Sympathetic Vibratory Physics

Black Magic - noun: the belief in magical spells that harness occult forces or evil spirits to produce unnatural effects in the world.
White Magic - noun: magic used only for good purposes. [www.onelook.com]

Franz Hartmann
Wisdom; the science and art of consciously employing invisible (spiritual) powers to produce visible effects. Will, love, and imagination are magic powers that every one possesses, and he who knows how to develop them and to use them consciously and effectually is a magician. He who uses them for good purposes practices white magic.
He who uses them for selfish or evil purposes is a black magician. Paracelsus uses the term Magic to signify the highest power of the human spirit to control all lower influences for the purpose of good.
The act of employing invisible powers for evil purposes he calls Necromancy, because the Elementaries of the dead are often used as mediums to convey evil influences. Sorcery is not Magic, but stands in the same relation to Magic as darkness to light. Sorcery deals with the forces of the human and animal soul, but Magic with the supreme power of the spirit. [Life of Paracelsus (1493-1541) by Franz Hartmann]

Keely
"The nearer we ascend to the fountain of being and action the more magical must be the phenomena, for that fountain head is pure volition. Pure volition is magic, that is, the mode of producing phenomena without mechanical appliances, and without seeming to overcome by physical visible force the inertia of matter." [JOHN ERNST WORRELL KEELY], [Snell Manuscript - The Book, page 2]

When Keely's discovery has been made known to scientists, a new field of research will be opened up in the realm of Philosophy, where all eternal, physical, and metaphysical truths are correlated; for Philosophy has been well defined by Willcox as the science of that human thought which contains all human knowledges. He who possesses the structure of philosophic wisdom built up of all knowledges - grand and sublime - has a mental abode wherein to dwell which other men have not. Dr. Macvicar says:- "The nearer we ascend to the fountain-head of being and of action, the more magical must everything inevitably become, for that fountain-head is pure volition. And pure volition, as a cause, is precisely what is meant by magic; for by magic is merely meant a mode of producing a phenomenon without mechanical appliances - that is, without that seeming continuity of resisting parts and that leverage which satisfy our muscular sense and our imagination, and bring the phenomenon into the category of what we call 'the natural' - that is, the sphere of the elastic, the gravitating, the sphere into which the vis inertiae is alone admitted." In Keely's philosophy, as in Dr. Macvicar's "Sketch of a Philosophy," the economy of creation is not regarded as a theory of development all in one direction, which is the popular supposition, but as a cycle in which, after development and as its fruit, the last term gives again the first. Herein is found the link by which the law of continuity is maintained throughout, and the cycle of things is made to be complete: - the link which is missing in the popular science of the day, with this very serious consequence, that, to keep the break out of sight, the entire doctrine of spirit and the spiritual world is ignored or denied altogether." [The Fountain Head of Force]

"Macvicar teaches that the nearer we ascend to the fountain-head of being and of action, the more magical must everything inevitably become; for that fountain-head is pure volition. And pure volition, as a muse, is precisely what is meant by magic; for by magic is meant a mode of producing a phenomenon without mechanical appliances, - that is, without that seeming continuity of resisting parts and that leverage which satisfy our muscular sense and our imagination and bring the phenomenon into the category of what we call "the natural;" that is, the sphere of the elastic, the gravitating, - the sphere into which the vis inertia is alone admitted." [Bloomfield-Moore, The Keely Motor Secret and True Science], [Snell Manuscript - The Book, page 2]

Dr. Macvicar says:-"The nearer we ascend to the fountain-head of being and of action, the more magical must everything inevitably become, for that fountain-head is pure volition. And pure volition, as a cause, is precisely what is meant by magic; for by magic is merely meant a mode of producing a phenomenon without mechanical appliances - that is, without that seeming continuity of resisting parts and that leverage which satisfy our muscular sense and our imagination, and bring the phenomenon into the category of what we call 'the natural' - that is, the sphere of the elastic, the gravitating, the sphere into which the vis inertiae is alone admitted." [The Fountain Head of Force]

Franz Hartmann
"In proportion as an art or science is lost or forgotten, the very name by which it was called becomes misunderstood, misapplied, and finally forgotten. In proportion as men become unspiritual and material, they will grow incapable of comprehending the power of spirit. There are many persons even to-day who deny the existence of spirit, or of anything that transcends the power of perception of their physical senses.
One example of the degradation of terms is the meaning which is at present commonly attributed to the word magic. The true significance of that term is the application of spiritual knowledge, or Wisdom, in contradistinction to that science which sees only the material aspect of Nature. But the vulgar have come to believe "magic" to mean only sleight-of-hand performances, or perhaps conjuring or dealings with the devil, or with the spirits of the dead.
True magic is the greatest of all natural sciences, because it includes a true knowledge of visible and invisible Nature. It is not only a science, but also an art, because it cannot be learned out of books, but must be acquired by practical experience. To acquire that spiritual experience is to become spiritual; it is to perceive and know the true nature of the visible and invisible elements that compose the Macrocosm and the Microcosm, and to possess the art to direct and employ the invisible powers of Nature.
Magic is the knowledge of how to employ spiritual powers; but it is self-evident that nobody can employ any spiritual powers unless he has come into their possession by the awakening of his own spirituality; nor can any one become spiritual by merely imagining himself to be so. It is therefore not surprising that in an age in which the very meaning of the term 'spiritual' became incomprehensible to the learned, the meaning of 'magic' has become also a mystery."
Divine knowledge and divine powers do not belong to the personal self. Therefore he who desires to know and to use the powers of magic must rise above the delusion of self, and become impersonal in the spirit. He must learn to distinguish between that which is divine and eternal and that which is animal and selfish in him.
But there is also another art, called "black magic" or sorcery, which consists, not in acting in and through the power of God, which commands the elemental forces of Nature, but by propitiating the evil elementals, and in asking favours of them, becoming their slave. Paracelsus says:—
"Magic and sorcery are two entirely different things, and there is as much difference between them as there is between light and darkness, and between white and black. Magic is the greatest wisdom and the knowledge of supernatural powers."
The word "supernatural," as employed by Paracelsus, does not imply anything beyond Nature as a whole, because nothing exists beyond the All, but it means that which transcends Nature in her lower aspect, or a higher or spiritual aspect of Nature than the merely mechanical and physiological part of her work. If, for instance, we follow our instincts, we act naturally that is to say, according to the demands of our animal nature; but if we resist natural impulses by the power of will and reason, we employ powers belonging to a higher order of Nature. If we avoid to do evil on account of the evil consequences which it would cause to ourselves, we act naturally; but if we avoid it on account of an inherent love of principle, we act in the wisdom of God.
"A knowledge of spiritual things cannot be obtained by merely reasoning logically from external appearances existing on the physical plane, but it will be acquired by obtaining more spirituality, and making one's self capable to feel and to see the things of the spirit. It would be well if our clergymen, who are called spiritual guides, would know more of spiritual things than what they have read in their books, and if they had some practical experience in divine wisdom, instead of merely repeating the opinions of the other people believed to have been divine."
"The wisdom which man ought to have does not come from the earth, nor from the astral spirit, but from the fifth essence – the Spirit of Wisdom. Therefore man is superior to the stars and the constellation, provided he lives in the power of that superior wisdom. Such a person, being the master over heaven and earth, by means of his free will, is called a Magus, and therefore Magic is not sorcery, but supreme wisdom." (De Peste)
The will is only free when it is free from the delusion of self and its desires." [Life of Paracelsus by Franz Hartmann]

"Wisdom; the science and art of consciously employing invisible (spiritual) powers to produce visible effects. Will, love, and imagination are magic powers that everyone possesses, and he who knows how to develop them and to use them consciously and effectually is a magician. He who uses them for good purposes practises white magic. He who uses them for selfish or evil purposes is a black magician. Paracelsus uses the term Magic to signify the highest power of the human spirit to control all lower influences for the purposes of good. The act of employing invisible powers for evil purposes he calls Necromancy, because the Elementaries of the dead are often used as mediums to convey evil influences. Sorcery is not Magic, but stands in the same relation to Magic as darkness to light. Sorcery deals with the forces of the human and animal soul, but Magic with the supreme power of the spirit." [Franz Hartmann, The Life of Philippus Theophrastus, Bombast of Hohenheim, Known by the name of Paracelsus and The Substance of His Teachings (underline added)]

Arthur C. Clark
When a distinguished but elderly scientist states that something is possible, he is almost certainly right. When he states that something is impossible, he is very probably wrong.

The only way of discovering the limits of the possible is to venture a little way past them into the impossible.

Any sufficiently advanced technology is indistinguishable from magic. [Arthur C. Clark]

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Is it Mind Force in Matter or a trick?

Manly Palmer Hall
"A magician is one who is capable of juggling the four elements of bodies." [Manly Palmer Hall]

Giuliano Kremmerz
"In order to understand well and clearly all that has been written on the occult sciences, magic, and so on, one must understand what lies at the basis of the theory and practice of magic.
In magic the concept of the universe is the synthesis of all that exists. All that exists is a unity, a synthesis of three essential elements: matter, life, and energy.
The great synthesis is completely analogous in its parts.
If you go up a mountain where no blade of grass can be found, and no birds sing, do you think you are alone? You, the stones, the air you breathe, the stars above, are all one in one universe. Take your own human reason, enlarge it into the world's reason, and you will acquire the sense of the world's reason. Your soul is the soul of the world.
From this notion astrology was born: the word (or logos) of the stars.
Hermes says in his Smaragdine Tablet that all that is above is like all that is below, and to know this is enough to work the miracle of one thing.
Study man and you will know the universe, study the universe and you will know man; from the universe come down to man and apply to him the laws of the universe; from man go back up to the universe and discover the occult laws there. Man has a soul, thought, a direction, a purpose: so does the universe. The universe has motion, breath, evolution, return: so does man.
Everything is an analogue, and the magical process par excellence is analogy. Even the sacred symbol, which attempts are made to explain through likenesses, is analogical; so too is the law of miracles and of magic procedures, and the study of analogy leads to the knowledge of magic or the wisdom of Solomon.
The vital stream is a single one. The process of evolution and involution of action in universal life is a constant one. This force or vital current transforms itself according to the medium it nourishes and gives life to, and acquires a new form.
Papus wrote:
Everything is analogical; the law that governs the world also governs the life of an insect. To study the manner in which cells gather to form an organ is to study the way in which the kingdoms of nature gather to form the earth, an organ of our universe; it is the way of studying how men gather to form a family, an organ of mankind.
To study the formation of a device through its parts is analogous to learning about the formation of a world from planets and of a nation from families, or further to learning about the constitution of the universe starting from the worlds and of mankind from the nations.
Everything is analogous: knowing the secret of the cell means knowing the secret of God. The absolute is everywhere—the wholeness is indivisible in its whole and in its parts.
From what goes before, it is clear that the definition of life, which seems easy at first glance, is much more general than is usually thought. For mankind, life is the organ-regenerating force carried by the blood corpuscles: but this actually is human life, not Life.
In fact, this force is only a modification of the air that includes the life of all beings on Earth. If one wants, as most contemporary scientists do, to identify the origin of life in Earth’s atmosphere, one can stop there. But Earth’s atmosphere, like human blood, takes its life-giving principles from above, from the Sun itself.
We can thus get back to the infinite; but since our general scientific knowledge is limited to our world, we cannot go any further, and as we realize that the force of the blood comes from the air, the force of the air from the Earth, and Earth’s force from the Sun, we say that life is transformed solar force." ["The Hermetic Science of Transformation" by Giuliano Kremmerz]

Summum Bonum, c. 1629 by Robert Fludd
https://archive.org/details/robert-fludd-summum-bonum-1629
"ON MAGIC AND ITS MOST NOBLE SUBJECT
It is a common opinion that "Magic" is a Persian word. For this assertion, Porphyry and Apuleius seem to concur, stating that in the Persian language it signifies Wisdom, Philosophy, and Priesthood. Consequently, the Magus is the same as the Wise Man, the Philosopher, and the Priest. However, in its general extension, Magic is divided into two parts, according to the nature of Wisdom described by the Apostle.
One part is human or mundane, which he calls mere foolishness; the other is divine, which further divides itself into the natural, insofar as that Wisdom operates in nature and, through it, makes creatures (according to the statement of the royal Psalmist) "declare the glory of the Creator." Another part is supernatural and mystical, which the Apostle refers to when he says: "We speak of the Wisdom of God in a mystery, which God has revealed to us through His Spirit." (1 Corinthians 2:7)
That part which is human and mundane, which others also call ceremonial Magic, is impious and hateful both to God and to pious men. But so that you may better understand this in a more orderly method, Wisdom in general is described in this way according to Aristotle's judgment in his supreme study of Wisdom."

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