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CHAPTER I

§ 1. Concerning the Looe of God.

T

HE rites of Transcendental Magic are divine and religious rites, and the counsels, spiritual and moral, which are found in its instructions are, in their way, the counsels of perfection, whatever element of puerility may radically obtain in its experiments.1 The Composite Rituals, despite the result of their analysis, also partake largely of the nature of religious observances, at times J udaistic, at times Christian. In both cases this fact is readily intelligible; to communicate with the fabled Spirits of the Firmament, and to practise an art which offers to its adepts the regeneration of Enoch, King of the Inferior World, 2 "who was not, for God took him," may well de-. mand a high degree of sanctity from its candidates; while to dominate the so-called Spirits of the Elements, the Kabbalistic Klippoth and the Evil Demons, it is reasonable to assume that the Magus must be free from common weak-

t The Analysis of the "Arbatel of Magic" in Part I. establishes this point, but the following passages may be cited in support of the statement. "In all things call upon the Name of the Lord, and without prayer unto God, through His onlybegotten Son, do not thou undertake to do or to think anything." Aph. 2. "Let the word of God never depart from thy mouth." lb. Aph. 3. "Look unto God in aU things." lb. Aph. 4. "Desire from God alone." lb. Aph. n. "Before all things, be watchful in this, that your name is written in Heaven." lb. • The secret of this regeneration is promised to the adept in "Arbatel," Aph. 24.

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Livro de magia negra  

N o ano de 1889, um erudito expositor de doutrinas cabalísticas Editou em inglês uma obra sobre Magia Cerimonial, Intitulado Clavicula Salom...

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