Specialization: Greco-Egyptian alchemy, magic, Hermetism

This work critically examines every one of the spells and rites translated in Hans Dieter Betz's "Greek Magical Papyri in Translation" and Daniel & Maltomini's "Supplementum Magicum" (plus texts drawn from a number of other lamellae, amulets, etc) with a view to identifying the precise magical technique used in each case. This categorisation is done on the basis of the original Greek or Demotic headwords or key words rather than upon the translation or later imprecise descriptions. The result is an identification of 40+ magical techniques such as autoptos, systasis, agoge, niketikon, oneiropompos, etc, rather than a simple but unhelpful identification each passage as a 'spell' or 'charm'. This is fully tabulated with line count for every single rite, presenting the full panorama of Graeco-Egyptian magic in the form, and with the structure, that the original scribes or magicians would have used. This enables ready access to all of the passages relevant to any one technique. It also removes the difficulties presented by varying translations of a specific Greek technical term by a range of different English approximations (such as 'love spell' for more than 7 different processes). Each of these techniques is then expanded upon showing where they influenced later systems of magic or remained unique in the Graeco-Egyptian world.

A despeito de alguns pesquisadores defenderem que a fraseologia τόν λόγον διατήρησον ἀνερμήνευτον no Corp. Herm. 16.1-2 indica uma interdição da tradução do discurso e que ἀνερμήνευτος [anermēneutos] significa intraduzível, não traduzível, não traduzido, há plausibilidade de que ἀνερμήνευτος indique uma injunção de um discurso indecifrável ou inexplicável. Assim, o presente artigo busca averiguar o problema da ininteligibilidade do discurso, o qual se assemelha aos μυστήρια (rito secreto). O fenômeno da ininteligibilidade diz respeito à linguagem empregada em um contexto ritualístico e religioso. Nas últimas décadas, pesquisas de antropólogos, sociolinguistas e estudiosos da lingua sacra têm focado no conceito da ininteligibilidade e as funções discursivas no seu contexto. Assim, o presente artigo objetiva, por meio de um enfoque performativo do ritual, demonstrar que o autor do Corp. Herm. 16.1-2 emprega um conceito de ininteligibilidade para dar um caráter ritualístico-religioso ao seu discurso, seu desdobramento no processo de formalidade e a adequação de atores no discurso hermético. Para isso, emprega-se principalmente as teorias de Stanley J. Tambiah, John L. Austin, Radek Chlup e John F. A. Sawyer.
Palavras-chaves: Corpus Hermeticum; ininteligibilidade; rito de mistérios; discurso hermético; rito secreto.
In spite of defending some investigators that the phraseology τόν λόγον διατήρησον ἀνερμήνευτον in the Corp. Herm. 16.1-2 indicates a closure of the translation of the speech and that ἀνερμήνευτος [anermēneutos] it means untranslatable, not translatable, not translated, it is plausible that ἀνερμήνευτος indicates an injunction of an indecipherable or inexplicable discourse. So, this article looks to check the problem of unintelligibility of the speech, which is likened to μυστήρια (secret rite). The phenomenon of unintelligibility concerns the language employed in a ritualistic context. In the last decades, inquiries of anthropologists, sociolinguists and scholars of religious language (lingua sacra) have been focusing in the concept of unintelligibility and the discursive functions in their context. So, the present article aims, through a performative approach to ritual, to demonstrate that the author of the Corp. Herm. 16.1-2 employs a concept of unintelligibility to give a ritualistic and religious character to his discourse, developing in the process of formality and the actors’ suitability in the hermetic discourse. Therefore, one employs mainly the theories of Stanley J. Tambiah, John L. Austin, Radek Chlup and John F. A. Sawyer.
Keywords: Corpus Hermeticum; unintelligibility; mysteries rite; hermetic discourse; secret rite.

LIRA, D. P. A ININTELIGIBILIDADE DO DISCURSO HERMÉTICO (ΛΟΓΟΣ ΑΝΕΡΜΉΝΕΥΤΟΣ): Aproximação Performativa ao Corp. Herm. 16.1-2 In: CALVANI, Carlos Eduardo Brandão; BEZERRA, Cicero Cunha. Religião: Linguagens.1 ed. Curitiba: Editora CRV, 2020, p. 70-96.

Двинянинов Б. К. Алхимия Гермеса Трисмегиста в герметических текстах поздней Античности // Феномен алхимии в истории науки, философии, культуре. IV международная научная конференция / Отв. ред., состав. и вс. ст. Б. К. Двинянинов, В. Н. Морозов. — СПб.: ИД РХГА, 2022. — С. 10-19

В западном эзотеризме утвердилось представление о том, что Гермес Трисмегист является легендарным родоначальником алхимии. Многие знают его как автора Изумрудной Скрижали — своего рода алхимического манифеста, который, по всей видимости, появился в арабском средневековье, но считается, что мог иметь греко-язычный прототип. Такое представление начало закрепляться уже в период поздней Античности в алхимических трактатах. Мы рассмотрим самые истоки алхимии Гермеса Трисмегиста в дошедших до нас позднеантичных трактатах «высокого» и «низкого» герметизма, а также в работах Зосимы Панополитанского и по иным алхимическим фрагментам. Также рассмотрим фигуры учеников Гермеса и загадочного Агатодемона, которые непосредственно связаны с алхимией, приведем герметическую легенду об ангельском происхождении алхимии.

The idea that Hermes Trismegistus is the legendary founder of alchemy has been established in Western esotericism. He is widely known as the author of the Emerald Tablet, a kind of alchemical manifesto that was most probably created in the Arab Middle Ages; however, it is also believed that it could have had a Greek-language prototype. This idea got established in alchemical treatises already in the period of late antiquity. We will consider the very origins of alchemy of Hermes Trismegistus in the Late Antique treatises of “high” and “low” Hermeticism that have come down to us, as well as in the works of Zosimus Panopolitansky and other alchemical fragments. Also we will consider the figures of the disciples of Hermes and the mysterious Agathodemon, which are directly related to alchemy, and recall the hermetic legend about the angelic origin of alchemy.

The 18th century was a wealth of knowledge, exploration and rapidly growing technology and expanding record-keeping made possible by advances in the printing press. In its determination to preserve the century of revolution, Gale initiated a revolution of its own: digitization of epic proportions to preserve these invaluable works in the largest archive of its kind. Now for the first time these high-quality digital copies of original 18th century manuscripts are available in print, making them highly accessible to libraries, undergraduate students, and independent scholars.
Medical theory and practice of the 1700s developed rapidly, as is evidenced by the extensive collection, which includes descriptions of diseases, their conditions, and treatments. Books on science and technology, agriculture, military technology, natural philosophy, even cookbooks, are all contained here

Феномен алхимии в истории науки, философии, культуре. IV международная научная конференция / Отв. ред., состав. и вс. ст. Б. К. Двинянинов, В. Н. Морозов. — СПб.: ИД РХГА, 2022. —188 с.: ил.

The Phenomenon of Alchemy in the History of Science, Philosophy, Culture. The Fourth International Conference / Ed. by B. K. Dvinyaninov, W. N. Morozov. — Saint-Petersburg: Publishing House RHGA, 2022. — 188 p.: ill. ISBN 978-5-907505-31-5

В сборнике представлены материалы состоявшейся 7–10 октября 2021 года четвертой научной конференции, посвященной различным аспектам изучения феномена алхимии. Конференция прошла в память академического исследователя истории и философии алхимии к. ф. н. Ю. Ф. Родиченкова. Представленные статьи охватывают темы, связанные с методологической проблематикой феномена, рецепцией алхимии в западных и восточных культурах, а также проявления образов алхимии в искусстве и литературе.
Это издание может быть интересным для тех, кто преподает и изучает философию, историю науки, культурологию, а также всем тем, кто интересуется историей человеческой мысли, проблемами донаучного и вненаучного знания.

В файле есть полное содержание сборника.

SYNOPSIS The quest is to recognize how the planetary deities participate in Buddhist funerary cult in South Asia. And to discover through visual art and ritual performances how the female bodhisattva at par with courtesan participate in the natural order of the planetary deities essentially sought to protect and steer the departed to achieve radiant everlasting life. Most importantly, how the cult of the dead singled out the goddesses as the source of knowledge and illumination. Thus, the hemispherical stupa mound is the fruitful Earth (Aditi/Hariti/Demeter), the mother of gods (devamata). The planetary deities born from the matrix of the zodiacal spirits express individual characteristics in human and symbolic form. Sun (Surya) and Moon (Chanda Yakshi), Mercury (Hermes/Budha) the psychopomp, Saturn (Kala/Shani) the father of time and destiny and Venus (Srima Devata) the imperial consort. Pluto the ruler of the underworld denotes Mara, Dharmaraja/Yama the Lord of Death. Horus (Kartik) the lance bearer serving the rebirth process is the son of Isis Venus Genetrix (Abhaya/Sashti). Syncretic Venus Caelestis rides the sea dragon and navigates Neptune (Varun) stirring the heaven called paraloka. Winged and wingless celestials occupy Uranus the Sky (Vasuki). Vajrapani (Jupiter/Taranis/Guru) the wielder of thunderbolt connects heaven and earth. Ascending by degrees (Gradibus ascendimus) the lightning bolt in the fourth step of the Eight Path in Mithraism is linked to the Vajra enlightening through the syllables 'Om and Hum'. Buddha similar to Mithras conceived as the indomitable sun god is the Persian 'Yazeta' meaning a holy being worthy of worship and honor. The social innovation in the groundbreaking Greco-Buddhist reliquary cult adapts preexisting Mystery religions in which the role of planetary deities can be understood by means of investigative archaeology, morphology, anthropological linguistics and comparative religion and literature. Amplification comes from the works of art, numismatics, inscriptional evidences, and current Hindu beliefs and social customs. The innovative Greco-Buddhist funerary cult is synchronal to the Roman Empire. The combination of Hero Cult and Reliquary Cult dependent on geomancy of the grave dawned suddenly in the untouched Orient on the other side of the known world. It established magical solutions through symbols and meaningful memorials appropriate to multi-ethnic folks unified by faith in splendid afterlife. However, the Greco-Roman mystery religion under the mutual control of the planetary deities and the goddesses of the underworld is fundamentally disguised.

Object study of a pottery amulet, ostensibly from Israel/Palestine, which came to light in a deceased estate. While it seems to date from Late Antiquity, almost every aspect of this pendant is unexpected. Its shape – a three-armed star – lacks amuletic precedents. Its surfaces bear crude figurative images which seem to have been incised after the clay was fired. On one face, three male anthropomorphic figures – reminiscent of figurae magicae from the Greek Magical Papyri (PGM) in their crudeness, disposition and ambiguity – surround a central five-pointed star. On the other face appears another male anthropomorph together with two horned deer or antelopes, two canine or feline predators, and a fish; the man and the animals all seem at peace together. The bucolic scene continues onto one edge thickness, where an additional stag-like beast appears with two more of the predators. The scenes do not conform to known templates, such as the repertoire from magical gems, and resist interpretation. The two other edge thicknesses contain pseudo-inscriptions.

Este trabajo analiza las principales práxeis mágicas que (en la colección de los PGM) tienen que ver con el deseo de someter la voluntad de otros y que pertenecen a la habitualmente llamada Magia Hipotáctica y entre las cuales son las más comunes las de carácter erótico. Como la forma y estructura de estos rituales está lejos de ser uniforme, nuestro trabajo pretende llevar a cabo un estudio tipológico de ellas y organizarlas en distintas subclase.

This paper makes a survey of the most important of the magical praxeis which (in the PGM Collection) deal with the desire of subduing the will of others –they belong to the usually called Hypotaktiké Magic and the most common among them are those of erotic character. As the form and structure of these rituals is far from being uniform, the paper proposes to carry out a typological study of them and organize them into different subclases.

La figura de la Diosa Infernal en la Magia Greco-Egipcia, un personaje sincrético que incluye a Hékate, Perséfone, Artemisa, Selene, por el lado griego, a Isis por el egipcio o a Eresquigal en el babilonio, representa un aspecto muy concreto de la creencia religiosa que sustenta estas prácticas: el infierno, lo lunar, lo femenino, lo salvaje, la muerte y el nacimiento, en una representación de la realidad que es dual pero a la vez complementaria, donde sirve de nexo de unión y de ruptura. Todo esto tiene una repercusión en los rituales que se llevan a cabo bajo su autoridad y en la visión que de lo femenino se tenía en la época Helenística.

The Infernal Goddess in Greco-Egyptian Magic, a syncretistic character that includes Hekate, Persephone, Artemis and Selene on the Greek realm, Isis on the Egyptian and Ereshkigal from Babilonian tradition, represents a particular aspect of the religious thought on which these rituals are built - the underworld, the lunatic, wildness, death and birth, in a representation of Reality which is dualistic and at the same time complementary, where it is a nexus of unity but also of disruption. All of this is of great importance to understand the rituals performed under her authority as well as the concept of Femininity in Hellenistic times.

The burials are characterized by circular or oval burial shafts, with the body placed on mats or fur in a contracted position on the right side. The bodies were oriented either absolutely north-south with the head in the north facing west, or in an east-west orientation with the head in the west looking south.16 The deceased often wore adornments like elaborate beadwork, Nerita snail shells, and rectangular shell strip bracelets (called spacers in archaeological literature).17 Superstructures were usually a simple arrangement of large stones in a circle.18 Offerings are frequently found in pits surrounding the superstructure, and amongst the most common offerings (aside from pottery) are animal bucrania

Intros for the following Chapters Below!
      Chapter 2 discusses how people, cultures, and ethnic identity have been conceptualized by archaeologists and historians, documenting the transition from the cultural historical approach to the modern understanding that identities are actively created, negotiated, and subscribed to through social practices that take many forms. Similarly, issues in the study of gender in the archaeological record are considered. Within this wider academic debate, the process of Egyptianization as understood by scholars will be contextualized, and ultimately the model of cultural entanglement proposed as a viable method of describing the burial record in Lower Nubia during the New Kingdom. discusses the importance of studying not only Egyptianized cemeteries, but also cemeteries dating to the 18th dynasty which do not show signs of acculturation. Termed “Transitional Cemeteries” by their excavators, it is proposed these should be renamed as simple “New Kingdom Nubian Cemeteries,” and are indicators that acculturation to Egyptian norms was just one possible path Nubian groups could take in response to the Egyptian occupation.
     
      Chapter 3 reviews recent developments in anthropological and archaeological theory in mortuary studies, particularly the study of inequality in the burial record. The theoretical justifications for mortuary analysis are explored and responses to critiques are discussed. Methodological criticisms are also debated, as well as some possible ways for overcoming them. Lastly, previous mortuary studies for Egypt and Nubia are reviewed, noting the differences between the plethora of Predynastic Egyptian studies and the far fewer studies of Dynastic Egyptian cemeteries or Nubian cemeteries. In particular, the work of Janet Richards is extensively discussed and several of her techniques are subsequently used in the analysis described in Chapter 5.

      Chapter 4 discusses the history of excavations in Lower Nubia and how this impacts the consideration of the archaeological material, particularly the UNESCO salvage campaign. The SJE and OINE concessions, excavations, and publications are extensively discussed and critiqued. As the two excavations used different categorization methods and ceramic typologies, a new system is developed to catalog finds. The chronological phasing of the cemeteries by their excavators is discussed, and adaptations are proposed based on new information about ceramic trends in the 18th dynasty published since the original excavation publications. An argument is made for re-dating the tombs, and the implications of reevaluating the dates of the tombs of Fadrus (Site 185) is discussed. This chapter also
discusses the importance of studying not only Egyptianized cemeteries, but also cemeteries dating to the 18th dynasty which do not show signs of acculturation. Termed “Transitional Cemeteries” by their excavators, it is proposed these should be renamed as simple “New Kingdom Nubian Cemeteries,” and are indicators that acculturation to Egyptian norms was just one possible path Nubian groups could take in response to the Egyptian occupation.

      Chapter 5 is the results of a statistical analysis of the cemeteries, which follows three main lines of investigation – changes in socioeconomic status over time, the effects of age and gender on burials, and evidence of cultural entanglement in the burial record. Analysis indicates that socioeconomic status appears relatively stable over time in Pharaonic (Egyptianized) cemeteries, with few burials that can be confirmed as certainly belonging to the late 18th dynasty. A study of socioeconomic status finds that age has an effect on burials in the Pharaonic cemeteries, with child burials demonstrating notably poorer wealth, while older adults are less likely to be buried without grave goods. Amongst the New Kingdom Nubian cemeteries, child burials follow a similar pattern, but with few older adults preserved no conclusions can be made regarding changes in status amongst adults of different ages. In both populations, there appears to be no difference in treatment between male and female adults, suggesting that socioeconomic status played more of a role in burial treatment than biological sex.
Lastly, evidence of cultural entanglement is sought by looking for “Nubian” and “Egyptian” burial traits in the data set, as well as evidence of entangled objects. While there was clear evidence of significant adoption of Egyptian burial practices in the Pharaonic cemeteries, it appears that Egyptianization was fairly superficial as a significant amount of burials were abnormal in some key way, such as body position or the orientation of the head. A possible correlation between socioeconomic status and Nubian burial traits is suggested as well. Within the Nubian sites, trends were found in the use of Egyptian objects versus traditionally Nubian ones, suggesting possible economic reasons for the replacement of Nubian ceramics with Egyptian pottery.

        Chapter 6 concludes the dissertation with a discussion of the processes of Egyptianization in light of the analysis of Chapter 5. It argues for some populations in the region of Tekhet to have adopted Egyptian customs during the Second Intermediate Period as means of facilitating control of trade passing through their region. The reasons for the abandonment of the region at the end of the 18th dynasty are also evaluated. Changes to the economic system, in particular the increasing numbers of specialized craftsmen at the larger Egyptian settlements, are suggested to have been the primary reason for the depopulation of the region. Lastly, avenues for further research are proposed.

The study of ancient magical female practitioners takes us, unavoidably, into the intersection of gender studies, ancient socio-political discourse and the problem of defining magic in the ancient world. Due to the scarcity of non-literary testimonies about women experts in sorcery, the information about ancient witches has to be inferred from indirect sources, that is, from literature. However, many scholars have rejected the validity of literary portrayals of sorceresses because of the undisputable interference that their gender and magic as a discourse of alterity has on the literary construction of these characters . Obviously, the real women who practiced magic could not "bring down the moon" as the ancient authors claimed but wasthere a real basis behind the ancient stereotypes? Were there actually women who practiced magic for a living? What were the sorceresses of the Greco-Roman world really like?
Following an area of research conducted by scholars who accept the existence of a substantial number of magical purveyors of both sexes who offered ritual services of various kinds in the ancient world, my aim in this article is to analyse the literary depiction of ancient witches in contrast with the information offered from direct sources in order to clarify the image of these ancient women. On this occasion,  in accordance with the nature of the volume in which this article is published, I will especially focus on those passages in which women appears involved not in the practice of magic, but in the transmission of magical lore in ancient literature with a special mention to the only testimony of PGM in which a woman appears as addresse of the magical knowledge (PGM IV 478-482).

La diabolé ritual es un procedimiento de la Magia que debió de confi gurarse en época Helenística gracias a la aportación en materia emocional de la Oratoria y la Retórica Clásica. Este trabajo es una actualización del estudio de S. Eitrem de 1924.

The ritual diabole appears to have been established as a magical practice during the Hellenistic period thanks to the emotional materials provided by the Classical Oratory and Rhetoric. This article updates the survey ‘Die Rituelle Diabolé’ by S. Eitrem.

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Abbey of Thelema
Abramelin oil
Acupuncture
Adept
Aether
Akashic Records
Alchemy
Alphabet of Desire
Amulet
Anthroposophy
Apparitions - See Ghost
Argenteum Astrum
Ariosophy
Ascended master
Astral projection
Astrological age
Astrological aspect
Astrology
Astrology and alchemy
Astrology and the classical elements
Astrology and numerology
Athame
Aura
Augury (interpreting omens)
Automatic writing
B
Banishing
Baphomet
Bibliomancy
Biosophy
Black magic
Black Sun
Body of light
Boline
C
Cartomancy (divination using playing cards)
Ceremonial magic
Chalice
Chaos magic
Charmstone
Chinese astrology
Clairaudience (ability to hear voices & sounds super-normally- spirited voices alleging to be those of dead people giving advice or warnings)
Clairsentience (supernormal sense perception)
Clairvoyance (ability to see objects or events spontaneously or supernormally above their normal range of vision- second sight)
Cleromancy
Colour therapy
Cone of power
Conjuration (summoning up a spirit by incantation)
Coven (a community of witches)
Crystal gazing
D
Da'at
Demonology
Divination
Dowsing
E
Earth mysteries
Ectoplasm (unknown substance from body of a medium)
Eight-circuit model of consciousness
Elemental
Enchanting
Energy (esotericism)
Enochian
E.S.P. (extra sensory perception)
Esoteric Christianity
Esoteric cosmology
Esotericism
Evocation
Exorcism
F
Fama Fraternitatis
Familiar spirit
Feng shui
Feri Tradition
Folk religion
Fortune-telling
G
Galdr
Gematria
Geomancy
Geomantic figures
Gnosis
Gnosis (chaos magic)
Goetia
Gray magic
Greater and lesser magic
Grimoire
H
Hadit
Haruspex
Hermeticism
Hexagram
Hex
Holy Guardian Angel
Homunculus
Hoodoo
Huna
I
I Ching
Incantation
Invocation
J
Juju
K
Kabbalah
Kia (magic)
Kundalini energy
L
Law of contagion
Left-hand path and right-hand path
Lesser banishing ritual of the pentagram
Liminality
List of occultists
List of occult symbols
List of occult writers
Literomancy
Lithomancy
Lucifer
M
Magic (paranormal)
Magic circle
Magic word
Magical formula
Magick (Thelema)
Maleficium (sorcery)
Mathers table
Mediumship
Merkabah mysticism
Mesmerism
Methods of divination
Mojo
Mystery religion
Mysticism
N
Nagual
Necromancy
Necronomicon
Neodruidism
Neopaganism
Neotantra
New Age
New Thought
Nuit
Numerology
O
Obeah and Wanga
Occultism
Oneiromancy
Ouija
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The occult is a category of supernatural beliefs and practices, encompassing such phenomena as those involving mysticism, spirituality, and magic in terms of any otherworldly agency. It can also refer to other non-religious supernatural ideas like extra-sensory perception and parapsychology.

The occult (from the Latin word occultus "clandestine, hidden, secret") is "knowledge of the hidden".[1] In common usage, occult refers to "knowledge of the paranormal", as opposed to "knowledge of the measurable",[2] usually referred to as science. The term is sometimes taken to mean knowledge that "is meant only for certain people" or that "must be kept hidden", but for most practicing occultists it is simply the study of a deeper spiritual reality that extends beyond pure reason and the physical sciences.[3] The terms esoteric and arcane can also be used to describe the occult,[4][5] in addition to their meanings unrelated to the supernatural. The term occult sciences was used in the 16th century to refer to astrology, alchemy, and natural magic, which today are considered pseudosciences.

The term occultism emerged in 19th-century France, where it came to be associated with various French esoteric groups connected to Éliphas Lévi and Papus, and in 1875 was introduced into the English language by the esotericist Helena Blavatsky. Throughout the 20th century, the term was used idiosyncratically by a range of different authors, but by the 21st century was commonly employed – including by academic scholars of esotericism – to refer to a range of esoteric currents that developed in the mid-19th century and their descendants. Occultism is thus often used to categorise such esoteric traditions as Spiritualism, Theosophy, Anthroposophy, the Hermetic Order of the Golden Dawn, and New Age.

It also describes a number of magical organizations or orders, the teachings and practices taught by them, and to a large body of current and historical literature and spiritual philosophy related to this subject.

RESUMEN: Este artículo presenta una breve incursión etimológica de las palabras herméticas y hermetismo y sus significados; así como un enfoque especial en los escritos de Hermetismo Filosófico-religioso o Teofilosófico en Brasil. El Hermetismo Filosófico-Religioso es un fenómeno típico de los Escritos Herméticos, cuyo objetivo no está muy relacionado con la astrología o la magia y mucho menos o casi nada con la alquimia. Más bien, estos escritos, discuten asuntos teológicos, filosóficos o religiosos. Se trata de una eusebeia filosófica o una filosofía piadosa que incluye en su bagaje la teología, la cosmología, la antropología, la ética, la soteriología, la demonología, la tanatología y la escatología, que asume la doctrina de la progresión del alma a través de los mundos materiales y espirituales, mientras que el Hermetismo Mágico-Astrológico, niega que el ser humano pueda superar su propio destino establecido por la heimarmenē o el destino. En Brasil, es de estudios recientes sobre los escritos de filosófico-religiosa herméticos, una tarea asumida por la Escola Superior de Teologia (EST), está aceptando la investigación doctoral sobre "La crátera: un análisis del Corpus Hermeticum IV. 3-6a", en 2010. El rescate de los estudios de hermetismo filosófico-religioso en la academia hoy, afirma la relevancia de los estudios del Norte de África, toda vez que la influencia egipcia en los escritos herméticos ha sido establecida. PALABRAS CLAVE: hermético, Hermetismo, Hermetismo Filosófico-religioso.
PESSOA DE LIRA, David. El rescate de los estudios sobre el Hermetismo filosófico-religioso en Brasil In: Proceedings of the XXIII World Congress of Philosophy.1 ed.Charlottesville, Virginia: Philosophy Documentation Center, 2018. v.35, p. 123-129.

"Denominar lo innombrable. La denominación de los órganos sexuales en los textos de magia [Naming the unmentionable. The name of the sexual organs in magical texts] " is a lexical study that lists and analyzes the vocabulary used to refer to sexual organs in the Greek magical papyri  in order to expose how ritual practitioners and their clients dealt with this delicate vocabulary in the explicit framework of magic.

M. Blanco Cesteros (2018) “Denominar lo innombrable. La denominación de los órganos sexuales en los textos de magia”, en Blanco Cesteros, M.- Pedrucci, G. (eds.), Il corpo e la comunità dei parlanti: parole dovute, abusate, pretermesse. Casi che interrogano dall’antichità al presente, , Roma, Scienze e Lettere (Collana Sacra Publica et Privata, vol. 8). ISBN 978-88-6687-143-9, pp. 89-112.

LIRA, D. P.; CYROUS, S. H. ; VIEIRA, O. S. Iatromatemática: medicina holística e integrativa do hermetismo e do zoroastrismo. In: ECCO, C.; SILVA, R.F. N.; QUADROS, E. G.; SIGNATES, L. (Org.). Religião, Saúde e Terapias Integrativas. 1ed.Goiânia: Editora Espaço Acadêmico, 2016, v. 2, p. 103-117.