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La Pratique De La Magie Evocatoire – Partie III – Franz Bardon – pdf. Uploaded by salut. Copyright: © All Rights Reserved. Download as PDF or read online. Footnotes to “La pratique de la magie évocatoire”. Alexandre Moryason’s comments on. “The Key to the True Kabbalah” by Franz Bardon. Alexandre Moryason. La pratique de la magie évocatoire. J’ai trouvé cette liste ici: Source: http://www. Un gros travail fait par l’auteur du site.

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Posted in articles Tags: Cependant par manque de moyen je ne peux acquerir ce livre plein de connaissances. Si vous ne connaissez pas eMule allez voir ici. Vous ne savez pas ce que vous dites. Most people who get hold of a book on evocational magic are misled, by various methods, to put at once into practice the recommended procedure without having reached the necessary degree of magic development.

They think that the few incomplete preparations recommended in the instructions will suffice. The motives that lead to this kind of precipitate operation usually have various causes. With one person it might be mere curiosity, which makes him wonder whether other spheres really do exist. Another person might be desirous of seeing spirits, beings and demons, and yet another person might hope to put himself into certain advantages by magical operations.

A fourth person perhaps wants to evoke beings to acquire from them certain powers and faculties, to become famous and honoured, etc. Some people possibly intend to get certain information from certain beings or to do harm to persons they do not like.

Innumerable motives which lead the inconsiderate to practise magical evocation could be mentioned here. This chapter has been written especially for these people for they should barddon to their hearts these warning: Ignorance by no means prevents people from danger and misfortune as a result of magical operations should they be carried out without sufficient training and personal development.

If someone without proper magical development and preparation dares to approach the practice of evocation, he can be sure of either getting no results at all, which will probably cause him to give up the whole matter, or he gets only incomplete results, which can make him a complete unbeliever.

Embittered by this, he will say that everything is delusion without having tried to find the causes of ls lack of success within his own person, and without becoming aware of the need to go deeper into the knowledge of magical science if he wants to have success. It is quite the contrary with people who, either during their present incarnation or during a previous incarnation, have reached at least some degree of spiritual perfection and who have a certain power of imagination.

They will not be able to get perfect, but perhaps partial results. These people are rigthly called sorcerers or necromancers from the hermetic point of view. And it is usually these people who fall into the hands of invisible powers, as bardkn can see from history.

The most striking and best known example is the tragedy of Doctor Faustus, popularised by Goethe. I must desist here from describing the personality of Doctor Faustus, but every magician will be d to explain what pratiaue in this case. Every genuine magician works with the beings consciously, he is for them a person of certain authority, power and force, owing to his magical development and maturity, his attitude towards the spirit beings is quite different from the attitude of a sorcerer.

The magician is subject to only a few temptations by the beings, but since he has achieved the magical equilibrium, nothing can lead him jagie his way, not even the most tempting projects.

The beings acknowledge his authority and regard him as their master, as the image of creation, the image of God, and are quite willing to serve him without ever daring to ask for any rewards for their services.

It is different with a necromancer or sorcerer, however, because of his inability to create the necessary authoritative power towards the beings. He is always in danger of losing magle equilibrium at the cost of his individuality and magical development. If a necromancer or sorcerer has a relatively high power of imagination and is able partially to raise up his consciousness, it may happen that, by using magic though barbarous names, he succeeds in having one of his evocations translated into the language of the being and the being he is evoking hears his voice.

The next question to arise is whether the being reacts to the evocation and intends to do what the sorcerer wants him to do. For the being at once realizes whether the sorcerer is mature enough and developed enough to be able to exercise coercion or whether it can go easily in opposition.

If a positive, good being is involved, it will pity the sorcerer. Negative beings, on the other hand, prefer to react to negative and evil intentions and try to help the sorcerer in their realization. But a head of demons also knows quite well that he need dr do what the sorcerer wants, if the sorcerer desires something which would debit him too much karmically or which he could not take responsibility for from the karmic point of view.

It cannot, on its own accord, create vibrations which would cause a chaotic state in the harmony of a sphere. With these points in mind the magician will realize the true value of the book of charms which he has started for his personal use, and that the book actually is a language book of the cosmic language in which he will enter all the procedures of his art of magical evocation translated into symbolic picture-language.


A necromancer or sorcerer working according to the worst rituals and carrying out the most barbarous invocations and evocations is by no means able to practise invocations in a systematic order, that is, to start a conversation with the being concerned, not to mention the authority he should be able to represent, for he is lacking the necessary magical maturity and perfection. A necromancer might, at the most, put himself into an ecstatic state during his operations, which is not more than a cry into the zone in question, even if his citations are most terrifying and appear to him very promising.

In most cases the sorcerer, during his state of ecstasy, is a victim of the most misleading hallucinations. Such an elementary might then unconsciously take the shape of the evoked being; the sorcerer, being unable to tell the difference, would regard the elementary as the being evoked by him. Such an elementary is then able to awaken certain desires in its creator and provide their satisfaction.

I have already said enough about this in my first book: In this connection I must point out that the magician must have a clear idea of what a contract is, how such a contract is made, what are its disadvantages, etc. I shall now give further details on this point. Should a sorcerer or necromancer succeed in actually calling the head of a certain sphere into the physical world by the ecstatic elevation of his spirit, such a head, if it is a negative one, will always try to get under his influence not only the soul but also the spirit of the sorcerer in order to make him fully dependent.

The sorcerer usually realizes during his second or third operation that he is no longer able to get himself into the same state of ecstasy which previously helped him to have a certain influence on ecocatoire concerned sphere. This is reason enough for a feeling of uneasiness within him, which usually causes him literarily to seize hold of the being appearing to him in order to have his desires realized.

The head sees the many karmic developments which the sorcerer may have undergone already and during which he has reached a certain degree of intelligence and maturity, and he is therefore certain that the sorcerer will render him good service after his death.

The being knows about all this already in its own sphere, while watching the sorcerer carrying out his operations. If it baddon advantageous enough, a head, usually a negative one, will appear to the sorcerer, and will magiee to get the sorcerer for itself at any cost. Depending on the character of the sorcerer, the bardln will apply the most variable methods, knowing well the most vulnerable points where it can hit the sorcerer.

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If, for instance, the sorcerer is anyhow fearful, the being will try to frighten him in order to evocatoiee him obey. If, however, the sorcerer is somehow aware of his spiritual and psychic faculties, the being will matie to win him with all kinds of promises, for instance with the promise that it will do anything, etc. But at the same time it will point out that such a thing is not possible without a mutual agreement and will point out the advantages of such a contract.

It is then up to the sorcerer to resist the temptations of the being and to oppose it. If, however, the sorcerer is not willing to listen to the divine warnings, that is to follow his conscience, but supresses it in spite of its repeated appearance, then he becomes a victim of the being by making an agreement or a contract with it. This theme will certainly interest everybody. Therefore I will examine it more closely from praatique hermetic angle.

citation de franz bardon sur le pacte magique | quintal do

Why does a spirit being want to get possession of the soul and spirit of a sorcerer? There are several reasons for this. Firstly, no being, least of all a negative one, will ever do anything for the sorcerer without the hope of getting a relevant reward. The sorcerer is forced by contract to leave the earth-zone after he has cast away bwrdon physical body.

He is indeed taken away by the devil, as legends state, and must travel to the sphere of that being with which he has made the contract in order to serve there as its servant. The head, with whom the contract has been evpcatoire, usually employs a deceased sorcerer as a messenger to the astral, mental or physical sphere of the earth-zone where he has to carry out commissions for his master, corresponding to the negative sphere of that being.

Such a head likes to get into connection with a sorcerer evocattoire the latter has been created as the image of God and therefore has four poles and consequently many more possibilities than the being itself. In the function of a spiritus familiaris the sorcerer then is given all the power the head itself possesses, since from that evocatoier he is deputizing for the being.

The transfer of power upon the sorcerer is effected evofatoire by an Ankhur from the head or the principal of demons or by influencing him with zone power so that he can either bring about the ordered effects by himself and secure the results wanted, or he is supplied with other servants to help him carry out his commissions. But whether such servants are true inhabitants of the zone and, as such, efocatoire subordinates of their masters, or whether they really are victims as described above, is difficult to determine, for such beings are not allowed to tell anybody anything about themselves.


It is also possible that unwanted phases in the memory or consciousness of such spirits have been deleted, either by a magic spell magle other practices. He becomes a will-less instrument of the head and must do everything the latter wants.

After having sealed the contract or pact the sorcerer cannot do any work for weeks or months. During this time he is taught by his head various practices and is initiated into the use of his pratiqie. The sealing of such a pact is actually not much different from what is stated in the grimoires or magic books. There is, however, a little difference hardly known to anybody: The text of the pact is written down in ordinary ink.

Special ink, bwrdon, may be used for this purpose, depending on the rituals applied, but this is not so important. The contract clearly states what services have to be rendered by the being which wishes it will fulfill, which possibilities are given the sorcerer with this pact, including other conditions which must be fulfilled by the being on behalf of the sorcerer. On another page of the contract the duties are laid down which, on the one hand, the sorcerer must carry out for the being and which, on the other hand, the being orders itself to carry out.

The most important point is the period for which the contract is valid and that after the expiration date of the contract the sorcerer is obliged to travel to the sphere of the demon. Also the way in which the sorcerer will die in the physical world and how he will move over into the sphere of the head is fixed by contract. But contracts have been made, and are still being made, without such a condition. It is stated in evocatore books that the being takes both copies, but this is done rarely and only happens with a certain category of beings.

Usually the second copy is folded together by the sorcerer, and burned. This burning of the contract actually means that the ideas and points of the contract are transmitted to the relevant zone.

In this, or in a similar manner, with which there may be little differences which are not essential at all, pacts are sealed, especially pacts with negative beings. Such a pact can neither be broken by the sorcerer nor by the being and must be adhered to unconditionally.

Mwgie often happens that the victim does not even know that he has made such a horrible contract and comes barvon the respective sphere without knowing that he has to payoff the duties the being has rendered him on earth. If, however, bad conscience starts working on the mind of a sorcerer before the contract expires, and if, in consequence, the sorcerer tries to free himself by any means, then the being will try anything to harm the sorcerer and to destroy him.

Many witchcraft trials of the past are the unmistakeable proof of this and sorcerers who felt sorry for their sealing of such contracts and who therefore tried out all means and ways to free re have had to atone heavily for their breach of contract at bardoj instigation of the beings concerned. Many sorcerers ka ancient times were not able to evade the funeral pyre only because the idea and divine spark won inside them and made them prefer death instead of remaining in contact with a demon till the expiration of the contract.

But sorcerers who strictly adhered gardon the points of the contract and fulfilled every duty till the period expired always remained under the protection of the dark powers and no power in the world could ever harm them. Those who did not adhere to the contract and regretted their mistake were severely persecuted by the beings, for the latter always found means and ways to harm their former proteges. The kind of contracts described above may be regarded as the usual type, for the sorcerer tries to get into contact with a being by means of bradon magic of evocation and to maintain this connection with the being either directly or by the spiritus familiaris serving the being.

The reader may now ask whether such a sorcerer is condemned to be the servant of a being or head forever. Answering such a question presents no difficulty to magid magician who is equally acquainted with all spheres.

When the sorcerer rranz paid magiw every penny of his debt, he can again do what he likes. But if, at that point, he still stifles his conscience, unwilling to follow it, he will remain in the sphere of his head and will, eventually, lose his four-polarity and identify himself with the plane in which he lives by taking on the vibration of that plane forever.

By this way he will condemn himself. The sorcerer then ceases to be a human being, the image of God, and becomes a being of that sphere, that is, he sinks down to a demon. This certainly is the most regrettable state a human being can get into and may be called damnation from the religious point of view, or as true sin against the Holy Ghost.