Samstag, 19. Februar 2022
everything in this apartment is property of viennese artist rana farahani, austrian state is being blackmailed by iran and neo nazi networks america and europe for looting. Nazi theft will be punishable by death. Economically, Rana was in a position to buy decorations and appropriate collections, I haven't since 2009
Theurgy, from the Greek theourgia means literally something like "actuating the divine" and refers to actions that induce or bring about the presence of a divine or supernatural being, whether in an artifact or a person
Pythagoras, through both his legend and his doctrine, had great influence on Platonism, but Plato himself says little about magical practices. That he believed in astrology and other forms of divination is strongly suggested by the Timaeus, and it is reasonable to assume he believed in daemons from what we know of the Platonic School tradition. In his Laws (933a-e) he takes healers, prophets and sorcerers for granted. These practitioners existed in Athens and no doubt all other Greek cities, and they had to be reckoned with and controlled by laws. Plato does add that one should not be afraid of them, their powers are real, but they themselves represent a rather low order of humanity
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When magic is mentioned in Roman laws, it is always discussed in a negative context. A consensus was established early which viewed harmful acts (and only harmful acts) of magic as criminal. The Laws of the Twelve Tablets (451-450 BCE) expressly forbid anyone from enticing his neighbors' crops into his fields by magic. Furthermore, the maleficient arts were often considered to be identical with death by poisoning and punishable with equal severity. An actual trial for alleged violation of these laws was held before Spurius Albinus in 157 BCE.[63] Cornelius Hispallus expelled the Chaldaen astrologers from Rome in 139 BCE - ostensibly on the grounds that they were magicians.[64] In 33 BCE astrologers and magicians are explicitly mentioned as having been driven from Rome. Twenty years later, Augustus ordered all books on the occult subject to be burned. In 16 CE magicians and astrologers were expelled from Italy, which was reinstated by edicts from other Emperors in 69 CE and 89 CE. Later, Constantine issued a ruling to cover all charges of magic. In it he distinguished between helpful charms, not punishable, and antagonistic spells.[65]
kleid
The highest entities mentioned in the Oracles are a First Paternal Intellect, absolutely transcendent; a Second Demiurgic Intellect, who proceeds from the Father and knows the cosmos as well as himself; and, within the First Intellect, a female Power, called Hecate, who produces or is the World Soul. Hecate is a conduit for influences traveling between the intelligible and sensible realms. At the nether end of the All lies Matter, made by the Demiurge. The physical world is a foul tomb and a jail from which the higher human soul must escape, shedding the lower soul's ochema ("vehicle") or chiton ("garment") acquired during its descent through the satrs and planets. Ascetic conduct and correct ritual will free the soul from the astrological bonds of Fate and defend it against the demonic powers who fill the ontological space between gods and mortals.[70] In their theology and theurgy, the Oracles testify to the desire that the gods talk about themselves, a wish that still ran strong among pagans in the first Christian centuries. Late in the first century, Plutarch of Chaeroneia seems to have thought for a while that the old oracles had waned. Ammonius, the Athenian Platonist who taught Plutarch and studied with Alexandrian philosophers, traveled to Delphi to quiz Apollo on his place in the divine hierarchies. A century later, when Plotinus died, his student Porphyry sent a questioner there to ask Apollo about the fate of his master's soul, and the god's reassuring reply showed a good thorough understanding of Plotinian terminology. Oracles of theological context answering large questions about the soul and divinity came not just from Delphi but from Cleros, Didyma and other sites across the eastern Mediterranean, where civic delegations and private persons traveled in the first three centuries of the new era to query the god and then return home to inscribe what they had heard on public monuments. As of the early second century, over three hundred such civic inscriptions are to be found just from Claros alone; displays of religious commitment so conspicuous and expensive were not the simple annals of the poor. Moreover, some of them show that Apollo had studied his philosophy.[71]
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Like Plutarch Apuleius firmly believed in the existence of daemons. They populated the air and were, in fact, formed of air. They experienced emotions just like human beings, and their mind was rational. In a sense, then, the human soul was also a daemon, but there were daemons who never entered bodies.[62] In his treatise On Socrates' God Apuleius presented a complete, systematic version of daemonology that was acceptable to later Platonists.
i am the right and a necessity, i am platonic right, confronted with evolution fascism, and atheistic antisemitism
Pythagoras, through both his legend and his doctrine, had great influence on Platonism, but Plato himself says little about magical practices. That he believed in astrology and other forms of divination is strongly suggested by the Timaeus, and it is reasonable to assume he believed in daemons from what we know of the Platonic School tradition. In his Laws (933a-e) he takes healers, prophets and sorcerers for granted. These practitioners existed in Athens and no doubt all other Greek cities, and they had to be reckoned with and controlled by laws. Plato does add that one should not be afraid of them, their powers are real, but they themselves represent a rather low order of humanity
"stones artifacts" phenomenon
Theurgy, from the Greek theourgia means literally something like "actuating the divine" and refers to actions that induce or bring about the presence of a divine or supernatural being, whether in an artifact or a person. It was a practice closely related to magic - not least in its ritual use of material things, sacrifices, and verbal formulas to effect the believer's fellowship with the god, demon or departed spirit. It is distinguished from ordinary magical practices less by its techniques than by its aim, which was religious (union with the divine) rather than secular. use of the term theourgia as well as of the related theourgos, referring to a practioner of the art - arose in the second century CE in Hellenistic circles closely associated with the birth of Neoplatonism. The practice was commended and followed, in the third and later centuries, by certain Neolatonist philosophers and their disciples.[27]
It is important to note that the great theurgists of antiquity were highly educated men and women of impeccable reputation, totally different from the sellers of curses and spells.[28]
why did stalin believe in wolf's messing powers ötzi!? and you Mussolini clowns.
In the centuries after Homer a number of individuals with supernatural powers emerged who cannot be labeled or classified precisely. They belong partly to the history of Greek philosophy and science, partly to the realm of Greek religion, but they are also magoi, or miracle-workers.
Perhaps the three most famous Greek magoi, between Homer and the Hellenistic period, when magic became an applied science, were Orpheus, Pythagoras, and Empedocles. All three are strikingly similar, but each clearly has an identity of his own. Pythagoras and Empedocles lived in fifth century BCE Orpheus was a more mythical figure, but Orphism, the religious movement named after him was very real and influential.
Orpheus and Pythagoras are associated with important philosophical and religious groups or schools in the history of Greek culture, while Empedocles remains more of a solitary phenomenon, though he did have disciple. All three individuals are known to have expressed their ideas in poetry and prose, and at some point many of these compositions were probably written down by their followers, but few of these writings are extant. What we have are fragments or substitutions by later authors. The similarities among these three figures suggest that in Greek civilization existed a type of miracle-worker who was also an original thinker and a great teacher, someone who offered a philosophical theory to explain the universe and the human soul-macrocosm and microcosm-and who may also have been a poet.
Orpheus is first mentioned in the sixth century by the poet Ibycus of Phegium, who speaks of "Orpheus of famous name." For Pindar, he is "the player on phorminx, father of melodious songs." [3] Aeschylus described him as he who "haled all things by the rapture of his voice." [4] In a vase painting he is depicted on board a boat, lyre in hand; and he is expressly named on a sixth-century metope of the Treasury of the Sicyonians at Delphi. Beginning in the sixth century the iconography of Orpheus becomes continually richer: vase paintings show him playing the lyre and surrounded by birds or wild animals or else by Thracian disciples. He is torn to pieces by maenads, or he is in Hades with other divinities. From the fifth century, too, are the first references to his descent to the underworld to bring back his wife, Eurydice.[5] He fails in this because he looks back too soon or because the infernal powers opposed his undertaking.[6] Legend makes him live in Thrace "a generation before Homer," but on fifth-century ceramics he is always represented in Greek costume. It is in Thrace that he dies. His head, thrown into the Hebron, floated to Lesbos, singing. Piously recovered, it served as an oracle. [7]
plato and persians, magic history
Pythagoras, through both his legend and his doctrine, had great influence on Platonism, but Plato himself says little about magical practices. That he believed in astrology and other forms of divination is strongly suggested by the Timaeus, and it is reasonable to assume he believed in daemons from what we know of the Platonic School tradition. In his Laws (933a-e) he takes healers, prophets and sorcerers for granted. These practitioners existed in Athens and no doubt all other Greek cities, and they had to be reckoned with and controlled by laws. Plato does add that one should not be afraid of them, their powers are real, but they themselves represent a rather low order of humanity
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