A List of Other Psychic Arts
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Types of Divination
Types of Divination ASTROLOGY is divination using celestial bodies: the sun, moon, planets, and stars. CARTOMANCY is fortune telling using cards such as the Tarot. CLAIRAUDIENCE is "clear hearing" of divinatory information. Parapsychologist generally regard as a form of extrasensory perception. CLAIRVOYANCE is "clear seeing" of divinatory information. Parapsychologist generally regard as a form of extrasensory perception. CRYSTALLOMANCY is divination through crystal gazing. DOWSING or DIVINING RODS are methods of divination where a forked stick is used to locate water or precious minerals. NUMEROLOGY is the numerical interpretation of numbers, dates, and the number value of letters. OCULOMANCY is divination from a person's eye. PALMISTRY is the broad field of divination and interpretation of the lines and structure of the hand. PRECOGNITION in an inner knowledge or sense of future events. PSYCHOMETRY is the faculty of gaining impressions from a physical object and its history. SCIOMANCY is divination using a spirit guide, a method generally employed by channelers. SCRYING is a general term for divination using a crystal, mirrors, bowls of water, ink, or flames to induce visions. TASSEOGRAPHY is the reading of tea leaves that remain in a tea cup once the beverage has been drunk. AEROMANCY divination from the air and sky, particularly concentrating on cloud shapes, comets, and other phenomena not normally visible in the heavens. ALECTRYOMANCY is divination whereby a bird is allowed to pick corn grains from a circle of letters. A variation is to recite letters of the alphabet noting those at which a cock crows. ALEUROMANCY is divination using "fortune cookies"; answers to questions are rolled into balls of dough and once baked are chosen at random. -
Cleansing the Cosmos
CLEANSING THE COSMOS: A BIBLICAL MODEL FOR CONCEPTUALIZING AND COUNTERACTING EVIL By E. Janet Warren A thesis submitted to The University of Birmingham for the degree of Doctor of Philosophy Department of Theology and Religion College of Arts and Law The University of Birmingham November 14, 2011 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSRACT Understanding evil spiritual forces is essential for Christian theology. Evil has typically been studied either from a philosophical perspective or through the lens of ‘spiritual warfare’. The first seldom considers demonology; the second is flawed by poor methodology. Furthermore, warfare language is problematic, being very dualistic, associated with violence and poorly applicable to ministry. This study addresses these issues by developing a new model for conceptualizing and counteracting evil using ‘non-warfare’ biblical metaphors, and relying on contemporary metaphor theory, which claims that metaphors are cognitive and can depict reality. In developing this model, I examine four biblical themes with respect to alternate metaphors for evil: Creation, Cult, Christ and Church. Insights from anthropology (binary oppositions), theology (dualism, nothingness) and science (chaos-complexity theory) contribute to the construction of the model, and the concepts of profane space, sacred space and sacred actions (divine initiative and human responsibility) guide the investigation. -
"So Help Me God" and Kissing the Book in the Presidential Oath of Office
William & Mary Bill of Rights Journal Volume 20 (2011-2012) Issue 3 Article 5 March 2012 Kiss the Book...You're President...: "So Help Me God" and Kissing the Book in the Presidential Oath of Office Frederick B. Jonassen Follow this and additional works at: https://scholarship.law.wm.edu/wmborj Part of the Constitutional Law Commons Repository Citation Frederick B. Jonassen, Kiss the Book...You're President...: "So Help Me God" and Kissing the Book in the Presidential Oath of Office, 20 Wm. & Mary Bill Rts. J. 853 (2012), https://scholarship.law.wm.edu/wmborj/vol20/iss3/5 Copyright c 2012 by the authors. This article is brought to you by the William & Mary Law School Scholarship Repository. https://scholarship.law.wm.edu/wmborj KISS THE BOOK . YOU’RE PRESIDENT . : “SO HELP ME GOD” AND KISSING THE BOOK IN THE PRESIDENTIAL OATH OF OFFICE Frederick B. Jonassen* INTRODUCTION .................................................854 I. THE LEGAL SIGNIFICANCE OF “SO HELP ME GOD” AS HISTORICAL PRECEDENT IN THE PRESIDENT’S INAUGURATION ...................859 A. Washington’s “So Help Me God” in the Supreme Court ..........861 B. Newdow v. Roberts.......................................864 II. THE CASE AGAINST “SO HELP ME GOD”..........................870 A. The Washington Irving Recollection ..........................872 B. The Freeman Source ......................................874 C. Two Conjectural Arguments for “So Help Me God” Discredited ...879 D. One More Conjecture .....................................881 III. THE EVIDENCE THAT WASHINGTON KISSED THE BIBLE ..............885 A. First-Hand Accounts of the Biblical Kiss ......................885 B. The Subsequent Tradition ..................................890 1. Andrew Johnson......................................892 2. Ulysses S. Grant......................................892 3. Rutherford B. Hayes...................................893 4. James A. -
The Language of Demons and Angels Brill’S Studies in Intellectual History
THE LANGUAGE OF DEMONS AND ANGELS BRILL’S STUDIES IN INTELLECTUAL HISTORY General Editor A.J. Vanderjagt, University of Groningen Editorial Board M. Colish, Oberlin College J.I. Israel, University College, London J.D. North, University of Groningen R.H. Popkin, Washington University, St. Louis-UCLA VOLUME 119 THE LANGUAGE OF DEMONS AND ANGELS Cornelius Agrippa’s Occult Philosophy BY CHRISTOPHER I. LEHRICH BRILL LEIDEN • BOSTON 2003 This book is printed on acid-free paper. The cover image shows the harmony and proportion of the human body with respect to the seven heavenly bodies, demonstrating the theory of the microcosm. From De occulta philosophia 2.27, 331/347 Library of Congress Cataloging-in-Publication Data Lehrich, Christopher I. The language of demons and angels : Cornelius Agrippa’s occult philosophy / by Christopher I. Lehrich. p. cm. — (Brill’s studies in intellectual history, ISSN 0920-8607 ; v. 119) Includes bibliographical references (p. ) and index. ISBN 90-04-13574-X 1. Agrippa von Nettesheim, Heinrich Cornelius. 1486?-1535. 2. Occultism. I. Title. II. Series. B781.A34L44 2003 130’.92-dc22 2003055665 ISSN 0920-8607 ISBN 90 04 13574 X © Copyright 2003 by Koninklijke Brill NV, Leiden, The Netherlands All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910 Danvers, MA 01923, USA. -
DIVINATION SYSTEMS Written by Nicole Yalsovac Additional Sections Contributed by Sean Michael Smith and Christine Breese, D.D
DIVINATION SYSTEMS Written by Nicole Yalsovac Additional sections contributed by Sean Michael Smith and Christine Breese, D.D. Ph.D. Introduction Nichole Yalsovac Prophetic revelation, or Divination, dates back to the earliest known times of human existence. The oldest of all Chinese texts, the I Ching, is a divination system older than recorded history. James Legge says in his translation of I Ching: Book Of Changes (1996), “The desire to seek answers and to predict the future is as old as civilization itself.” Mankind has always had a desire to know what the future holds. Evidence shows that methods of divination, also known as fortune telling, were used by the ancient Egyptians, Chinese, Babylonians and the Sumerians (who resided in what is now Iraq) as early as six‐thousand years ago. Divination was originally a device of royalty and has often been an essential part of religion and medicine. Significant leaders and royalty often employed priests, doctors, soothsayers and astrologers as advisers and consultants on what the future held. Every civilization has held a belief in at least some type of divination. The point of divination in the ancient world was to ascertain the will of the gods. In fact, divination is so called because it is assumed to be a gift of the divine, a gift from the gods. This gift of obtaining knowledge of the unknown uses a wide range of tools and an enormous variety of techniques, as we will see in this course. No matter which method is used, the most imperative aspect is the interpretation and presentation of what is seen. -
The Bible Code: “Teaching Them [Wrong] Things” Richard A
JETS 43/4 (December 2000) 619–636 THE BIBLE CODE: “TEACHING THEM [WRONG] THINGS” RICHARD A. TAYLOR* I. INTRODUCTION Michael Drosnin, author of the 1997 New York Times best-selling book entitled The Bible Code, tells of ˘ying to Israel on 1 September 1994 in order to convey to then Israeli prime minister Rabin an urgent and sober warning. Drosnin had learned that the only time the name Yitzhak Rabin appeared in the Bible code it intersected the words “assassin that will assassinate.” Drosnin had therefore concluded that the life of the Prime Minister was in grave danger. But he also thought that if immediate action were taken this imminent catastrophe could perhaps be avoided. When he arrived in Israel, Drosnin met with Israeli poet Chaim Guri, a close friend of the prime min- ister, who in turn conveyed Drosnin’s message to Rabin. Drosnin urged that the Bible code message concerning Rabin be taken seriously, especially in light of the fact that the same Bible code had also accurately announced the prior assassinations of Anwar Sadat, John F. Kennedy, Robert Kennedy, Abraham Lincoln, and Mahatma Gandi. Drosnin’s mission, however, did not meet with success. Less than a year later, on 4 November 1995, Yitzhak Rabin was unexpectedly killed by a Jewish assassin.1 * Richard A. Taylor is professor of Old Testament Studies at Dallas Theological Seminary, 3909 Swiss Avenue, Dallas, TX 75204. Editor’s Note: The theme of the ˜ftieth-anniversary conference of the Evangelical Theological Society where this paper was ˜rst presented was “teaching them all things” (Matt 28:20). -
Shadow of the Demon Lord: Mortals of Urth by Iganon
Shadow of the Demon Lord: Mortals of Urth By IGanon In the beginning, there was God, all-powerful, infinite, and alone. Craving companionship, God spoke the first words of power and created the Demiurge and was satisfied. The Demiurge, an extension of God, begun to crave more and more, and so spoke the words of power to create millions of genies from its own body. These genies in turn spoke the words of power and plundered the body of God to create worlds and stars without number, creating an entire multiverse. Yet the more the genies took from God, the more God diminished, and what was once all-powerful, and infinite grew weak and limited, having both substance and form stolen. Not content with stealing from God, the genies stole from the Demiurge too, taking so much the Demiurge split into innumerable fragments. The Divine, reduced to little more than a creature of spite and hatred, was reduced to a mad thing lurking in the void between universes, left only with spite, hatred and the insane craving to undo everything that had been done. It was God no longer, now it is the Demon Lord. The innumerable fragments of what once was the Demiurge, still an extension of the Demon Lord, became the first demons, flitting from world to world, wreaking havoc and devastation and preparing each world for the arrival of the Hunger in the Void, the Demon Lord. The universe that contains the planet Urth, this reality, is the latest one to fall under the Shadow of the Demon Lord. -
The Effects of Superstition As Destination Attractiveness on Behavioral Intention
The Effects of Superstition as Destination Attractiveness on Behavioral Intention Yunzhou Zhang Thesis submitted to the faculty of the Virginia Polytechnic Institute and State University in partial fulfillment of the requirements for the degree of Master of Science In Hospitality and Tourism Management Muzaffer Uysal, Committee Chair Ken McCleary Vincent P. Magnini May 2, 2012 Blacksburg, VA Keywords: destination attractiveness, superstition attitude, behavioral intention, superstition as destination attractiveness (SADA) The Effects of Superstition as Destination Attractiveness on Behavioral Intention Yunzhou Zhang ABSTRACT Superstitious beliefs date back thousands of years and continue to the present, and research suggests that superstitious beliefs have a robust influence on product satisfaction and decision making under risk. The study therefore examines how superstition attitude will impact potential tourists’ intention to visit a destination so that relevant organizations (e.g. destination management/marketing organizations) could better understand potential tourists’ behaviors, identify a niche market encompassing those prone to superstition, and tailor the tourism products to the needs and beliefs of potential tourists. The study used a survey instrument which consists of four components: the scale of Superstition as Destination Attractiveness (SADA), the revised Paranormal Belief Scale, the measurement of Intention to Visit, and respondents’ demographics and travel experiences. A mixed-method data collection procedure was adopted -
Dynamic Spellcasting Spells and Mana Table
your spells is determined by your level, as shown in the Dynamic Spellcasting Spells and Mana table. Spells and Mana MAGIC IS A NATURAL PHENOMENON STEEPED IN LEGEND and often attributed to divine origin. Even those who Spellcaster Level Maximum Mana for a Spell study its applications and effects in a methodical and 1st-4th 2 secular manner cannot boast a complete knowledge of 5th-8th 3 its nature. This has led to many schools or philosophies 9th-12th 4 concerning magic, as well as distinct traditions of inter- 13th-16th 5 acting with it. 17th-20th 6 Druids wielding magic aspected towards nature, priests channelling power through chants and prayers, If a feature would allow you to use a spell without and sorcerers bending reality to their will are all mages channelling magic, that spell is always cast as though calling on magic in their own way. All draw on the you channelled the minimum amount of mana into it. same power, which is described here. Drain What Is a Spell? The use of magic takes its toll, and any time you cast a The word ‘spell’ refers to any discrete magical effect, a spell you run the risk of suffering drain. You may have single shaping of magical energy into a specific, limited not channelled enough magic into the effect, drawn too expression. Some people also use it in reference to the much magic (sometimes called “mana burn”), or failed effects themselves, such as a ‘fireball spell’. However, to properly handle spontaneous surges in magical while the means to create fiery explosions can be power. -
1.1 Van Der Horst
[JGRChJ 1 (2000) 9-17] ANCIENT JEWISH BIBLIOMANCY Pieter W. van der Horst University of Utrecht, The Netherlands The Jewish people did not have sacred books until long into their national history. It was only in the sixth century BCE, during and after the Babylonian exile, that the Torah was given its present shape and began gradually to gain canonical status. This bestowing of canonical status went hand in hand with the attribution of holiness. The increasing centrality of the Torah in Judaism in the post-exilic period (after 538 BCE), certainly after and due to the reforms by Ezra (5th–4th cent.), led to a heightened sense of holiness of the Torah. In the Hebrew Bible, the Torah itself is not yet adorned with the epithet ‘holy’. One sees this starting to happen only in the Hellenistic period. In the second half of the second century BCE Pseudo-Aristeas, the author of the pseudonymous work on the origin of the Septuagint, is the first to call the Torah ‘holy’ and ‘divine’ (a{gno", qei'o").1 Thus, he reports that the Ptolemaic king of Egypt prostrates himself in adoration seven times in front of the first Torah scroll in Greek and speaks of the oracles of God, for which he thanks him (§177).2 Also, such widely different writings as Jubilees, 4 1. See Letter of Aristeas 3, 5, 31, 45. 2. For this and the following, see O. Wischmeyer, ‘Das Heilige Buch im Judentum des Zweiten Tempels’, ZNW 86 (1995), pp. 218-42. For the typology of the holy book in antiquity in general, see e.g. -
Rhabdomancy and Belomancy, Or Divination by the Rod and by the Arrow Author(S): A
Rhabdomancy and Belomancy, or Divination by the Rod and by the Arrow Author(s): A. W. Buckland Source: The Journal of the Anthropological Institute of Great Britain and Ireland, Vol. 5 (1876), pp. 436-450 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2841115 . Accessed: 15/06/2014 04:45 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Royal Anthropological Institute of Great Britain and Ireland is collaborating with JSTOR to digitize, preserve and extend access to The Journal of the Anthropological Institute of Great Britain and Ireland. http://www.jstor.org This content downloaded from 195.34.79.223 on Sun, 15 Jun 2014 04:45:13 AM All use subject to JSTOR Terms and Conditions 436 A. W. BUCKLAND.-Rhabdomancyand Belomnancy, would meet the case withoutinterfering with those givenin MNr. Evans's paper,viz.: abv grun Prehistoricclwelling P halfunderground, or pits... or chamber undergroundchamber or artificial cave ... ... B Then, again, althoughthere was a radicalfor a defensivework, therewas none forearthworks of a non-defensivecharacter, which were commonin all parts 'of the world. He thoughtthat the annexedsymbol might be employedin conjunctionwith any other symbolto denotethat a workwas defensiveS4; whilst the symbolemployed in the paper for " campor defensivework " might be used merelyto designate" earthwork."If the code obligedus to markall earthworksas defensiveit wouldlead to error. -
D I V I N a T I O N Culture a N D the H a N D L I N G of The
Originalveröffentlichung in: G. Leick (Hrsg), The Babylonian World, New York/London, 2007, S. 361-372 CHAPTER TWENTY-FIVE DIVINATION CULTURE AND THE HANDLING OF THE FUTURE Stefan M. Maul n omen is a clearly defined perception understood as a sign pointing to future A events whenever it manifests itself under identical circumstances. The classification of a perception as ominous is based on an epistemological development which establishes a normative relationship between the perceived and the future. This classification process is preceded by a period of detailed examination and is thus initially built on empirical knowledge. Omina only cease to be detected empirically when a firm conceptual link has been established between the observed and the future which then allows omina to be construed by the application of regularities. In the Mesopotamian written sources from the first and second millennia BC, omina based on regularities far exceed those based on empirical data. Mesopotamian scholars generally collected data without formally expressing the fundamental principles behind their method. It was the composition of non-empirical omina as such which allowed students to detect the regularities on which they were based without this formulated orally or in writing. Modern attempts at a systematic investigation of such principles however, are still outstanding. It is interesting that there is no Sumerian or Akkadian equivalent for the terms 'oracle' or 'omen'. Assyriologists use the term omen for the sentence construction 'if x then y' which consists of a main clause beginning with summa ('if') describing the ominous occurence, and a second clause which spells out the predicted outcome.