplatonism and the Renaissance, where figures such as Marsilio Ficino and Giovanni Pico della Mirandola sought to unite ancient philosophy with Christian spirituality. Furthermore, we will examine the impact of alchemy on premodern science, as illustrated in the works of Isaac Newton and other scientists who saw the alchemical process as a metaphor for spiritual transformation.
We will then move on to examine how esotericism has permeated the visual arts and literature. We will study how alchemical, astrological, and Kabbalistic symbols were incorporated into the works of great Renaissance artists such as Leonardo da Vinci and Sandro Botticelli, as well as in the literature of mystical poets like William Blake. This examination will also take us through the Symbolist and Romantic movements of the 19th century, where the search for the sublime and the transcendent became central themes.
The essay will then explore the influence of esotericism on music, tracing a path from the classical works of Masonic composers such as Wolfgang Amadeus Mozart to the esoteric sounds of contemporary rock and pop, with bands like Led Zeppelin and artists such as David Bowie. We will discover how music has been used not only for entertainment but also as a medium for exploring and communicating profound spiritual mysteries.
Finally, the essay will analyze the influence of esotericism on cinema, a powerful medium for representing arcane symbols and narratives. We will study films by directors such as Stanley Kubrick, Darren Aronofsky, and Alejandro Jodorowsky, who have integrated esoteric themes into their works to explore the boundaries between the visible and the invisible, between reality and dreams.
Through this exploration, the essay aims to demonstrate that esotericism, far from being a mere niche interest, has profoundly influenced and enriched human culture. These secret traditions and symbols have not only fascinated generations of thinkers, artists, and scientists but continue to offer valuable keys to understanding the complexity and depth of human experience. Esotericism, with its appeal to mystery and transcendence, remains an inexhaustible source of inspiration and introspection.

N. B.
When approaching a complex and multifaceted subject such as esotericism, it is inevitable that some topics in this "journey" may appear repetitive or redundant. This structure has been deliberately chosen to allow the reader to navigate easily through the various sections of the essay according to their interests and curiosities. Each topic is explored from different angles, which may lead to conceptual overlaps or thematic repetitions.
The organization of the essay allows the reader to refer to the table of contents to select the topics they wish to explore in greater depth, without necessarily having to follow the linear order of the text. In this way, the reader has the freedom to explore esoteric ideas and practices at their own pace, choosing the sections that best address their questions or desire for knowledge.
The repetition of certain concepts is therefore not incidental but is intended to reinforce understanding and enable the reader to grasp the connections between the various themes discussed. Esotericism, with its multiple traditions and interpretations, requires an in-depth and nuanced exploration, and this structure seeks to respect that need by offering a flexible and customizable reading experience.

The Psychical Science Congress (PSC), held from August 21-25, 1893, was a division of the Science and Philosophy congresses of the World's Congress Auxiliary held in conjunction with Chicago's World Columbian Exposition. The first international congress devoted solely to psychical research, the PSC was initially conceived by John Curtis Bundy, editor of Chicago's progressive spiritualist newspaper, the Religio-Philosophical Journal (R-PJ). Upon Bundy's death in August 1892, organizational matters fell to Elliott Coues, an internationally famous natural scientist who became chairman of the PSC. The Congress drew into its fold a number of well-known figures of the fin de siècle including: Richard Hodgson and Frederic W. H. Myers of the London Society for Psychical Research; Benjamin Franklin Underwood, a noted freethinker who assumed editorship of the R-PJ following John Bundy's death and who established it as the official organ of the PSC; Frances Willard, the internationally acclaimed head of the Women' Christian Temperance Union and America's most beloved woman leader; Lyman J. Gage, a corporate officer of the Columbian Exposition, president of Chicago's First National Bank, and spiritualist who hosted séances in his Chicago home; and Lilian Whiting, a noted journalist and New Thought advocate whose uplifting address regarding the spiritual future to come was delivered on the final day of the PSC by her close friend, the actress Kate Field. These and other notable figures with interests in the occult who presented papers at the Psychical Science Congress drew large audiences in the Halls of Columbus and Washington at the Memorial Art Palace (now the Art Institute Building), making the Congress one of the most popular of all held under the auspices of World's Congress Auxiliary. In the decade from the mid-1880s to the mid-1890s Chicago was a center for American occult activity, boasting a number of spiritualist and theosophical organizations along with its own independent psychical research society, the Western Society for Psychical Research (WSPR). Organized in the summer of 1885, the WSPR was the largest urban psychical research society outside of Boston Graduate College, I want to especially thank Mark S. Micale for his support and assistance in gaining that re-entry status. I am also deeply grateful for the commitment he undertook as committee chair for this dissertation. His mentoring and friendly academic advice as chapters progressed was instrumental in successfully completing this project. I will always remember the numerous 'congresses' we held at various campus coffee shops and the inspiration for moving forward they provided. I also owe a great debt to Richard W. Burkhardt, Jr. for setting an example in teaching the history of science and medicine I always wished to emulate. His continued counsel over the years, especially during my employment at the University Library, maintained a bridge to the Department of History which made this undertaking possible. I am grateful for his service on the dissertation committee and for his oral and written comments I have tried to incorporate into this work. I want to thank Katherine J. Oberdeck for her willingness to take a chance on an 'unknown' candidate and for her initial suggestions and pre-defence recommendations that have improved the dissertation's analytical content. Lastly, Andreas Sommer of Cambridge University, Churchill College, graciously agreed to serve as the off-campus committee member. His knowledge of early psychical research and the formation of psychology as a recognized discipline are evident throughout this study. In addition to my committee chair and members, who I cannot thank enough for their encouragements, suggested revisions, and courteous considerations, other individuals who have impacted this dissertation are deserving of special mention. Richard Allen Morton, my oldest colleague and trusted friend, offered suggestions and support from the very beginning of this project and his comments on an early draft were extremely helpful in revising this work. Nick Rudd of the Inter-Library v Loan Office of the University of Illinois Library worked tirelessly in the early stages of this project to locate hard to find primary sources and Morag Walsh of the Chicago Public Library graciously granted me easy access to materials in their Special Archival Collections. Lastly and most importantly I could not have completed this dissertation without the love and support of my wife and best friend, Silda Luz Andrick. Her encouragement from the moment of my retirement from the University Library to the final submission to the Graduate College was crucial for completing this work and so the pages that lie ahead are dedicated to her.

This paper is posted at ScholarlyCommons. http://repository.upenn.edu/ljsproceedings/vol1/iss1 /2 For more information, please contact repository@pobox.upenn.edu. ... Only recently has a renewed scholarly interest in the history of alchemy begun to shed a

La búsqueda de la piedra filosofal en pos de la transmutación y la inmortalidad; el uso de las propriedades del mundo natural para lanzar hechizos mágicos; la búsqueda de experiencias visionarias para conectar con el mundo espiritual; la invocación de determinados demonios para cumplir nuestros deseos; el tarot y la astrologia para adivinar el futuro: la búsqueda para tratar de entender los misterios del universo y aprovechar sus poderes ha alimentado a múltiples filosofias ocultas, desde las primeras tradiciones esotéricas de los antiguos egipcios hasta las prácticas de los ocultistas modernos.

Durante cientos de años, el conocimiento oculto se ha registrado en manuscritos esotéricos, consagrado en grimorios ilustrados, inscrito en estelas, incorporado a pinturas cripticas y plasmado en objetos rituales arcanos. Sumérjase en estas páginas, observe detenidamente sus complejas imágenes, manuscritos ornamentados e intrigantes objetos rituales, y descubra el significado oculto en las cifras secretas, los simbolos misteriosos y los rituales impenetrables del ocultismo.

Questo volume introduce ai significati custoditi per secoli nelle immagini di manoscritti e grimori, enigmatici libri, dipinti e arcani oggetti rituali.

Una narrazione fitta di intrecci e rimandi, quintessenza del pensiero magico antico e moderno.

Society's exposure to the phenomenon of plant growth can be evaluated in two theoretical and practical parts. In the theoretical part, the topics related to the origin of plants, the classification of plant species, and the description of their characteristics are of interest, and in the practical part, the study of methods aimed at planting, growing, and harvesting plants. What is investigated in this paper is the practical part, which is referred to as "farming, agriculture " according to the definitions. In this section, the aim is how to cultivate plants, use soil, water resources, appropriate fertilizer, and methods aimed at improving the quality and quantity of agricultural products. Weather conditions and determining the right time are the most important factors for the growth and development of plants and obtaining a good product. The subject of astrology is the interpretation of the effect of heavenly bodies on the sublunary. Based on this, the article's main question is, what is the function of astrology in farming? In this research, the historical method has been used to describe and analyze the data. This article shows that astrological predictions affect the growth and breeding of plants and agricultural products in two parts: weather forecast and determining the harvesting time.

This paper investigates the practice of divination within the political administration of Ugarit at the end of the Late Bronze Age. The core interpretative approach is to draw comparisons with similar practices in the broader ancient Near East, within which the local sources may be contextualised. The study focuses on divinatory models in clay from the “House of the Hurrian Priest,” and in ivory from the Royal Palace, and on divinatory compendia, both of local and Mesopotamian origin. The study draws connections between private and state divination, and outlines cooperation between the palace and other institutions at Ugarit.

Bir pîşedir bu mîşe!



İnsan ebedi imiş kâinat imiş fâni

Tûbâ gölgesinden cür cür elbise

Yok olmuş cümlesi insandır bâki

Rengârenk dikmiş yâr terzi bûse



Tenim bir açılsa yakasız gömleği

Bizi arı vechi ile yuyanlara selâm 

Çoktur mâlları gör niçe ola hâlleri

Yetmiş bin renk var yoktur yenleri



Öpmüş yâr beni her gecesi sâni

Yakmış kara saçlarını kına köse

Vurmuş tokmağı ebed alsın hâni

Dölleyen sözdür ayna verdi eline



Dostdan bana bir kün haber geldi

Bir iki arşın ola yeni var ne yakası 

Kaftân vere eğnime sarayım anda

Sınık saksıdan ötrü hiçe sattın özü



Güherlerimi ziyâna verdim hemişe

Kırık nefsi sundum bedeni ye diye

Varır verir boncukları yok nesneye

Gören bir görünen bin birdir âyîne 



Işksız âdem hayvân gibidir ey yâr!

Sarrâflıgın sırrı biri bin görmek ola

Görür öz perdeden ol sahip cemâl 

Kaynatır âşıkların bağrını gül iniler



Yayın kırık ise ok atamaz kimseye

Sımışlar vardır koydular âh keseye

Yaksalar bedeni rûhu yanmaz koca

Kavaldır bu pîşe, saygı göster pişer



Dîdârını gizlese engel olamaz nûr

Anı seven âşıklara söyledi sıfâtını

Koyundan yavaş oldu âşık urgânı

Dilber tutar ipini Arslan ki esir dile



Niçe milyonları âşık Simûrg kuşa

Üç devrân devirdi şaşmaz ki nûşa

Uça uça varır kuşlar ankâ kuşuna

Varan ankâdır varmayan gel dûşa



Ben bâtınım sen zâhirsin özi öze

Az bakma çoğa bire bak Rabbine

Aradığın hakikat benim gözlerine

Işkı zincirine kızan bend oldu gize



Miskîn âdem oğlanlar nefse zebûn

Hayvân cânâvâr gibi otlatmak kaldı

Baş ucunda yay vardır oklar çoban

Kazdı kahır kazması ıla cânda cefâ



Baldız baldan tatlı değil zehirli size

Per u bâl vardır cennetlerden köşe

Şaşmayın sakın bu dervişin işlerine

Hikmetler kitâbında adı hiç demine



İki büklüm vücûd âşka ol mahkûm

Miskîn gönlün elinde tevbe tayağı

Nefsini kurban eder imân ile teslim

Akıl gider kalbe kalmış karâr ayağı



Tâ boynuna taktım ben âşk zinciri

Bu pendi halka dahi çâktım beyini

Dervîşlik bir pîşedir hırkamda mîşe

Çok cânavârlar yürüdü Rû dervîşel



Rû, Waterloo

15 Aralık 2024



Allah dışında var olduğuna inanılan tüm nesne ve varlıkları hayalî bir yansımadan ibaret olarak gören Yunus’a göre çirkinliğin ve kötülüğün hakiki varlıkları aslında yoktur. Her şeyde bir hayır ve mutlak  güzellik saklıdır. Bu nedenle eşya, nesne ve tüm varlıkların asıl işlevi, Allah’ın mutlak hakikatini ve güzelliğini ifade etmektir. Dolayısıyla  eşya, Yunus’a göre Allah’ı gösteren bir ayna konumundadır.  Batı dünyasında “dölleyen bilgi/söz” (logos spermatikos) şeklinde bilinen ifadeyle nitelendirilebilir. Yensiz yakasız derviş gçmleği kefenidir, yani ukbaya götürdüğü tek sermayesi hep çıplak giydiği “takva gömleği”dir. Dervişin tuba ağacı gölgesi, renkleri ve çiçeklerden her tür elbisesi ebedi aşk libasıdır. Yani şiirin diliyle ifade edilecek olursa insan, dünyada olduğu gibi ahirette de gömlek giyecek, fakat bu gömleğin bazı farklılıkları ve eksiklikleri söz konusu olacaktır.  “Canavar” sözcüğüyle kastedilen, şüphesiz, çoban tarafından güdülen ve kaval ile idare edilen koyun-keçi gibi evcil hayvanlardır. Zaten “mîşe” kelimesine benzeyen “mîş” sözcüğü, “koyun” anlamına gelmektedir.

Tasavvuf anlayışına göre insan, ruhlar âleminde Allah ile beraber iken bir bedene girerek cismani hale bürünmüş ve dünyadaki  gurbetlik hayatına başlamıştır. Doğumundan ölümüne kadar geçen süre zarfında Allah’tan ayrı kalan insanın dünya üzerindeki tek  amacı ise Allah’ı zikredip gönlünü ilahî aşk ile doldurmak olmalıdır. Fakat insanın bir vücut dâhilinde tezahür etmesinin bazı zorlukları  bulunmaktadır. İlahi aşka ulaşmanın en büyük zorluğu ise dünya nimetlerine temayül gösteren nefistir. Yunus Emre’ye göre nefsine  esir olup Allah yoluna yönelmeyen insan, şiirde de ifade edildiği üzere kırık (sınuk) bir saksı gibidir. Nitekim çoğunlukla çamurdan  yapıldığı da düşünülürse söz konusu eşyanın, topraktan yaratılmış olduğuna inanılan insanı temsil ettiği aşikârdır. Aynı zamanda,  Yunus’a göre en değerli mücevher (güher) ise zamandır ve nefsine uyup dünyadaki vaktini Allah’ı anmadan geçiren insan, mücevherlerini boşa harcamaktadır. Yunus’un, dünya hayatını aşksız geçirenler için kullandığı benzer bir eşya da boncuktur.

Perde, tasavvufta Allah ile kulu arasında bir engel olarak algılanır. Hakk ile sûfiyi, yani maşuk ile aşığı ayıran hususları sembolize  eden perde, kimi zaman karanlıktan kimi zaman da nurdan oluşup aşığın maşuku görmesine izin vermemektedir. Günlük hayatta da perde bu işleviyle kullanılır. Kapalı ortamdaki mahremiyeti gizleyen perde her ne kadar içerideki kişi ve eşyaların  dışarıdan görülmesini engellese de ışığın süzülüp dışarıya aksetmesine mani olamaz. Yapısı itibariyle söz konusu eşya, kaynağını göstermese de içerideki ışığın varlığını gizleyemez. Yunus’a göre Allah ile kul arasında var olduğuna inanılan perde de aynı şekildedir.  Allah’ın dîdârını gizlese, cemalini kuldan sakınsa da onun nurunun, insanın gönlüne dolmasına engel olamaz. Kul, Allah’ı göremez;  fakat bir perdeden süzülen ışık huzmesiyle içeride bir kaynağın var olduğunu bildiği gibi Hakk’ın mevcudiyetinden de tam olarak emin  olur. Bu da âşıkların gönlünün aşk ile dolup yanmasına yeterlidir.

Nefsine yenik düşen insan, otlayan bir hayvan gibidir.  Nefis, tasavvufi anlamda ölmeden önce ölmekle eş değerdir. Nefis özünde kötü değildir, fakat kötülüğe meyillidir; aynı zamanda öldürülemez, ancak eğitilebilir.  Tasavvufta da zaten amaç, nefsi öldürmek değil onu eğitip koyun gibi uysallaştırmaktır. Yani nefsini mağlup edebilmiş insan, hayati fonksiyonlarını kaybetmiş gibidir. Bir başka deyişle ilahî aşka yönelerek aslında insan, nefsini kurban eder. Nefsi kazma ile kazıp bir çukara atmak bir mürid için, kahırlı ve zorlu bir basamaktır. Keskin bir bıçak olan aşk ile nefsi tamamen öldürmenin ve ilahî aşk yolculuğunun önündeki engelleri bütünüyle ortadan kaldırmanın simgesel bir ifadesi konumundadır. Ayrıca parçaları ikiye bölebilme özelliğiyle bıçak, kişinin hayatında yeni bir dönemin başladığını da sembolize etmektedir. Kurbanı bir dayağa başını koyarak keserler. Yani nefsini bütünüyle öldüren insanın dayanak noktası imanı ve ilahî aşkıdır. Çünkü nefsinden bir defa vazgeçen mürid, günahlarına tövbe etmiş ve geçmiş yaşantısını tümüyle geride bırakmıştır. Çoban bir rehber olan derviştir ve nefsini yenmiştir.  Saksı ve boncuk fani dünya eşyalarıdır. Baki ruh sernayesi ise fani şeylerle oyalanmayacak kadar değerli bir varlıktır. Kainat pek çok defa devriyede yıkılıp yeniden kuruldu. Ruh ise ölmedi.

This month I examine the archetypes of the teacher, the philosopher, and the theologian and its relationship with Sagittarian energy. I also look at myths, symbolism, and astronomy and ways that we can connect with Sagittarius in our daily lives.

En: Magic, independently of historical and cultural definitions, is a constant in human culture. Yet, studies on the history of magic are rare in Portugal, even if there is an abundance of documents pertaining to magic practices in the archives of the Portuguese Inquisition. This collection, however, demonstrates an apparent over-representativity of testimonies regarding what might be referred to as ‘folk magic’, or magic practices associated with less educated social strata, leaving expressions of ‘learned magic’ somewhat obscured. It is not thus strange that the rare Portuguese historiography on magic has mostly focused on its folk expression.
This thesis aims to cover this gap, focusing on the understanding of learned magic in early modern Portugal. This territory, being inserted in an interconnected geopolitical context, was not excluded from European learned magic culture, be it as a receptor of trends and ideas around magic, or as a contributor to their construction in a European and transatlantic context.
The existence of inquisitorial trials focusing on learned magic, regardless of their numbers, also points towards particular intellectual interests of learned and influent individuals, and its comprehension will contribute for a deeper and more nuanced characterization of Portuguese learned culture, as well as its ambitions in light of its participation in a world of illicit and prohibited literature. In particular, and seeing as the individuals participating in learned magic could integrate political and academic circles of considerable visibility and influence, this thesis assumes the centrality of Lisbon in the circulation of magic literature in Portugal.
The Portuguese territory was the stage for multiple interconnections, and this same interconnectivity implies irreducible idiosyncrasies. Such circumstances impose unavoidable conditionings to the practice and circulation of magic literature. In this way, one will strive to determine if the patterns of Portuguese learned magic practice follow its general European trends, or if these manifest contextual specificities. For these goals micro-historical methods of analysis were adopted, based on the ideas of ‘evidential paradigm’ and ‘connected history’, to which were coupled interdisciplinary perspectives from religious studies with a focus on the study of western esotericism.

Pt: Magia, independentemente de definições históricas e culturais, é uma constante da cultura humana. Todavia, estudos sobre a história da magia são raros em Portugal, ainda que abundem documentos relativos a práticas mágicas nos arquivos da Inquisição Portuguesa. Este acervo, no entanto, demonstra uma aparente sobre-representatividade de testemunhos do que se poderá designar ‘magia popular’, ou práticas mágicas associadas a estratos sociais menos educados, deixando as formas de ‘magia letrada’ obscurecidas. Não é assim de estranhar que a rara historiografia portuguesa acerca de magia tenha atentado mais na sua expressão popular.
Esta tese visa colmatar esta lacuna, centrando-se na compreensão de magia letrada no Portugal do início da época moderna. Este território, estando inserido num contexto geopolítico interconectado, não esteve excluído da cultura mágica letrada europeia, quer como recetor de tendências e ideias em torno de magia, quer como contribuinte para a construção geral destas num contexto europeu e transatlântico.
A existência de processos inquisitoriais focados em magia letrada, independentemente do seu número, indica também particulares interesses intelectuais de indivíduos letrados e influentes, e a sua compreensão contribuirá para uma caracterização mais aprofundada e matizada da cultura letrada portuguesa, tal como das suas ambições, à luz da sua participação no mundo de literatura ilícita e proibida. Em particular, e dado que os indivíduos participantes em magia letrada podiam integrar círculos políticos e académicos de considerável visibilidade e influência, esta tese assumirá a centralidade de Lisboa na circulação de literatura mágica em Portugal.
O território português foi palco de múltiplas interconexões, e esta mesma interconectividade implica irredutíveis idiossincrasias. Tais circunstâncias necessariamente impõem condicionantes tanto à prática como à circulação de literatura mágica. Desta forma, procurar-se-á determinar se os padrões de prática mágica letrada portuguesa seguem as tendências gerais europeias, ou se manifestam especificidades contextuais. Para estes propósitos adotaram-se métodos de análise micro-históricos, baseados nas ideias de ‘paradigma indiciário’ e ‘história conectada’, a que se agregaram perspetivas interdisciplinares de estudos religiosos com foco em estudos de esoterismo ocidental.

Astrology in the ancient and classical worlds can be partly defined by its role, and partly by the way in which scholars spoke about it. The problem is complicated by the fact that the word is Greek – it has no Babylonian or Egyptian cognates – and even in Greece it was interchangeable with its cousin, ‘astronomy’. Yet if we are to understand the role of the sky, stars and planets in culture, debates about the nature of ancient astrology, by both classical and modern scholars, must be taken into account. This talk will consider modern scholars’ typologies of ancient astrology, together with ancient debates from Cicero in the first century BCE, to Plotinus (204/5–270 CE) and Isidore of Seville (c. 560 – 4 April 636). It will consider the implications for our understanding of astronomy’s role in culture, and conclude that in the classical period astrology may be best understood through its diversity and allegiance to competing philosophies, and that its functions were therefore similarly varied.

Society's exposure to the phenomenon of plant growth can be evaluated in two theoretical and practical parts. In the theoretical part, the topics related to the origin of plants, the classification of plant species, and the description of their characteristics are of interest, and in the practical part, the study of methods aimed at planting, growing, and harvesting plants. What is investigated in this paper is the practical part, which is referred to as "farming, agriculture " according to the definitions. In this section, the aim is how to cultivate plants, use soil, water resources, appropriate fertilizer, and methods aimed at improving the quality and quantity of agricultural products. Weather conditions and determining the right time are the most important factors for the growth and development of plants and obtaining a good product. The subject of astrology is the interpretation of the effect of heavenly bodies on the sublunary. Based on this, the article's main question is, what is the function of astrology in farming? In this research, the historical method has been used to describe and analyze the data. This article shows that astrological predictions affect the growth and breeding of plants and agricultural products in two parts: weather forecast and determining the harvesting time.

Sun in Scorpio examines the myths, celestial arrangements, and history of Scorpio, Orion, Ophiuchus as well as relationships between Scorpio and Hercules and Draco. It also examines symbolism tied to Scorpio and ways to incorporate Scorpio energy into a daily practice.