Results 1 – 12 of 30 A New and Complete Illustration of the Celestial Science of Astrology, or the Art of Foretelling Future Events and Contingencies, by the. Ebenezer Sibly. Follow. Follow on Amazon. Follow authors to get new release updates, plus improved recommendations and more coming soon. Learn More. Cambridge Core – History of Ideas and Intellectual History – A Key to Physic, and the Occult Sciences – by Ebenezer Sibly.
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This digital edition by Joseph H. If you find this and other documents in these archives valuable, please do not copy except for private use. Introduction by Fbenezer H.
Peterson Ebenezer Siblyfamous 18th century British astrologer, is probably best known for his famous horoscope for the birth of the USA, published in The first three books of his New and Complete Illustration of the Occult Sciences are devoted to astrology, including many horoscopes for famous persons. The text included here, Book 4, deals with other occult sciences. One of the few sources that Sibly names is Emanuel Swedenborg, whose Heaven and Hell first appeared ebwnezer Other sources, while not named, can be identified.
Much of the material was taken from the expanded edition of Reginald Scot’s Discoverie of Witchcraftincluding the information on Pah-li-Pah and other spirits pp. The engraving of magical instruments p. The incenses appropriate for the planets p. Sibly’s engraving of Edward Kelley or Kelly raising a dead ebennezer in a graveyard has been reproduced frequently, including A. Waite’s Book of Ceremonial Magic who used it ebenezre his frontispiece. Kelley’s companion, sometimes erroneously identified as John Dee, is presumably Paul Waring.
It should be noted that his accounts of Dee and Kelley are erroneous in many points. See Weaver’s Funeral Monuments, p. Of particular interest is the account of Thomas Perks’ encounters with foot-and-a-half-high beings who “gather intelligence” and travel between the earth and a globe in the air.
This most closely resembles modern reports of alien encounters. From the descriptions provided, it is likely that the book used by Thomas Perks was in fact pseudo-? Agrippa’s Fourth Book of Occult Philosophy. A copy of the letter is in the British Library catalogue. A Copy of a Letter sent to the Right Reverend Edward Lord Bishop of Gloucester from a clergyman, Bishop of Gloucester Additional headings: Siblt page numbers are noted in this font: Illustrated by a variety of new, entertaining, and curious, Questions, lately resolved, upon every material Occurrence in public and private Life.
With a Collection of the most remarkabl Nativities tha have been cast for Kings, Princes, and other eminent Men, by the most celebrated, Professors of this science, in all Ages of the World; with astonishing Instances of their exact Completion.
Wherein certain Rules are laid down for prejudging the Revolutions, Vicissitudes, and Misfortunes, with which every Part of the habitable World may be occasionally threatened. The Distinction between Astrology and the Diabolical Practice of Exorcism; in which the Methods used for raising up and consulting Spirits are laid open, with various instances of their Compacts with wicked Men. Compiled from a series of intense Study and Application, and founded on real Examples and Experience.
They declare the Glory of God, and shew forth his Handywork: Day and Night do continually tell of them, and their Voice is heard in all Languages, and their Words are gone into the Ends of the Earth.
FROM what has been premised in the foregoing parts of this work, it will now become manifest to every unprejudiced reader, that Astrology and Magic, how much soever they have been confounded with each other, and considered by the vulgar as one and the same doctrine, are nevertheless two very opposite and distinct pursuits. The one not only supposes, but in truth is, an attainment of the contingencies and events of futurity, from a natural cause implanted in the motion and influence of the spheres, which it is at once honourable and praiseworthy to study; the other, an acquirement of particular events to come, or mischiefs to be performed by means of occult spells, diabolical incantations, the agency of spirits, or confederacy with the devil.
This constitutes what is termed Magic, Exorcism, Witchcraft, and Divination, very aptly termed, “The Black Art,” which it shall be the principal object of the following pages to illustrate; as well to give the reader some rational idea of that very ancient but mischievous practice, as to clear the sublime contemplation and study of the stars from the gross imputations it hath on that account sustained. I have no doubt but the greater part of my readers, and perhaps the bulk of mankind at this day, totally disbelieve the possibility of witchcraft, magic, or divination; because, they deny the very existence of spirits, the agency of the devil, and the appearance of ghosts or spirits of deceased men, upon which belief the practice of the black art entirely depends.
But however incredulous the wisest critic may be, as to what has been related on this subject, certain it is, that such spirits really do exist, and that confederacy and compact with them was in former times  no uncommon thing. Blackstone seems to have established this fact in a very satisfactory manner, where he speaks of the laws formerly provided in this country against magicians and witches, and those who held confederacy with spirits; which to disbelieve, would not only be found to militate against numerous important passages of Scripture, but would call in question the express words of our Saviour himself, and give the lie to authors and attestators of the first reputation and character.
Indeed, the force of Revelation, and the doctrine of Christ, depend entirely upon our opinion of the existence of spirits; for that, being confessed or doubted, either affirms or denies the eternity of the soul. Those persons, who have taken pains to contemplate the nature and structure of man, will have no difficulty to believe, from the principles of reason and common sense, that a soul, essence, or spirit, absolutely exists within his body, totally independent of all material functions or desires; that flies in his face upon the commission of every unjust or improper act, and that leads the human ideas to a state of being, infinitely beyond the bounds of the terrestrial globe, and unconstrained by the limits of time.
This applies to the essence, soul, or spirit, of man; whereas the body, being compounded of the elements of this world, is swayed, ruled, and eventually overcome, by them, in proportion as the elements operate upon one another, so as to produce diseases, imbecility, and death. As it is agreed by all authors, and admitted in the creed of all sects and persuasions of people, that before the fall, the seasons and elements were in one unalterable state of perfection and harmony; to the condition of man was not then under the power of the elements, but he was cloathed with purity and immortality as with a garment.
The external gross elements had then no sway; and the astral powers, instead of inflaming his desires, contributed unto him the influences of like unto like, forming an union of delectable ideas between soul and body, which led to the unabated praise and adoration of his beneficent Creator. The pure elements were then congenial to his state of immortality, and the astral powers were turned upon his back, while innocence and incorruptibility smiled on his brow.
His food was not limited to palpable matter, but was combined with the pure etherial spirit of the universe, which perfumed the air, and enriched the seat of paradise.
Such was the prime-eval happy state of Ebrnezer. But departing from his innocency, by the secret insinuations infused into his mind by the fallen spirit Satan, he lusted after palpability in the flesh, turned his face to the elements, deserted his reason and his God, and fell from his ethereal  state into all the perils mortality and death. Having no longer all powers under his subjection, he became subject to sidereal and elementary influx, with his understanding siby, and his mental faculties abridged; which I have exhibited by the four figures in the annexed plate.
The first represents the prime-eval state of man, with his hand lifted up to his head, denoting the seat of comprehensive sensibility, to which the light of reason and sense flowed from the mirror of the Deity, in whose image he was formed.
The second figure shews the elementary and astral influence in the prime-eval state of man, as having no action whatever internally, but falling on his exterior or back part; whilst his face, turned to the light, received the beatific vision of immortality and life from the gate of heaven.
The third figure shews the internal action of the elementary and planetary influx after the fall, upon the vital parts of man, whence diseases and death follow in a direct and regular course. For, as the action of the stars on man are agents, and the elements of which he is composed patients, the same as in the outward world, so we find, as they are situated in the outward world at the time of birth, either as to strength or imbecility, so shall be the inward weakness or vigour of the zibly parts of man born under them; and of such shall be the inbred quality of the disease thus implanted in our fallen nature to bring on corruptibility and death.
The fourth figure is intended to shew a faint resemblance of an abandoned and more degenerated state of fallen human nature, when the will and passions of man are to vice, and contaminated with ebsnezer gross or bestial quality of deadly sin and wickedness.
He is led captive by an evil spirit, the agent of Lucifer, having his will darkened, and every spark of light extinguished, that could flow from the intellectual faculties of the soul, or from the collision of virtue and sense. Such are the men described by St. Paul in his Epistle to the Romans, chap. In this action of the stars upon man, it leaves the will and ebbenezer soul totally unconstrained; whilst the body or corruptible part only is influenced, which allures and attracts the will; and, as observation and experience shew us, too commonly leads it captive to all the excesses and intemperance of the passions.
But, as this is the utmost effect the force of the stars, or the power of the elements, is found to produce in our nature; so the doctrine of astrology goes no further than to define and explain them through all the tracks of occult speculation and science. Whereas the art of magic, of divination, and exorcism, forms an alliance with the agents of the devil, lusts after compact with damned souls, and holds converse with the departed spirits of men.
The noble and learned Swedenbourg, whose nativity we have considered in the foregoing part of this work, has with great ingenuity explained the nature and situation of the departed spirits of men, after their recess from this life. The world of spirits, says this author, is neither heaven nor hell, but a place or state betwixt both, into which man immediately enters after death; and, after staying there a certain time, longer or shorter, according to what his past life had been in this world, he is either received up into heaven, or cast down into hell.
It must be noted here, that this intermediate state has nothing in it of the probationary kind; for that is all over with the life of this world; but is a state of a separation or reducing every one to his own proper prevailing principle and, as such finally preparatory for an eternal happiness or misery. In the world of spirits is always a very great number of them, as being the first sort of all, in order to their examination and preparation; but there is no fixed time for their stay; for some are translated to heaven and others configned to hell soon after their arrival; whilst some continue there for weeks, and others for several years, though none more than thirty, this depending on the correspondence or non-correspondence between the interior and exterior of men.
As soon as they arrive in the world of spirits, they are classed according to their several qualities, inclinations, and dispositions. The evil, with such infernal societies as they had communication within this world, in the ruling passion; and the good, with such heavenly societies as they had communicated with, in love, charity, and faith.
But, however they are diversely classed, they all meet and converse together in that world, when they have a desire so to do, who have been friends and acquaintances in this life; more especially husbands and wives, brothers and sisters, etc. But if they are, according to their different ways of life, of different inclinations and habits of mind, they are soon parted; and it may be observed, both concerning those who finally go to heaven, and those that go to hell, that, after their arrival in those two different kingdoms, they no more see or know one another, unless they are of like minds and affections.
The  reason why they meet and know one another in the world of spirits, and not so in heaven or hell, is because in the world of spirits they pass through the same state they were in in this life, and so from one to another; but afterwards all are fixed in one permanent state respectively according to the state of that love which prevails in them; in which one knows another from similarity of condition; for similitude joins, but dissimilitude separates.
As the world of spirits is a middle state with man, between heaven and hell, so it is also a middle place, having the hells underneath and the heavens above; all the hells are shut next to that world, except that some holes, or clefts, like those in rocks or caverns, are left open; and these so guarded, that none can pass through them but by permission, which is granted on particular occasions.
Heaven likewise appears as fenced all round, so that there is no passing to any of the heavenly societies, but by a narrow way, which is likewise guarded. These outlets and inlets are what in scripture are called the doors and gates of heaven and hell.
The world of spirits appears like a valley, between mountains and rocks, here and there sinking and rising; the doors and gates opening to the heavenly societies are only seen by those who are in their preparation for heaven; nor are they to be found by any others. To every society in heaven, there is an entrance from the world of spirits, after passing which there is a way, which as it rises branches into several others: There are also in every man two gates, the one of which opens towards hell, and to all that is evil and false proceeding therefrom; the other gate opens towards heaven, and to all that good and truth issuing thence.
The infernal gate is open in those who are in evil, and they receive from above only some glimmering of heavenly light, just sufficient  to serve them to think, reason, and talk, of heavenly things; ebenzer the gate of heaven stands open in those who are good and in truth.
There are also two ways leading to the rational mind in man; the superior, or internal, by which good and truth are communicated from the Lord; and the inferior, or external, by which evil and falsehood are communicated from hell; and the rational mind is in the midst of ebenezeg two ways; hence it is, that, as much of the heavenly light as any man receiveth into his mind, so far is he truly rational; and so much as he admits not of it, in such proportion he is not rational, however he may think himself so.
These things, here offered, shew the correspondence that subsists between man and heaven and hell; for his rational mind, during the formation of it, corresponds to the world of spirits, things above it being in heaven, and things beneath it ebenzeer hell; the former are opened and the latter as to all influx of rbenezer and falsehood are shut, with respect to those who are in their preparation for heaven; but, on the other hand, the things from beneath are opened, and the things above are shut as to all influx of good and truth with respect to those who are in their preparation for hell; consequently the latter can only look down to the things beneath them, or to hell, and the former only to things above them, or to heaven.
Now to look up is, by correspondence, to look evenezer the Lord; who is the common center to which all heavenly things point their aspect and tendency; but to look downwards is to turn from the Lord to the opposite center of attraction, and consequently to all things of a hellish nature.
These siby are applied only to the immediate after-state of the soul and fbenezer of man, as the consequence of the mortality of this world. Many there are, however, who entirely disbelieve the faculty of the soul, or the existence of the spirit; but whoever rightly considers the matter, cannot but know, that it is not the body, or material part, but the soul, or spiritual part, that thinks within him.
Now the soul is his spirit, immortal in all its properties, and receptive of what is spiritual, as having a spiritual life, which consists in thinking and willing; consequently, the whole of the rational life appertains thereto, and not to the body, though manifested therein: For man would not be capable of thinking and willing, unless there were in him a substance to serve as the subject of these operations; and to suppose otherwise would be ascribing existence to non-entity, as may appear from man’s not being able to see without that organ which is the subject of vision, or to hear without the organ of hearing; these senses being sib,y without such subjects of their operations.
Now thought is internal vision, or the sight of the mind, as perception is the internal hearing; and these without internal organized substances, as their proper subjects, cannot exist: That the spirit had natural sensations in this world, was owing to wibly union with a natural or material body; but then also it had its spiritual senses in various modes of thinking and willing.
It is to be lamented, and the more for its tendency to promote infidelity, that many of the learned, so called, have in a manner defined and refined spiritual nature into nothing, by divesting it of substantiality, to which it has a more peculiar right by far than matter; nor is the body of an angel less substantial siblyy a proper sense of the word than a solid rock, though not according to the condition of material nature.
Upon the whole, the common ideas of the vulgar and illiterate come much subly to the truth and reality of heavenly things, than the vain conceits of such speculating sciolists. Such as have confirmed themselves in the belief of the contrary side, are given to think, that, as the beasts have life and sensations as well as men, so they have both the same spirit and the same end; but, this is a gross error, as the spirit of a beast dibly differs from that of a man, as being destitute of that sublime principle of a heavenly life, by which the latter is made receptive of the siblj influx, and capable of being exalted to a participation of the divine nature; ebebezer therefore it is that man is so highly privileged above the beasts, ebenwzer he can think of God, and the things pertaining to ebejezer kingdom both in heaven and earth, and be led thereby to love the Creator, and to be united to him: For there is in every angel and in every man an inmost and supreme degree or part, which more immediately admits the divine influx from heaven, whereby all that is within man in the inferior degrees are orderly disposed and regulated.
This inmost or supreme part of the spirit or soul may be called the Lord’s entrance into angels and men, nay, his very habitation in them; and hereby it is that man is distinguished from the brute animals, which have it not, and is rendered capable of near siblly with heaven in the inner man, of believing in the Deity, of loving him, and of seeing him; nay, from hence ebebezer is that man is a recipient of understanding and wisdom, and also that he is endowed with a rational life, and an heir of immortality: That so intimate a communication subsists between the human spirit and respiration, and the heart, is, because all the vital motions in this world depend thereon, not only in common, but also in every particular part of the body.
The spirit of a man remains some little time siibly the body after all signs of life disappear, but not longer than till a total cessation of all power in the heart ensues, which varies according to the nature of ebenszer disease he dies of, for the motion of the heart continues long after in some, but not so in others; but, as soon as the total cessation of it happens, the resuscitation of man commences, and this by the sole power of the Lord.
By resuscitation here is meant the liberation of the spirit of a man from his body, and the introduction of it into the world of ebenzeer, and commonly ebenezdr Resurrection.
That the spirit of a man is not separated from his body before all motion and power in the heart entirely ceases, is because the heart corresponds to the affection of love, which is the very life of man, for it is from love that every one derives his vital heat; therefore, so long as this conjunction lasts, so long the correspondence continues, and it is from correspondency that the spirit actuates and communicates life to the body.
That the form of the spirit of a man is a human form, or, in other words, that the spirit is the true formed man, may be evinced from many articles, particularly from these, viz. This also more evidently appears from man’s being denominated man from his spirit, and not from his body, and because the corporeal form is an adjunct to the spirit after its form, and not contrariwise, the former being but the clothing of the latter.
Moreover, the spirit is the sole moving power in man, acting upon and actuating every the most minute part of the body, insomuch that, when any part no longer derives vital influence therefrom, it presently dies.
Now, the ruling powers, which govern the body as their subject, are the thought and the will; but these are from the spirit only, nay, constitute its very essence. So that what has hitherto been said on this subject, may be understood by the rational man, from his view of causes and their effects, of premises and their consequences; but not so by the obstinately irrational, and that for many assignable reasons; but principally, because he is averse to all doctrines which are contrary to the false principles that he has adopted in the room of truths; and, he that has thus shut up his mind hath shut the gate of heaven against himself, so that no light from thence can illuminate his rational faculties; and yet that gate might be opened, if his will did not resist.
This makes it evident, that they, who are in false thinking from an evil principle, might be possessed of a rational understanding, if they were in a willing disposition for it; and, that the reason why they are not so, is because they love the false above the true, as more agreeing with the evil they have adopted, and which they chuse to follow.