How to Develop Mediumship E-Book

Bhakta Vishita

• Herausgeber: Youcanprint
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2019

Beschreibung

Anyone is entitled to be considered a "medium" if he or she is psychically sensitive and capable of receiving and responding to spirit control or influence. Likewise, anyone is entitled to the designation who is capable of so generating freely a sufficient quantity of "psychic force," magnetism, prana, or whatever other name we may choose to apply to the force which is generated in the human organism and is capable of being employed by the spirits in order to produce mediumistic phenomena of the class usually referred to as "physical phenomena." As we have seen, the spirits themselves are not usually able to manufacture or generate by themselves this psychic required to produce the said phenomena, but, on the contrary, must depend upon mediumistic individuals for such force. Who Are Mediumistic? Many persons are more or less naturally sensitive to spirit influence, and therefore mediumistic. In many cases these persons tend to take on the psychic conditions of others, both those in earth life and those on the spirit plane of existence, without realizing the nature of the influence operating on them. Such persons are frequently more or less erratic, and are considered as "flighty" by their friends. They need instruction on the subject of psychic laws and self-control, so that they may intelligently guard themselves against undesirable influences, and at the same time cultivate the power of mediumship of the desirable kind. It has been asserted that "everyone is a medium," and in a way this is true, for practically every person is more or less sensitive to spirit influence, and is capable of being developed into an efficient medium of communication with the spirit world. But it is equally true that only a certain percentage of persons possess the true spiritual qualities requisite for the highest phases of true mediumship. That is to say, but few persons are fitted temperamentally and spiritually for the higher tasks of mediumship.

Leseprobe

Indice

Cover

How to Develop Mediumship

Table of contents

Preface

PART I NATURE'S FINER FORCES

PART II Mental Vibrations and Transmissions

PART III THOUGHT TRANSFERENCE

PART IV CLAIRVOYANCE AND KINDRED PHENOMENA

PART V CLAIRVOYANCE: PAST, PRESENT AND FUTURE

PART VI MEDIUMSHIP

PART VII MEDIUMISTIC CONDITIONS

PART VIII HOW TO DEVELOP MEDIUMSHIP

PART IX MEDIUMISTIC PHENOMENA

PART X EXPERIENCES IN THE CIRCLE

PART XI HIGHER SPIRIT MANIFESTATIONS

Bhakta Vishita

How to Develop Mediumship

UUID: 8e467f0a-d2b7-11e8-a26f-17532927e555

Preface

The history of western magic started about 4000 years ago. And since then it has been adding something to western magic. Originally, the Latin word magus nominated the followers of the spiritualist-priest class, and later originated to elect ‘clairvoyant, sorcerer’ and in a judgmental sense also ‘magician, trickster’. Thus, the initial meaning of the word ‘magic’ was the wisdoms of the Magi, that is the abilities of attaining supernatural powers and energy, while later it became practical critically to deceitful wizardry. The etymological descriptions specify three significant features in the expansion of the notion ‘magic’: 1) Magic as a discipline of celestial natural forces and in the course of formation 2) Magic as the exercise of such facts in divinations, visions and illusion 3) Fraudulent witchery. The latter belief played a significant part in the Christian demonization process. The growth of the western notion ‘magic’ directed to extensive assumptions in the demonological and astrophysical argument of the Neoplatonists. Their tactic was grounded on the philosophy of a hierarchically ordered outer space, where conferring to Plotinus (C205–C270 AD) a noetic ingredient was shaped as the outcome of eternal and countless radiation built on the ultimate opinion; this in its chance contributed to the rise of psychic constituent, which formed the basis of the factual world. Furthermore, these diverse phases of release came to be measured as convinced forces, which underneath the impact of innocent and evil views during late ancient times were embodied as humans. The hierarchical cosmos of Iamblichus simply demonstrates the legitimacy of this process. In his work, the Neoplatonic cosmology has initiated a channel through the syncretism distinctive of the late antiquity and in the essence of Greco-Oriental dualism. Superior productions are taken closer to inferior ones by various midway creatures. The higher the site of the mediators, the further they bear a resemblance to gods and whizzes; the minor they are, the nearer they stand to the psychic-spiritual part. The aforementioned group of intermediaries has been settled in order of series on the origin of cosmic gravity. Proclus (c410–485 AD) has described the system of magic origin conversed above in better aspect: in the hierarchical shackles of cosmic rudiments the power and nature of a firm star god disturbs everything mediocre, and with growing distance the impact slowly becomes weaker. The Humanists approached the Platonic notions from the outlook of the bequest of late antiquity, and were thus first familiarized to the Neoplatonic form of the doctrine. And since Ficino’s work has been inscribed in the spirit of emanation theory, and the author has been persuaded of the existence of the higher and lower spheres of magic and powers defined in Picatrix, he claims that planets and cosmic movements have much to do with power and magic spirit. Today’s occult marketplace also offers, in addition to books, multifarious paraphernalia for practicing magic: amulets, talismans, pendulums and magic rods. Though added with modern essentials and pseudoscientific advices to give some weight to the fundamentals, they are nothing but the leftovers of the western ethnicities of magic.

PART I NATURE'S FINER FORCES