A rare gift–she receives psychic information through smell

 

By: Jaime Licauco     Philippine Daily Inquirer / 11:53 PM September 26, 2011

Psychic perception may come to us through any of our five senses. If through the sense of sight, it is called “clairvoyance,” which literally means “to see clearly.” If through the sense of hearing, it is “clairaudience.” If through the sense of touch or feeling, it is “clairsentience.” If through the sense of smell, it’s called “clairolfaction.”

I don’t know what it’s called if the psychic information comes through the sense of taste, if there’s such a thing.

However, I have come across at least two persons who receive psychic information through the sense of smell. They discovered such a gift or talent in my class on ESP. Since they attended my seminars many years ago, I have never heard of anybody else with the same psychic ability. It seems this is not a very common one.

Interesting letter

But recently, I received a very interesting letter about this rare psychic ability from a reader named Karen Padayhag. Here’s her letter:

“After reading your book “Understanding The Psychic Powers of Man,” containing the different psychic manifestations, I was amazed. I remembered that I usually smell something different in places that are considered to be haunted or in funerals.

“During my father’s funeral, I smelled this unusual smell—and I continue to smell this in every funeral I go to.

“I also smell it in my school building for my class in home Economics (H.E). At first I didn’t think it was something important. However, one day, in the same building, we gathered there to eat. We brought food to our H.E room. When I got near the table, the unusual smell in that room became more intense. Again, I did not bother with it.

“After the gathering, I became very sick. Getting sick after smelling that unusual smell usually happened to me. I also smell the same smell when the death anniversary of my father is near.

“I do not know what it means. I can’t describe it except that it is unusual and not normally smelled by people.

“Here’s one other thing. Every time I would reminisce or imagine things, they would be accompanied by certain smells. For me, everyday would be a different smell and I clearly sense them when I remember those events.”

Highly developed

Karen, you are definitely one of those rare individuals who receive psychic information through the sense of smell. As mentioned earlier, yours is a very rare psychic gift or ability. Your sense of smell is so highly developed that you can even smell things that you merely imagine, and that you can associate each day with a different smell.

Others can see people as “beings of light” and in color. They can see the human aura that is not normally visible to everybody. These are people with a highly developed sense of sight, that’s why it is commonly called “The Third Eye.”

Try to experiment with this rare psychic ability of yours, so that you can use it in a practical way. One of the students I mentioned above can smell sickness in people, even if he has a cold. That’s why he is able to diagnose or tell what’s wrong with a person simply by being aware of that smell.

Can you imagine the tremendous possibilities this rare ability of yours can have? People with this psychic ability, when meeting a friend, will not say, “You don’t look well today.” They are more likely to say, “You don’t smell good today!”

NOTE:

My next Inner Mind Development seminar will be on Oct. 8-9, 2011 from 9am-5pm, while the next Soulmates, Karma & Reincarnation seminar will be on Oct. 22, 2011 1pm-7pm at Rm. 308 Prince Plaza 1, Legaspi St., Legaspi Village Makati. For details and reservations, pls. call tel. no. 810-7245/ 815-9890 or cell phone no. (0920) 981-8962; email jaimetlicauco@yahoo.com Visit our website: www.jimmylicauco.com

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Felicific Calculus

 

The following maybe of interest. It is an unusual way of trying to "measure" happiness or well being, but with Multi-Dimensional Science this might become a "serious" possibility with the "scientific"  studies into inner energies of human beings...! A big subject yet to fullybe! RS

The felicific calculus is an algorithm formulated by utilitarian philosopher Jeremy Bentham (1747–1832) for calculating the degree or amount of pleasure that a specific action is likely to induce. Bentham, an ethical hedonist, believed the moral rightness or wrongness of an action to be a function of the amount of pleasure or pain that it produced. The felicific calculus could, in principle at least, determine the moral status of any considered act. The algorithm is also known as the utility calculus, the hedonistic calculus and the hedonic calculus.

To be included in this calculation are several variables (or vectors), which Bentham called "circumstances". These are:

1. Intensity: How strong is the pleasure?
2. Duration: How long will the pleasure last (its magnitude is composed)?
3. Certainty or uncertainty: How likely or unlikely is it that the pleasure will occur (its probability)?
4. Propinquity or remoteness: How soon will the pleasure occur (measured by its opposite)?
5. Fecundity: The probability that the action will be followed by sensations of the same kind (is measured from a pain).
6. Purity: The probability that it will not be followed by sensations of the opposite kind (from a pleasure).
7. Extent: How many people will be affected (for example the number of people)?

Contents

• 1Bentham's instructions
  • 1.1Note
• 2Hedons and dolors
• 3See also
• 4References

Bentham's instructions[edit]

To take an exact account of the general tendency of any act, by which the interests of a community are affected, proceed as follows. Begin with any one person of those whose interests seem most immediately to be affected by it: and take an account,

• Of the value of each distinguishable pleasure which appears to be produced by it in the first instance.
• Of the value of each pain which appears to be produced by it in the first instance.
• Of the value of each pleasure which appears to be produced by it after the first. This constitutes the fecundity of the first pleasure and the impurity of the first pain.
• Of the value of each pain which appears to be produced by it after the first. This constitutes the fecundity of the first pain, and the impurity of the first pleasure.
• Sum up all the values of all the pleasures on the one side, and those of all the pains on the other. The balance, if it be on the side of pleasure, will give the good tendency of the act upon the whole, with respect to the interests of that individual person; if on the side of pain, the bad tendency of it upon the whole.
• Take an account of the number of persons whose interests appear to be concerned; and repeat the above process with respect to each. Sum up the numbers expressive of the degrees of good tendency, which the act has, with respect to each individual, in regard to whom the tendency of it is good upon the whole. Do this again with respect to each individual, in regard to whom the tendency of it is bad upon the whole. Take the balance which if on the side of pleasure, will give the general good tendency of the act, with respect to the total number or community of individuals concerned; if on the side of pain, the general evil tendency, with respect to the same community.^[1]

To make his proposal easier to remember, Bentham devised what he called a "mnemonic doggerel" (also referred to as "memoriter verses"), which synthesized "the whole fabric of morals and legislation":

Intense, long, certain, speedy, fruitful, pure—

Such marks in pleasures and in pains endure.
Such pleasures seek if private be thy end:
If it be public, wide let them extend
Such pains avoid, whichever be thy view:

If pains must come, let them extend to few.

Note[edit]

Based on the first volume of his complete works there are four deriving classifications or distinct objects of civil law ^[2] that is known as known in his penal laws: of Security, Subsistence, Abundance, Equality. There are also four sanctions that he defined, they are: Physical, Political, Moral (this is as a result social or legal and can lead to popular sanction), and Religious.

“Sanctions. Since the Traites, others have been discovered. There are now, I. Human: six, viz. 1. Physical; 2. Retributive; 3. Sympathetic; 4. Antipathetic; 5. Popular, or Moral; 6. Political, including Legal and Administrative.

“II. Superhuman vice Religious: all exemplifiable in the case of drunkenness; viz. the punitory class.

“Note—Sanctions in genere duæ, punitoriæ et remuneratoriæ; in serie, septem ut super; seven multiplied by two, equal fourteen.

“The Judicatory of the popular or moral sanction has two Sections: that of the few, and that of the many: Aristocratical and Democratical: their laws, their decisions, are to a vast extent opposite.”^[3]

Further, he bases a pleasure or a pain, or of benefit and mischief, that is in the method applied by knowing more of it from those seven above-mentioned references that are after to apply it to a respective purpose, else it is blindfolded. ^[4]

Property and law are born and must die together. Before the laws, there was no property: take away the laws, and all property ceases. ^[5]

Hedons and dolors[edit]

The units of measurements used in the felicific calculus may be termed hedons and dolors.^[6]

See also[edit]

• Act utilitarianism
• Bellman equation
• Ethical calculus
• Reinforcement learning
• Science of morality
• Utilitarian social choice rule - a mathematical formula for felicific calculus.

References[edit]

1. ^ * Jeremy Bentham, An Introduction to the Principles of Morals and Legislation, London, 1789
2. ^ Principles of The Civil Code (Part one, Ch. II)
3. ^ from an extract from a letter of Bentham’s to Dumont, dated Oct. 28, 1821.
4. ^ Complete works of Jeremy Bentham, Westminster version (Vol. 1 of 11)
5. ^ Principles of The Civil Code
6. ^ San Diego University – Glossary Archived May 9, 2008, at the Wayback Machine by Lawrence M. Hinman

The Essentia Foundation

 

The challenge

We live under a materialist metaphysics: all that supposedly exists is matter, an abstract entity conceptually defined as being outside and independent of consciousness. This metaphysics is often conflated with science itself, even though the scientific method only allows us to determine how nature behaves, not what nature is in and of itself.

The mainstream cultural endorsement of metaphysical materialism became firmly established in the second half of the nineteenth century. Since then, however, its strength has been derived mainly from intellectual habit and inherited assumptions, not from clear reasoning, evidence or explanatory power. As a matter of fact, over the past few decades evidence has been accumulating in foundations of physics, neuroscience and analytic philosophy that materialism is false.

Nonetheless, the cultural prevalence of metaphysical materialism has myriad—and arguably dysfunctional—implications at both individual and social levels: it impacts our sense of meaning and purpose, our value systems, our understanding of health, disease and death, as well as the way we relate to others...

Our goals

Essentia Foundation aims at communicating, in an accurate yet accessible way, the latest analytic and scientific indications that metaphysical materialism is fundamentally flawed. Indeed, clear reasoning and the evidence at hand indicate that metaphysical idealism or nondualism—the notion that nature is essentially mental—is the best explanatory model we currently have. This is known in specialist communities, but hasn’t yet been openly communicated, in an accessible manner, to the culture at large. Essentia Foundation hopes to help close this communication gap.

Although we acknowledge that analytic or scientific understanding, in and of itself, isn’t life- or behavior-changing—only felt experience or knowledge by direct acquaintance is—in modern culture the intellect is the bouncer of the heart. Therefore, we aim to create intellectual space and legitimacy for the notion that, at its most fundamental level, all reality unfolds in an extended field of mentation....

Way of working

Essentia Foundation questions metaphysical materialism and argues for the plausibility of idealism by leveraging the exact same epistemic values our culture reifies today: coherence, internal logical consistency, conceptual parsimony, empirical adequacy and explanatory power. We show that, if applied objectively and consequently, these values point directly at idealism, while contradicting materialism.

Operationally, Essentia Foundation identifies and helps to promote scientific and philosophical work relevant to metaphysical idealism or nondualism. As such, we can be regarded as an information hub—strictly and thoroughly curated to weed out nonsense and pseudo-science—for the latest developments in science, analytic philosophy and other areas of scholarly work with a bearing on our culture’s metaphysical views. Our community of authors lists a growing number of academics, scholars, philosophers, scientists and authors whose works are opening the way for a new, more functional and true understanding of ourselves and reality at large.

Editorial commitment

Essentia Foundation is not philosophically neutral: we were created precisely to address an imbalance in how the metaphysical implications of results from science and philosophy are communicated by the media.

That said, you can expect from us editorial rigor, accuracy and careful selection of the material we choose to publish. Strict curation—erring rather on the side of caution in cases of high uncertainty—is what characterizes our approach. To put it simply, we only publish credible work. And although we do try to communicate in an accessible manner—dispensing with jargon and academic obscurantism as much as possible—we are committed to not allowing these simplifications to misrepresent the original material.

Again, Essentia Foundation shall never promote nonsense, pseudo-science or gullible, unsubstantiated claims of the kind often associated with mind-first ontologies in the popular culture. This is our firm commitment to you. Whatever you see in our material may be polemical—in the spirit that every major scientific or philosophical advancement has originally been polemical—but shall never be unsubstantiated, irrational or deceiving. In cases where the solidity or credibility of a relevant result isn’t clear, we consult our Academic Advisory Board before publishing it. 

Picatrix

 

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Pages from a 14th century version of the manuscript.

Picatrix is the Latin name used today for a 400-page book of magic and astrology originally written in Arabic under the title Ghāyat al-Ḥakīm (Arabic: غاية الحكيم), which most scholars assume was originally written in the middle of the 11th century,^[1] though an argument for composition in the first half of the 10th century has been made.^[2] The Arabic title translates as The Aim of the Sage or The Goal of The Wise.^[3] The Arabic work was translated into Spanish and then into Latin during the 13th century, at which time it got the Latin title Picatrix. The book's title Picatrix is also sometimes used to refer to the book's author.

Picatrix is a composite work that synthesizes older works on magic and astrology. One of the most influential interpretations suggests it is to be regarded as a "handbook of talismanic magic".^[4] Another researcher summarizes it as "the most thorough exposition of celestial magic in Arabic", indicating the sources for the work as "Arabic texts on Hermeticism, Sabianism, Ismailism, astrology, alchemy and magic produced in the Near East in the ninth and tenth centuries A.D."^[5] Eugenio Garin declares, "In reality the Latin version of the Picatrix is as indispensable as the Corpus Hermeticum or the writings of Albumasar for understanding a conspicuous part of the production of the Renaissance, including the figurative arts."^[6] It has significantly influenced West European esotericism from Marsilio Ficino in the 15th century, to Thomas Campanella in the 17th century. The manuscript in the British Library passed through several hands: Simon Forman, Richard Napier, Elias Ashmole and William Lilly.

According to the prologue of the Latin translation, Picatrix was translated into Spanish from the Arabic by order of Alphonso X of Castile at some time between 1256 and 1258.^[7] The Latin version was produced sometime later, based on translation of the Spanish manuscripts. It has been attributed to Maslama ibn Ahmad al-Majriti (an Andalusian mathematician), but many have called this attribution into question. Consequently, the author is sometimes indicated as "Pseudo-Majriti".

The Spanish and Latin versions were the only ones known to Western scholars until Wilhelm Printz discovered an Arabic version in or around 1920.^[8]

Contents

• 1Content and sources
• 2Authorship and significance of title
• 3Anticipation of experimental method
• 4Editions
• 5See also
• 6Notes
• 7External links

Content and sources[edit]

The work is divided into four books, which exhibit a marked absence of systematic exposition. Jean Seznec observed, "Picatrix prescribes propitious times and places and the attitude and gestures of the suppliant; he also indicates what terms must be used in petitioning the stars." As an example, Seznec then reproduces a prayer to Saturn from the work, noting that Fritz Saxl has pointed out that this invocation exhibits "the accent and even the very terms of a Greek astrological prayer to Kronos. This is one indication that the sources of Picatrix are in large part Hellenistic.":

O Master of sublime name and great power, supreme Master; O Master Saturn: Thou, the Cold, the Sterile, the Mournful, the Pernicious; Thou, whose life is sincere and whose word sure; Thou, the Sage and Solitary, the Impenetrable; Thou, whose promises are kept; Thou who art weak and weary; Thou who hast cares greater than any other, who knowest neither pleasure nor joy; Thou, the old and cunning, master of all artifice, deceitful, wise, and judicious; Thou who bringest prosperity or ruin, and makest men to be happy or unhappy! I conjure thee, O Supreme Father, by Thy great benevolence and Thy generous bounty, to do for me what I ask [...]^[9]

According to Garin:

The work's point of departure is the unity of reality divided into symmetrical and corresponding degrees, planes or worlds: a reality stretched between two poles: the original One, God the source of all existence, and man, the microcosm, who, with his science (scientia) brings the dispersion back to its origin, identifying and using their correspondences.^[10]

According to the Prologue, the author researched over two hundred works in the creation of Picatrix. ^[11] However, there are three significant Near/Middle Eastern influences: Jabir ibn Hayyan, the Brethren of Purity, and ibn Wahshiyya's Nabataean Agriculture. The influence of Jabir ibn Hayyan comes in the form of a cosmological background that removes magical practices from the context of diabolical influences and reasserts these practices as having a divine origin. The author of Picatrix utilizes Neoplatonic theories of hypostasis that mirror the work of Jabir ibn Hayyan.^[12][13]

While tracing the correlates for the Kabbalistic notion of the astral body (Hebrew: tselem),^[14] Gershom Scholem cited its occurrence in the Picatrix, and pointed out the background of this concept in Greek papyri and philosophical texts,^[15] in Gnostic texts,^[16] in Iranian eschatology, and in Islamic and Renaissance Neoplatonism. Scholem also specifically noted Henry Corbin's work in documenting the concept of the perfected nature in Iranian and Islamic religion.^[17]

According to Scholem, the following passage from the Picatrix (itself similar to a passage in an earlier Hermetic text called the Secret of Creation) tracks very closely with the Kabbalistic concept of tselem:^[18]

When I wished to find knowledge of the secrets of Creation, I came upon a dark vault within the depths of the earth, filled with blowing winds. ... Then there appeared to me in my sleep a shape of most wondrous beauty [giving me instructions how to conduct myself in order to attain knowledge of the highest things]. I then said to him: "Who are you?" And he answered: "I am your perfected nature."

Authorship and significance of title[edit]

The Arab historian, Ibn Khaldun, in his Muqaddimah, ascribed authorship of Picatrix (referring to the original Arabic version, under the title Ġāyat al-Ḥakīm غاية الحكيم ) to the astronomer and mathematician Maslama Al-Majriti, who died between 1005 CE and 1008 CE (398 AH).^[19] This attribution is problematic: the author of the Arabic original states^[20] in its introduction that he completed the book on 348 AH, which is ~ 959 CE. Moreover, the author states that he started writing the Picatrix after he completed his previous book, Rutbat al-Ḥakīm رتبة الحكيم in 343 AH (~ 954 CE).^[21] This makes the authoring more than five decades before Al-Majriti's death, and if his estimated birth year is to be accepted, he would be only around 5 years old when he started writing it. As well, according to Holmyard, the earliest manuscript attribution of the work to Maslama al-Majriti was made by the alchemist al-Jildaki, who died shortly after 1360, while Ibn Khaldun died some 20 years later. However, no biography of al-Majriti mentions him as the author of this work.^[22]

More recent attributions of authorship range from "the Arabic version is anonymous" to reiterations of the old claim that the author is "the celebrated astronomer and mathematician Abu l-Qasim Maslama b. Ahmad Al-Majriti".^[23] One recent study in Studia Islamica suggests that the authorship of this work should be attributed to Maslama b. Qasim al-Qurtubi (died 353/964), who according to Ibn al-Faradi was "a man of charms and talismans".^[24] If this suggestion is correct it would place the work in the context of Andalusian sufism and batinism.^[25]

The odd Latin title is sometimes explained as a sloppy transliteration of one "Buqratis", mentioned several times in the second of the four books of the work.^[26] Others have suggested that the title (or the name of the author) is a way of attributing the work to Hippocrates (via a transcription of the name Burqratis or Biqratis in the Arabic text).^[27] Where it appears in the Arabic original, the Latin text does translate the name Burqratis as Picatrix, but this still does not establish the identity of Burqratis. Ultimately, linking the name, Picatrix, with Hippocrates,^[28][29] has fallen into disfavor because the text separately cites Hippocrates under the name Ypocras.^[30]

Anticipation of experimental method[edit]

Martin Plessner suggests that a translator of the Picatrix established a medieval definition of scientific experiment by changing a passage in the Hebrew translation of the Arabic original, establishing a theoretical basis for the experimental method: "the invention of an hypothesis in order to explain a certain natural process, then the arranging of conditions under which that process may intentionally be brought about in accordance with the hypothesis, and finally, the justification or refutation of the hypothesis, depending on the outcome of the experiment".

Plessner notes that it is generally agreed that awareness of, "the specific nature of the experimental method–as distinct from the practical use of it–is an achievement of the 16th and 17th centuries." However, as the passage by the translator of the Hebrew version makes clear, the fundamental theoretical basis for the experimental method was here established prior to the middle of the 13th century.

The original passage in Arabic describes how a man who witnessed a treatment for a scorpion's sting (drinking a potion of frankincense that had received seal imprints) had gone on to experiment with different types of frankincense, assuming that this was the cause for the cure, but later found that the seal images were the cause for the cure, regardless of the substance upon which they were impressed. The author of the Picatrix goes on to explain how the explanation of the effectiveness of cures passed on to him by authorities was then proved to him by his own experience.

The Hebrew translator changed the passage in question to include the following:

And that was the reason which incited me [to devote myself to astrological magic]. Moreover, these secrets were already made known by Nature, and the experience approved them. The man dealing with nature has nothing to do but producing a reason of what the experience has brought out.

Plessner also notes that "neither the Arabic psychology of study nor the Hebrew definition of the experiment is rendered in the Latin Picatrix. The Latin translator omits many theoretical passages throughout the work."^[31]

In exploring the cross-cultural circulation of the text Avner Ben-Zaken enlisted to the Picatrix's scholarship the “Yates thesis,” and argued that the text played a latent, though central, role in shaping the philosophy of Renaissance natural magic and in giving the stimulus needed to transform occultist notions into experimental science. For Renaissance thinkers unfriendly to the establishment, natural magic offered an alternative program for natural philosophy, and some turned it against Aristotelian philosophy, which they viewed as hegemonic. Moreover, these rebels presented natural magic as a scientific practice, a culture deeply grounded in non-European contexts. For Ficino and Pico, natural magic originated in the ancient Near East, brought Renaissance Europe through cross-cultural exchanges that involved Kabalistic texts and Arabic works on magic. For Agrippa, natural magic carried a new program for science, as well as new practices and new personas. For him, the magus—the new experimental naturalist—was a figure that first came to life in the ancient East. For Campanella, natural magic offered a bottom-up construction of natural philosophy that also entailed a new organization of society, in which reason and firsthand experience order both nature and society. All perceived Picatrix as a text that embodied both: a strong alternative program for the study of nature, and a strong cultural program for challenging European culture from outside. In imagining this alternative, they eventually returned their science to its historical point of origin, the East. Ficino, Agrippa, and in a sense Campanella pushed the argument further, laying a foundation for a heliocentric worldview, initiating the search for the hidden forces of nature, and casting the magician virtuoso as the godfather of natural philosophy. Thus, the Picatrix was essential for turning natural magic into philosophy, for transforming the magus into an experimentalist, and for transforming the practice of natural magic into an institutional system of education. It inspired the proposal that scholars shift their focus from Scholasticism to the distant sources of natural magic.^[32]

Editions[edit]

• غاية الحكيم Ghāyat al-Ḥakīm: An edition of the text in Arabic, edited by Hellmut Ritter (from the Warburg Institute)
• Picatrix: Das Ziel des Weisen von Pseudo-Magriti, aus dem Arabischen ins Deutsche übersetzt von Hellmut Ritter und Martin Plessner [Picatrix: The Goal of the Wise Man by Pseudo-Magriti, translated from Arabic into German by Ritter and Plessner]. London: Warburg Institute, 1962 (=Studies of the Warburg Institute 27).
• David Pingree, The Latin Version of the Ghayat al-hakim, Studies of the Warburg Institute, University of London (1986), ISBN 0-85481-069-2
• Ouroboros Press has published the first English translation available in two volumes, Ouroborous Press (2002 Vol. 1 ASIN: B0006S6LAO) and (2008 Vol. 2) [2]
• Béatrice Bakhouche, Frédéric Fauquier, Brigitte Pérez-Jean, Picatrix: Un Traite De Magie Medieval, Brepols Pub (2003), 388 p., ISBN 978-2-503-51068-2.
• The Complete Picatrix: The Occult Classic Of Astrological Magic , Renaissance Astrology Press {2011}, 310 p., ISBN 1-257-76785-2, English translation from Pingree's Latin critical edition by John Michael Greer & Christopher Warnock.
• Picatrix: A Medieval Treatise on Astral Magic, translated with an introduction by Dan Attrell and David Porreca, 384 p., Penn State University Press, 2019.

See also[edit]

• Grimoires – i.e. books about magic
• Alchemy and chemistry in Islam
• Islamic astrology
• Ruhaniyya
• Necronomicon

Notes[edit]

1. ^ e.g Dozy, Holmyard, Samsó, and Pingree; David Pingree, 'Some of the Sources of the Ghāyat al-hakīm', in Journal of the Warburg and Courtauld Institutes, Vol. 43, (1980), p. 2; Willy Hartner, 'Notes On Picatrix', in Isis, Vol. 56, No. 4, (Winter, 1965), pp. 438
2. ^ Maribel Fierro, "Bāṭinism in Al-Andalus. Maslama b. Qāsim al-Qurṭubī (died 353/964), Author of the 'Rutbat al- Ḥakīm' and the 'Ghāyat al-Ḥakīm (Picatrix)'" in: Studia Islamica, No. 84, (1996), pp. 87–112.
3. ^ However the Arabic translated as "goal" (ghaya, pl. ghayat) also suggests the sense of "utmost limit" or "boundary".
4. ^ Frances Yates, Giordano Bruno and the Hermetic Tradition, Chicago, 1964; Frances Yates, The Art of Memory, Chicago, 1966
5. ^ David Pingree, 'Some of the Sources of the Ghāyat al-hakīm', inJournal of the Warburg and Courtauld Institutes, Vol. 43, (1980), pp. 1–15
6. ^ Eugenio Garin, Astrology in the Renaissance: The Zodiac of Life, Routledge, 1983, p. 47
7. ^ David Pingree, 'Between the Ghāya and Picatrix. I: The Spanish Version', in Journal of the Warburg and Courtauld Institutes, Vol. 44, (1981), p. 27
8. ^ Willy Hartner, 'Notes On Picatrix', in Isis, Vol. 56, No. 4, (Winter, 1965), pp. 438–440; the Arabic text was published for the first time by the Warburg Library in 1927.
9. ^ Jean Seznec (Trans. Barbara F. Sessions), The Survival of the Pagan Gods: The Mythological Tradition and its Place in Renaissance Humanism and Art, Princeton University Press, 1995 (reprint), p. 53
10. ^ Eugenio Garin, Astrology in the Renaissance: The Zodiac of Life, Routledge, 1983, p. 49
11. ^ Later in the text, the author specifies two hundred fifty works. Bakhouche, Picatrix, p 37, 200
12. ^ Pingree, David; al-Majriti, Maslama (1986). Picatrix: The Latin Version of the Ghayat Al-Hakim : Text, Introduction, Appendices, Indices. Warburg Institute University of London. p. 3.
13. ^ See also Bakhouche, Picatrix, pp. 32–33
14. ^ Scholem, Gershom (1991). On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah. New York: Schocken Books. pp. 255–260. Related terms throughout the associated traditions include pure self, personal daemon, perfected nature (ha-teva ha-mushlam), and fathomless father of nature. Cf. guardian angel.
15. ^ For example, the Greek philosopher, Iamblichus, The Mysteries of the Egyptians, Chaldean, and Assyrians, IX, 1-9.
16. ^ The Hymn of the Pearl in the apocryphal Acts of Thomas.
17. ^ Scholem 1991, p. 256.
18. ^ Scholem 1991, p. 255. For the passage in the Secret of Creation, see Rosenthal, Franz (1975). The Classical Heritage in Islam. London: Routledge. pp. 246–247.
19. ^ Eugenio Garin, Astrology in the Renaissance: The Zodiac of Life, Routledge, 1983, p. 47
20. ^ "غاية الحكيم و أحق النتيجتين بالتقديم". Internet Archive.
21. ^ "غاية الحكيم و احق النتيجتين بالتقديم".
22. ^ Maribel Fierro, Bāṭinism in Al-Andalus. Maslama b. Qāsim al-Qurṭubī (died 353/964), Author of the Rutbat al- Ḥakīm and the Ghāyat al-Ḥakīm (Picatrix), in Studia Islamica, No. 84, (1996), p. 93, 95
23. ^ H. Kahane et al. 'Picatrix and the talismans', in Romance Philology, xix, 1966, p 575; E.J. Holmyard, 'Maslama al-Majriti and the Rutba 'l-Hakim', in Isis, vi, 1924, p 294.
24. ^ Maribel Fierro, 'Bāṭinism in Al-Andalus. Maslama b. Qāsim al-Qurṭubī (died 353/964), Author of the "Rutbat al- Ḥakīm" and the "Ghāyat al-Ḥakīm (Picatrix)"', in Studia Islamica, No. 84, (1996), pp. 87–112
25. ^ Maribel Fierro, 'Bāṭinism in Al-Andalus. Maslama b. Qāsim al-Qurṭubī (died 353/964), Author of the "Rutbat al- Ḥakīm" and the "Ghāyat al-Ḥakīm (Picatrix)"', in Studia Islamica, No. 84, (1996), pp. 105–107
26. ^ Willy Hartner, 'Notes On Picatrix', in Isis, Vol. 56, No. 4, (Winter, 1965), pp. 438
27. ^ Bakhouche, Beatrice, Frederic Fauquier, and Brigitte Perez-Jean (Translators), Picatrix: Un traite de magie medieval, Turnhout: Brepols, p. 22 and 141
28. ^ Ritter, Hellmut and Martin Plessner (translators), "Picatrix:" Das Ziel des Weisen von Pseudo-Magriti. London: Warburg Institute, 1962. p.XXII.
29. ^ See also: Willy Hartner, 'Notes On Picatrix', in Isis, Vol. 56, No. 4, (Winter, 1965), pp. 438
30. ^ Bakhouche, Picatrix, p. 22, 193, 332.
31. ^ Martin Plessner, "A Medieval Definition of Scientific Experiment in The Hebrew Picatrix" in: Journal of the Warburg and Courtauld Institutes, Vol. 36, (1973), pp. 358–359
32. ^ Avner Ben-Zaken, "Traveling with the Picatrix: Cultural Liminalities of Culture and Science", In Religious Individualization in Historical Perspective, (Berlin, 2019), pp. 1038-1068.[1]

External links[edit]

• Picatrix complete text: David Pingree's edition of the Latin text (from the Warburg Institute)
• Picatrix complete text: German Translation by Hellmut Ritter and Martin Plessner (from the Warburg Institute)
• Picatrix complete text: An edition of the original Arabic text, edited by Hellmut Ritter (from the Warburg Institute)
• Christopher Warnock presents his astrological use and interpretation of the work
• Photos of some pages of an Arabic manuscript of the غاية الحكيم Ghāyat al-Ḥakīm

Categories: 

• Grimoires
• Arabic grimoires
• Astrological works of the medieval Islamic world
• Medieval Arabic literature
• Arabian mythology
• Literature of Al-Andalus
• 11th-century Arabic books