hating them because they practiced detestable works of enchantments and unholy rites—

The mockeries of their magic arts were powerless, now, and a shameful rebuke of their boasted understanding:

When you have come into the land which Yahweh your God gives you, you shall not learn to imitate the abominations of those nations. There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer, or a charmer, or someone who consults with a familiar spirit, or a wizard, or a necromancer. For whoever does these things is an abomination to Yahweh. Because of these abominations, Yahweh your God drives them out from before you. You shall be blameless with Yahweh your God. For these nations that you shall dispossess listen to those who practice sorcery and to diviners; but as for you, Yahweh your God has not allowed you so to do. Yahweh your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him. This is according to all that you desired of Yahweh your God in Horeb in the day of the assembly, saying, “Let me not hear again Yahweh my God’s voice, neither let me see this great fire any more, that I not die.”

Shamanism—Medicine Men and Priests

Lives of Eminent Philosophers, Book 6: The Cynics

Menedemus was a pupil of Colotes of Lampsacus. According to Hippobotus he had attained such a degree of audacity in wonder-working that he went about in the guise of a Fury, saying that he had come from Hades to take cognisance of sins committed, and was going to return and report them to the powers down below. This was his attire: a grey tunic reaching to the feet, about it a crimson girdle; an Arcadian hat on his head with the twelve signs of the zodiac inwrought in it; buskins of tragedy; and he wore a very long beard and carried an ashen staff in his hand.

There have been six men named Menippus: the first the man who wrote a History of the Lydians and abridged Xanthus; the second my present subject; the third a sophist of Stratonicea, a Carian by descent; the fourth a sculptor; the fifth and sixth painters, both mentioned by Apollodorus. However, the writings of Menippus the Cynic are thirteen in number: Necromancy. Wills. Epistles artificially composed as if by the gods. Replies to the physicists and mathematicians and grammarians; and A book about the birth of Epicurus; and The School's reverence for the twentieth day. Besides other works.

When he was being initiated into the Orphic mysteries, the priest said that those admitted into these rites would be partakers of many good things in Hades. "Why then," said he, "don't you die?" Being reproached because his parents were not both free-born, "Nor were they both wrestlers," quoth he, "but yet I am a wrestler." To the question why he had but few disciples he replied, "Because I use a silver rod to eject them." When he was asked why he was so bitter in reproving his pupils he replied, "Physicians are just the same with their patients." One day upon seeing an adulterer running for his life he exclaimed, "Poor wretch, what peril you might have escaped at the price of an obol." He used to say, as we learn from Hecato in his Anecdotes, that it is better to fall in with crows than with flatterers; for in the one case you are devoured when dead, in the other case while alive.

Discourses 3.22: On the Calling of a Cynic

"I wear a rough cloak even as it is, and I shall have one then; I have a hard bed even now, and so I shall then; I shall take to myself a wallet and a staff, and I shall begin to walk around and beg from those I meet, and revile them; and if I see someone who is getting rid of superfluous hair by the aid of pitch-plasters, or has a fancy cut to his hair, or is strolling about in scarlet clothes, I will come down hard on him." If you fancy the affair to be something like this, give it a wide berth; don't come near it, it is nothing for you. But if your impression of it is correct, and you do not think too meanly of yourself, consider the magnitude of the enterprise that you are taking in hand. First, in all that pertains to yourself directly you must change completely from your present practices, and must cease to blame God or man; you must utterly wipe out desire, and must turn your aversion toward the things which lie within the province of the moral purpose, and these only; you must feel no anger, no rage, no envy, no pity; no wench must look fine to you, no petty reputation, no boy-favourite, no little sweet-cake. For this you ought to know: Other men have the protection of their walls and their houses and darkness, when they do anything of that sort, and they have many things to hide them. A man closes his door, stations someone at the entrance to his bedroom: "If anyone comes, tell him 'He is not at home, he is not at leisure.'"

and he must first do his scouting accurately, and on returning must tell the truth, not driven by fear to designate as enemies those who are not such, nor in any other fashion be distraught or confused by his external impressions. He must, accordingly, be able, if it so chance, to lift up his voice, and, mounting the tragic stage, to speak like Socrates: "Alas! men, where are you rushing? What are you doing, O wretched people? Like blind men you go tottering all around. You have left the true path and are going off upon another; you are looking for serenity and happiness in the wrong place, where it does not exist, and you do not believe when another points them out to you. Why do you look for it outside? It does not reside in the body. If you doubt that, look at Myron, or Ophellius. It is not in possessions. If you doubt that, look at Croesus, look at the rich nowadays, the amount of lamentation with which their life is filled. It is not in office. Why, if it were, then those who have been consul two or three times ought to be happy men, but they are not. Whom are we going to believe about this question? You who look upon their estate from the outside and are dazzled by the external appearance, or the men themselves? What do they say? Listen to them when they lament, when they groan, when they think that their condition is more wretched and dangerous because of these very consulships, and their own reputation, and their prominence.

When one of his acquaintances, who seemed to have an inclination to take up the calling of a Cynic, asked him what sort of a man the Cynic ought to be, and what was the fundamental conception of his calling, Epictetus said: We will consider it at leisure; but I can tell you this much, that the man who lays his hand to so great a matter as this without God, is hateful to Him, and his wish means nothing else than disgracing himself in public. For in a well-ordered house no one comes along and says to himself, "I ought to be manager of this house"; or if he does, the lord of the mansion, when he turns around and sees the fellow giving orders in a high and mighty fashion, drags him out and gives him a dressing down. So it goes also in this great city, the world; for here also there is a Lord of the Mansion who assigns each and every thing its place.

The Dhammapada

Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable). Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world. Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.

He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana. The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night. Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim).

Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity. Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.

The Bhagavad Gita

Pure men worship the Gods; the passionate the gnomes and giants; the others, the dark folk, worship ghosts and troops of nature-spirits. The men who perform severe austerities, unenjoined by the Scriptures, wedded to vanity and egoism, impelled by the force of their desires and passions, Unintelligent, tormenting the aggregated elements forming the body, and Me also, seated in the inner body, know these demoniacal in their resolves.

The sacrifice contrary to the ordinances, without distributing food, devoid of words of power and without gifts, empty of faith, is said to be of darkness. Worship given to the Gods, to the twice-born, to the teachers and to the wise, purity, straightforwardness, continence and harmlessness, are called the austerity of the body. Speech causing no annoyance, truthful, pleasant and beneficial, the practice of the study of the Scriptures, are called the austerity of speech.

The action undertaken from delusion, without regard to capacity and consequences—loss and injury to others—that is declared to be dark. Liberated from attachment, not egoistic, endued with firmness and confidence, unchanged by success or failure, that actor is called pure. Impassioned, desiring to obtain the fruit of actions, greedy, harmful, impure, moved by joy and sorrow, such an actor is pronounced passionate.

Shinto Oracles

Of old the people of my country knew not my name. Therefore I was born into the visible world and endured a base existence. In highest Heaven I am the Deity of the Sun, in the mid-sky I show my doings. I hide in the great Earth and produce all things: in the midst of the Ocean I am the eight Dragon-kings, and my power pervades the four seas. If the poorest of mankind come here once for worship, show me their faces and declare their wishes, within seven days, fourteen days, twenty-one days, or it may be three years or seven years, according to the person and the importance of his prayer, I will surely grant their heart's desire. But the wicked of heart must not apply to me. Those who do not abandon mercy will not be abandoned by me

All ye who come before me hoping to attain the accomplishment of your desires, pray with hearts pure from falsehood, clean within and without, reflecting the truth like a mirror. If those who are falsely accused of crime come to me for help, within seven days their prayer will be granted, or else call me not a God.

If we keep unperverted the human heart, which is like unto Heaven and received from Earth, that is God. The Gods have their abode in the heart. Amongst the various ordinances none is more excellent than that of religious meditation

The Tao Te Ching

The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner uses no tallies; the skilful closer needs no bolts or bars, while to open what he has shut will be impossible; the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible. In the same way the sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.' Therefore the man of skill is a master (to be looked up to) by him who has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them. This is called 'The utmost degree of mystery.'

The skilful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water. Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise. They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.

Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Tao do not like to employ them. The superior man ordinarily considers the left hand the most honourable place, but in time of war the right hand. Those sharp weapons are instruments of evil omen, and not the instruments of the superior man;--he uses them only on the compulsion of necessity. Calm and repose are what he prizes; victory (by force of arms) is to him undesirable. To consider this desirable would be to delight in the slaughter of men; and he who delights in the slaughter of men cannot get his will in the kingdom. On occasions of festivity to be on the left hand is the prized position; on occasions of mourning, the right hand. The second in command of the army has his place on the left; the general commanding in chief has his on the right;--his place, that is, is assigned to him as in the rites of mourning. He who has killed multitudes of men should weep for them with the bitterest grief; and the victor in battle has his place (rightly) according to those rites.

The Analects of Confucius

He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present. The Master said, 'I consider my not being present at the sacrifice, as if I did not sacrifice.' Wang-sun Chia asked, saying, 'What is the meaning of the saying, "It is better to pay court to the furnace than to the south-west corner?"' The Master said, 'Not so. He who offends against Heaven has none to whom he can pray.'

The superior man did not use a deep purple, or a puce colour, in the ornaments of his dress. Even in his undress, he did not wear anything of a red or reddish colour. In warm weather, he had a single garment either of coarse or fine texture, but he wore it displayed over an inner garment. Over lamb's fur he wore a garment of black; over fawn's fur one of white; and over fox's fur one of yellow. The fur robe of his undress was long, with the right sleeve short. He required his sleeping dress to be half as long again as his body. When staying at home, he used thick furs of the fox or the badger. When he put off mourning, he wore all the appendages of the girdle. His under-garment, except when it was required to be of the curtain shape, was made of silk cut narrow above and wide below. He did not wear lamb's fur or a black cap, on a visit of condolence. On the first day of the month he put on his court robes, and presented himself at court.

The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good. The Master said, 'High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-- wherewith should I contemplate such ways?'

The Meaning of the Glorious Koran

And he drew forth his hand and lo! it was white to the beholders. (Pharaoh) said unto the chiefs about him: Lo! this is verily a knowing wizard, Who would drive you out of your land by his magic. Now what counsel ye? They said: Put him off, (him) and his brother, and send into the cities summoners, Who shall bring unto thee every knowing wizard.

And he drew forth his hand (from his bosom), and lo! it was white for the beholders. The chiefs of Pharaoh's people said: Lo! this is some knowing wizard, Who would expel you from your land. Now what do ye advise? They said (unto Pharaoh): Put him off (a while) - him and his brother - and send into the cities summoners,

And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.

The Japji

By hearing the name of God men become Sidhs, Pirs, Surs, 1 and Naths; By hearing the Name man under standeth the real nature of the earth, its supporting bull, 2 and Heaven; By hearing the Name man obtaineth a knowledge of the continents, the worlds, and the nether regions. By hearing the Name death doth not affect one. 3 Nanak, the saints are ever happy. By hearing the Name sorrow and sin are no more.

In the realm of knowledge the light of divine knowledge is resplendent. There are heard songs from which millions of joys and pleasures proceed. Beauty is the attribute of the realm of happiness. There things are fashioned in an incomparable manner. What is done there cannot be described. Whoever endeavoureth to describe it shall afterwards repent. There are fashioned knowledge, wisdom, intellect, and understanding; And there too is fashioned the skill of demigods and men of supernatural power.

God created nights, seasons, lunar days, and week days, Wind, water, fire, and the nether regions. In the midst of these He established the earth as a temple. In it He placed living beings of different habits and kinds. Their names are various and endless, And they are judged according to their acts. True is God, and true is His court. There the elect are accepted and honoured. The Merciful One marketh them according to their acts. The bad and the good shall there be distinguished. Nanak, on arrival there, this shall be seen.

World English Bible

Shamanistic Practices

Ancient black art, both religious and secular, was called white art when practiced by either priests, seers, shamans, or medicine men. The practitioners of the black art were called sorcerers, magicians, wizards, witches, enchanters, necromancers, conjurers, and soothsayers. As time passed, all such purported contact with the supernatural was classified either as witchcraft or shamancraft.

90:2.2

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