The Book Of Secret Hindu, Ceremonial and Talis- manic Magic Book Tio Secret Instruction 7, The Pxclusive Faithful Chelas (Disciples) in Hindu Magic, Indian Occultism, Ce- Iestial and Natural Magic, Cabalistical Magic, Secret Hindu Magic, Magic Pentacles, the Manner of Con- structing Them, Alchymical Magic. The conclusion of Hindu and Talismanic Magic, in Fully Given the Key for the Practice and Composition of Hindu Amulets, Charms, Seals Requisite for the Perfection of all Talis- manic, Ceremonial, Hindu and Celestial Magic, Invoca- tion and Binding of Astral Spirits, Exorcisms, Enchant- ments, Benedictions, Conjurations, Clairvoyancy and Hindu Mediumship, ete., etc. ‘The same being a most full and complete system of Occult Philosophy; Natural, Celestial and Ceremonial Magi jurations of S . Arranged for publi present form and under the above title by Laurence, Noted Adept, Author and Publisher, CHICAGO, ILL., U.Preface To Book Two. The materialist sees but half the causes of his Deeds, diseases, health, failure or success, Seeking them wholly in the outer world, Ignorant of the Spiritual forces which, though Unseen is felt, and sows in him the seeds Of Distress, of a good or an evil desire. REASURES that have long been buried and hidden away from the sight of those that were neither able to realize nor to appre- ciate their value are here brought to light; pearls of ancient wisdom brought from the East; fountains of knowledge that have been for centuries closed up are again opened, and a flood of light is thrown over things that appeared impossible, mysterious, and occult. ‘As you dive into the ancient mysteries a new world opens before you. ‘The more you begin to understand the language of the Adepts the more grows your conception of man. The anatomy, physiology, and psychology which they teach make of man something immeasurably greater than the puny and impotent being known to modern science as a compound of bones, muscles, and nerves. Modern science (materialism) attempts to prove that man is an animal; the teachings of the Adepts show that he may be a God. Modern science invests him with the power to lift his own weight; ancient science (Occult Philosophy) invests him with the power to control the destiny of the world. Modern science allows him to live for a very limited number of years; ancient science teaches that he always existed, and will never cease to exist if he desires to live. Modern science deals with the instrument that the real man uses as long and as often as he comes into relationship with the world of phenomena, and she mistakes that instrument for the man; the Adcpts show you the true nature of the essential man, to whom one earthly existence is nothing more than one of the many incidents of his eternal career. This power of spiritual perception, potentially contained in every man, but developed in few, is almost unknown to the guardians of science in our Western countries of modern civilization, because learning is often separated from wisdom, and the calculating intellect seeking for worms in the dark caverns of the earth cannot see the genius that floats toward the light and it cannot realize his existence. And yet this ancient 341342 PREFACE TO BOOK TWO science (Occultism), which the modern ignore, is as old as the world. Tt was known to the ancient prophets, to the Arhats, and Rishis of the East; to initiated Brahmins, Egyptians, and Greeks. Its fundamental doctrines are found in the Hindoo Vedas as well as in the Holy Bible. Upon these doctrines rest the fundaments of the religions of the world. They formed the essence of the secrets that were revealed only to the initiated in the inner temple, where the ancient mysteries were taught, and whose disclosure to the vulgar was forbidden under the penalty of torture and death. They were secrets known to the ancient sages and to the Adepts and Rosicrucians of the Middle Ages, and upon a partial understanding of their truths rests the system of modern Freemasonry. They are not to be confounded with speculative philosophy, that reasons from the known to that which it cannot know, trying by the flickering light of logic to grope its way into the darkness, and to feel the objects which it cannot see. These doctrines were taught by the children of light who possessed the spiritual power to see. Such men were the great religious reformers of all ages, from Confucius and Zoro- aster down to Jacob Boehme and Eckartshousen, and their teachings have been verified by every one whose purity of mind and whose power of intellect have enabled him to see and to understand the things of the spirit (God). Some of their doctrines refer to morals and ethics, others are of a purely scientific character; but both aspects of their teachings are inti- mately connected together, because beauty cannot be separated from truth, They both form the two pages of a leaf in the book of universal Nature, whose understanding confers upon the reader not merely opin- ions, but knowledge, and renders him not only learned, but illuminated with wisdom. Tue Morat Aspect oF Macc. Among those who have taught the moral aspect of the secret doctrine there are none greater than Buddha, Plato, and Jesus of Nazareth; of those who have taught its scientific aspect there have been none more profound than Hermes, Trismegistus, Pythagoras, and Paracelsus. They obtained their knowledge not merely’ from following the prescribed methods of learning, or by accepting the opinions of the “recognized authorities” of “their times,” but they studied nature by her own light, and they became lights themselves, whose rays illuminate the world of mind, What they taught has been to a certain extent verified and ampli- fied by the teachings of Eastern Adepts and Hierophants of the Orient.Introduction To Book Two. HERE IS AN ART, known only to a few, by which the purified and faithful soul of man may be instructed and illuminated so as to be raised at once from the darkness of ignorance (mate- rialism) to the light of wisdom and knowledge. If the soul is perfectly purified and sanctified it becomes free in its movements, it sees and recognizes the Divine light, and instructs itself, while it seems to be instructed by another. In this state the soul requires no other admonition except its own realization, which is the head and guide of the soul. It is then no more subject to terrestrial conditions of time, but lives in the eternal; and for the human soul to desire a thing is to possess it already. Man's power to realize increases in proportion as this ethereal and celestial power of light penetrates his mind, and, developing his inner sight, it may enable him to see and perceive that which he interiorly thinks, just as if it were objective and external. Spirit being unity and independent of our ideas of space, and all men having therefore essen- tially the same spirit, the soul of men existing at places widely distant from each other may thus enter into communication, and converse with each other exactly in the same manner as if they had met in their physical bodies. In this state man may perform a great many things in an exceedingly short period of time, so that it may seem to us as if he had required no time at all to perform it. Such a man is able to comprehend and under- stand everything by the light of the universal power (spirit) or guiding intelligence with which he is spontaneously united. ‘Again, that there is a certain kind of spiritual force, occult influence or energy, based on the existence of the spiritual and Astral world, placed without, not within, the body, and into communication with which the human soul of man can enter by and through the law and principal of realization, has long been demonstrated as a fact. That these in- visible forces (evil spirits who are earth-bound and exist in the Astral body) can control a man and break him down as easily as the fearful hurricane sweeps all before it, striking him in a thousand places at the same time, without his being able to perceive the invisible foe or being able to protect himself, is also proven. But that these forces may be dominated so that they will obey the thoughts, answer to the voice and understand the meaning of traced 343344 INTRODUCTION TO BOOK TWO signs, is what many cannot realize and what their reason rejects; yet this also is capable of being demonstrated and proven. The reader and student should always bear in mind that in trying to demonstrate these things for himself he is working with unseen and powerful agents, which, if he is not equally powerful, pure and high-minded, loving his fellow- men, and seeking to benefit mankind, rather than seeking or desiring Occult powers to further his own selfish interests, he had much better be dead than to try any of these things for the gratification of his personal nature; for in secking to harm another, curses, like chickens, return home to roost, with a much greater force than the original impulse. Thus, again, we should look within rather than without, as the exercise of True Magic does not require any ceremonies or conjurations, or the making of circles and signs; it only requires a strong faith, gained through a knowledge of nature’s laws, which can accomplish anything, if it acts through a human mind which is in harmony with these laws, without which nothing useful can be done. True Magic also consists in true faith; but true faith rests in spir- itual knowledge, and without that kind of knowledge there can be no faith; this is only obtained by developing one’s own inner and most lofty nature, ‘The conjuration of the evil spirits of the Astral plane (sorcery and witchcraft) means practically a full realization of “Faust and the Demon.” There are many strange things set forth in the following pages, almost too strange to believe, yet because one is ignorant of their existence it does not follow that they are not real, as the sad records of Sorcery and Witcheraft, of Voodoism and The Black rt abundantly testify, Man does not know himself, therefore he does not understand the things of the invisible world. Each man has the essence of the Divine (spiritual) within himself; he possesses one kind of knowledge as much as another, and he who does not find that which is in him he cannot truly say he does not possess it, only he is not as yet capable of successfully seeking it. Therefore, in seeking, always bear in mind—true growth rests in the capacity of the human soul and the human will to comprehend spiritual truths, and not by basing its conclusions upon external appearances caused by the illusion of the senses or of selfish purposes. The writer's teachings are that our soul is the vehicle of celestial attraction, transferring celestial and spiritual virtue into Seals, Images, Amulets, Rings, Papers, Glasscs, etc. Also, he has endeavored to give the most clear and rational illustration of the wonderful Occult sym- pathy and antipathy, attraction and repulsion between all things in the universe. He has likewise proved how cures are performed by virtue of sympa- thetic powers and medicines, by seals, rings, and amulets, even at un-INTRODUCTION TO BOOK TWO 345 limited distances, which he has been a witness of, and are daily confirmed in the true and certain belief of. The writer knows how to communicate with any person, and to give him intimation of purpose, at a hundred or a thousand miles distanc but then a preparation is necessary, and the parties should have thei appointed seasons and hours for that purpose; likewise, both should be of the same firm constancy of mind, and a disciple or brother in Occultism or Adeptship. There is also given methods whereby a man may receive true and certain intimation of future things (by dreams) of whatsoever his mind has before meditated upon, himself being properly disposed. Likewise, there is recited the various methods used by the ancients for the invocation of spirits from the Astral Plane; different forms of Magical Exorcism, incantations, orations, binding of spirits, conjura- tions; all of which is the knowledge taught by the Eastern Adepts and the most famous Magicians, such as Zoroaster, Hermes, Apollonius, Si- mon of the Temple, Trithemius, Agrippa, Porta (the Neapolitan), Dr. Dee, Paracelsus, Roger Bacon, and a great many others; to which the author has subjoined notes, endeavoring to point out the difference of the arts, so as to free the name of Magic from any scandalous impu- tation, seeing it is a word originally significative not of any evil, but of every good and laudable science, such as a man might profit by, and become both Wise and happy; and the knowledge of Occultism is so far from being offensive to God or man that the very root or ground of all Magic takes its rise from the holy scriptures, viz—“The fear of God is the beginning of all Wisdom’—and charity is the end: which fear of God is the beginning of Magic; for Magic is Wisdom, and on this ac- count the Wise men were called Magi. ‘The Magicians were the first Christians, for by their high and ex- cellent knowledge they knew that the Saviour which was promised was now born man—that Christ was our Redemer, Advocate, and Media- tor; they were the first to acknowledge his glory and majesty. There- fore, let no one be offended at the venerable and sacred title of Magician or Adept—a title which every Wise man merits while he pursues that path which Christ himself trod, viz., humility, charity, mercy, fasting, prayer, etc.; and, again, men should “Be wise as serpents, and harmless as doves.” "Such instructions as these are frequently named and given in many places of the Holy Scripture. Likewise, all the Apostles confess the power of working miracles through faith in the name of Christ Jesus, and that all Wisdom is to be attained through Him; for he says, “I am the life of the world.” This work also forms a complete treatise on the mysteries of Occult- ism and Ceremonial Magic, by the study of which a man (who can separate himself from material objects, by the modification of the sensual346 INTRODUCTION TO BOOK TWO appetite—abstinence from drunkenness, gluttony, and other bestial pas- sions, and who lives pure and temperate, free from actions which de- generate a man to a brute) may become a recipient of Divine Light and knowledge; by which he may foresee things to come, whether to pri families or kingdoms, or states, empires, battles, victories, etc. likewise be capable of doing much good to his fellow-creatures, such as the healing of all disorders, mental and physical, and assisting with the comforts of life the unfortunate and distressed. Further, the writer has spoken largely of prophetic dreams and visions throughout the different chapters, and has given valuable know!- edge, fully set down for the information of the Wise, some few most secret things being reserved by the author for his pupils only, not to be taught by publication. If in these writings the Author seems oracular and dogmatic, it is because he writes from the standpoint of the Adept and Seer rather than that of the scientist or materialistic philosopher, and depends for the recognition and acceptance of the absolute truth more upon its clear and positive enunciation through the soul than upon its exposition and defense by argument,The Book of Secret Hindu, Ceremonial and Talismanic Magic. Book Two. CHAPTER XI. A Restitution Of Stolen Robes. HIS Volume contains a knowledge of the teachings of Oriental ‘Adeptship, gained by the writer from Eastern Sages. It is only published for the student who desires “truth” and Divine Wisdom, and as a true Disciple is willing to follow it, even while popular opinion and prejudice are looking him square in the face. It is a work that will teach the Disciple of Truth how to detect the cardinal principles underlying the systems of Magic and Occultism taught by the sages and seers of old. It has been written in all sincerity and truth. Itholds out for Wisdom and justice, and teaches of the Universal Power (God), within the soul of man without malice or prejudice. It denies mercy to enthroned error, and refuses to reverence usurped authority. It enunciates Truth, and Truth demands today, credit for its achievements which have been too long withheld from it by a spoliated past. Divine Truth and Wisdom demands a restitution of “stolen robes,” and the vindication of calumniated but honest reputation. Toward no creed, church, worship, or religious faith, is the writer’s scathing criti- cisms been directed in any other spirit. Church, sects, creeds, superstition and schools of theology are but ‘mere ephemera of the past and present. Divine Wisdom, high-seated upon the rock of adamant truth within the soul of all sincere men and women, is alone supreme and eternal. The writer believes in no religion, no creed, no faith, no Magic, white or black, which transcends the power and scope of the human soul; nor in “miracles,” whether divine or diabolical, if such claim or imply a transgression of the laws of the Universal Spirit (God) insti- tuted from all eternity. 347348 THE GREAT BOOK OF MAGICAL ART Nevertheless, I know, that the Universal Spirit (God) within the human soul has not as yet fully uttered itself, and that no man has ever attained or even understood the extent of its pow Man is ever developing newer and strange s better understanding, and closer relationship to his legitimate God; who is none other than the Universal God Spirit within him, and throughout all Nature. Truth, as the “essential” is always and forever the same. Chisel away the marble that holds the statue in the block, or build granite blocks upward, and the temple is formed and completed. The finished work is only carrying out an old law. The newest of all truths will find their destined other half in the oldest. Just as the earliest of all Wisdom will find its destined other half in the latest. The human soul who seeks for the “Hidden Wisdom” in its sanctu- aries within is always confronted with two bewildering and ever-re- curring questions. The first of which is: Who, Where, What is God? The second is: Can I ever see the immortal soul of man, or be able to know of its immortality? - It was while seeking to solve these hidden mysteries that I placed myself directly under the charge and instructions of certain Masters; endowed with such Spiritual and Occult Powers, and such profound Wisdom that I truly designate them as great sages of the East. ‘After becoming their Disciple they taught me that, by combining Eternal Wisdom with the Universal Spirit (God), the immortality of the human soul may be demonstrated like a problem of Euclid. These great Masters, once I become their Disciple, soon convinced me that Esoteric Wisdom and Oriental Occultism tolerates no other faith than an absolute, immovable faith in the omnipotence of man’s immortal soul. ‘These sages teach that this omnipotence comes from the kinship of man’s spirit with the Universal Soul-God. ‘The latter can never be demonstrated by the former. Man-spirit-proves Soul-spirit, and Soul-spirit proves God-spirit; as one single drop of water proves a source from which it must have come. Tell a man who has never seen water, that oceans of water exists, and he must accept it on faith or reject it altogether. But let one drop of water fall upon his face from the sky, and he then has:the fact from which all the rest may be inferred. After that he could by degrees understand that boundless and fathomless oceans of water exists. Blind faith would no longer be necessary ; he would have supplanted it with knowledge. When one sees mortal man displaying tremendous Occult capabilities, controlling the forces of nature, and opening up to the Dis- ciple the wonderful possibilities of the Universal Spirit (God) within his own soul; the reflective and thinking mind is overwhelmed with theA RESTITUTION OF STOLEN ROBES 349 conviction that if one man’s soul force can do so much, the possibilities and capabilities of the Great Universal Spirit must be relatively as much vaster as the oceans of water surpass the single drop of water in volume and potency. Let the student know once and for all that—once you prove the soul of man by its wondrous, occult and spiritual powers—you have found God. ‘As the Disciple advances, mysteries that were claimed to be mys- teries will be shown to be no mystery. Things that to the unlearned mind have only a significance derived from only a slight understanding, will he show to be realities. Before the Disciple can advance, however, he must enter in spirit and all faith within the Temple of Divine Wisdom and Truth. He must be able to look, with his spiritual sight, behind the veil of “the one that is, and «was, and shall be.” Let man once hear the Divine Voice of True Wisdom speak to him, from the mercy-seat behind the veil, which hides the Universal Spirit, and science, theology, medicine and every mortal conception and hypoth- esis born of ignorance and superstition will lose forever their authori- tative character in his sight and understanding. Once the Universal Spirit—The Living God speaks to man from within his own soul he will be satisfied to come to the Sanctum Sanc- torum within the Temple of Occultism which has always existed within this sacred edifice. A true knowledge of Divine Wisdom, and the Universal God is priceless; and it like true Occultism and Art Magic has been hidden only from those who overlooked it, derided it, or denied its existence. From such I expect criticism, censure, and perhaps a withdrawing of their respect; although none of these spring from the validity of proof nor truth, the authenticated facts of history, nor the lack of common sense among some who read this Volume. The drift of human thought is palpably in the direction of liberalism in psychology, science, and genuine thaumaturgic powers, th year brings the reactionists nearer to the place where they must surrender their despotic authority over the human soul, which they have so long enjoyed and exercised. ‘The impregnable positions of science, psychology, and occultism may be stated in a few words:—They shall surely wrest from theology, the entire domain of cosmological theory. To the close observer the end is not dificult to foresee. Centuries of subjection to church superstitions, ancient myths, and secular instruction by priests has failed to congeal man’s belief, in the God within his own soul around the decayed and musty nucleus of the blind, blank faith offered by the church.350 THE GREAT BOOK OF MAGICAL ART The nineteenth century is witnessing the struggles of the giant of knowledge and truth as he gradually but surely shakes off the Liliputian cordage and rises to his feet to save souls from the misery and sorrow of ecclesiastical bondage. Even the protestant communion of England and America, now en- gaged in the revision of the text of its Oracles, will be compelled to show the origin and merits of the text itself. The day of domineering over men with church dogmas has reached its gloaming. This work, then, is a plea for the Thaumaturgic Powers exercised by Christ and his Disciples; the anciently universal Wisdom Religion, as the only possible key to the Absolute in science and theology. To show that I do not at all conceal from the Disciple the gravity of my under- taking, I may say in advance that it would not be strange if the following classes should array themselves against these teachings, The Christians, who will see that I question the evidences of the genuineness of their faith. The Scientists, who will find their pretensions to infallibility placed in the same bundle with those of the Church. Pseudo-Scientists will, of course, denounce this work. Broad Churchmen and Freethinkers will find that I do not accept what they do, but demand the recognition of the whole truth, Men of letters and various authorities, who hide their real b deference to popular prejudices. ‘The mercenaries of the Press, who take advantage of its more than royal power, and dishonor a noble profession, will find it easy to mock at things too wonderful for them to understand; for to them the price of a paragraph is more than the value of sincerity. From many will come honest criticism. But I look to the future, The contest now going on between the party of public conscience and the party of reaction, has already developed a healthier tone of thought. It will hardly fail to result ultimately in the overthrow of error and the triumph of Truth. I repeat again—I am laboring for the brighter morrow. Were it possible, I would keep this work out of the hands of many Christians whom its perusal would not benefit, and for hom it was not written, T allude to those whose faith in their respective churches is pure and sincere, and those whose sinless lives reflect the glorious example of Jesus of Nazareth, by whose mouth the spirit of truth spake loudly to humanity. Such there have been at all times. History preserves the names of many as heroes, philosophers, philanthropists, martyrs, and holy men and wom- en; but how many more have lived and died, unknown but to their inti- mate acquaintance, unblessed but by their humble beneficiaries. These have ennobled Christianity, but would have shed the same lustre upon any inA RESTITUTION OF STOLEN ROBES 351 other faith they might have professed—for they were higher than their creed. The benevolence of Peter Cooper and Elizabeth Thompson, of America, who are not orthodox Christians, is no less Christ-like than that of the Baroness Angcla Burdctt-Coutts, of England, who is one. And yet, in comparison with the millions who have been accounted Christians, such have always formed a small minority. They are to be found at this day, in pulpit and pew, in palace and cottage; but the increasing material- ism, worldliness and hypocrisy are fast diminishing their proportionate number. Their charity, and simple, child-like faith in the infallibility of their Bible, their dogmas, and their clergy, bring into full activity all the virtues that are implanted in their common nature. I have personally known such God-fearing priests and clergymen, and I have always avoided debate with them, lest 1 might be guilty of the cruelty of hurting their feelings; nor would I rob a single layman of his blind confidence in his church, if it alone made possible for him holy living and serene dying. In analysis of religious beliefs in general, this volume is in particular directed against theological Christianity, the chief opponent of free thought and truth, It contains not one word against the pure teachings of Jesus, but unsparingly denounces their debasement into pernicious ecclesiastical systems that are ruinous to man’s faith in his immortality, and the Great Universal Spirit (God), and subervise of all moral restraint, This Volume casts the gauntlet at dogmatic theologians who would enslave history, science, psychology, Divine wisdom (the God Power within the soul) ; and especially at the Vatican, whose despotic preten- sions have become hateful to the greater portion of enlightened Christen- dom. The clergy apart, none but the logician, the investigator, the dauntless explorer should meddle with books like this. Such delvers after truth have the courage of their opinions.CHAPTER XII. What Are The Facts? THE ETHICS OF PAGANISM. THE LUMINOUS STAR OF BETHLEHEM. T IS nineteen centuries since, as we are told, the night of Heathenism and Paganism was first dispelled by the divine light of Christianity ; and two and one-half centuries since the bright lamp of Modern Science began to shine on the darkness of the ignorance of the ages. Within these respective epochs, we are required to believe, the true moral and intellectual progress of the race has occurred. The ancient philos- ophers were well enough for their respective generations, but they were illiterate as compared with modern men of science. ‘The ethics of Pagan- ism perhaps met the wants of the uncultivated people of antiquity, but not until the advent of the luminous “Star of Bethlehem” was the true road to moral perfection and the way to salvation made plain. Of old, brutishness was the rule, virtue and spirituality the exception. Now, the dullest may read the will of God in His revedled word; men have every incentive to be good and are constantly becoming better. This is the assumption: What are the facts? On the one hand, an unspiritual, dogmatic, too often debauched clergy; a host of sects, and three warring great religions; discord instead of union, dogmas without proofs, sensation-loving preachers, and wealth and pleasure-seeking par- ishioners, hypocrisy and bigotry, begotten by the tyrannical exigencies of respectability, the rule of the day, sincerity and real piety exceptional. On the other hand, scientific hypotheses built on sand; no accord upon a single question; rancorous quarrels and jealousy; a general drift into materialism. A death-grapple of Science with Theology for infallibility —"a conflict of ages.” ‘At Rome, the self-styled seat of Christianity, the putative successor to the chair of Peter is undermining social order with his invisible but omnipresent network of bigoted agents, and incites them to revolutionize Europe for his temporal as well as spiritual supremacy. We see him who calls himself the “Vicar of Christ,” fraternizing with the anti- Christian Moslem against another Christian nation, publicly invoking the blessing of God upon the arms of those who have for centuries withstood, with fire and sword, the pretensions of his Christ to Godhood. At Berlin —one of the great seats of learning—professors of modem exact sciences, turning their backs on the boasted results of enlightenment of the post- 352WHAT ARE THE FACTS? 353 Galileonian period, are quietly snuffing out the candle of the great Flor- entine; seeking, in short, to prove the heliocentric system, and even the earth's rotation, are but the dreams of deluded scientists, Newton a visionary, and all past and present astronomers but clever calculators of unverifiable problems. Between these two conflicting Titans—Science and Theology—is a bewildered public, fast losing all belief in man's personal immortality, in a deity of any kind, and rapidly descending to the level of a mere animal existence. Such is the picture of the hour, illumined by the bright noon- day sun of this Christian and scientific era. Would it be strict justice to condemn to critical lapidation the most humble and modest of authors for entirely rejecting the authority of both these combatants? ‘Among the many phenomenal outgrowths of our century, the creed of Spiritualists has arisen amid the tottering ruins of self-styled revealed religions and materialistic philosophies; and yet it alone offers to the investigator a possible last refuge of compromise between the two. That this unexpected ghost of pre-Christian days finds poor welcome in this material positive century, is not surprising. Times have strangely changed; and it is but recently that a well-known Brooklyn preacher pointedly remarked in a sermon, that could Jesus come back and behave in the streets of New York, as he did in those of Jerusalem, he would find himself confined in the prison or the Tombs.* What sort of welcome, then, could Spiritualism or Occultism ever expect? True enough, the weird stranger seems neither attractive nor promising at first sight. Shapeless and uncouth, like an infant attended by seven nurses, it is coming out of its teens lame and mutilated. The name of its enemies is legion; its friends and protectors are a handful. But what of that? When was ever truth accepted é priori? Because the champions of Spiritualism have magnified its qualities, and remained blind to its imperfections, that gives no excuse to doubt its reality. A forgery is impossible when we have no model to forge from. Then fanaticism of certain undeveloped Spiritualists is itself a proof of the genuineness and possibility of their phenomena. They give you facts that you may investigate, not assertions that you must believe without proof or be damned. Millions of reasonable men and women do not so easily succumb to collective hallucination. And, so, while, the clergy, following their own interpretations of the Bible, and science its self made Codex of possibilities of nature, refuse it a fair hearing, real sci- ence and true religion are silent and gravely wait further developments. ‘The whole question of phenomena rest on the correct comprehension of the old philosophies. Whither, then, should we turn, in our per- ‘* Henry Ward Beecher.354 THE GREAT BOOK OF MAGICAL ART plexity, but to the ancient sages, since, on the pretext of superstition, we are refused an explanation by the modern? Let us ask them what they know of genuine science and religion; not in the matter of mere details, but in all the broad conception of these twin truths— so strong in their unity, so weak when divided, Besides, we may find our profit in comparing this boasted modern science with ancient ignorance; this improved modern theology with the “secret doctrines” of the ancient universal religion. Perhaps we may thus discover a neutral ground whence we can reach and profit by both. It is Platonic philosophy, the most elaborate conpendium of the abstruse systems of old Jndia, that can alone afford us this middle ground, Although twenty-two and a quarter centuries have elapsed since the death of Plato, the great minds of the world are still occupied with his writ- ings, He was, in the fullest sense of the word, the world’s interpreter. And this greatest philosopher of pre-Christian era mirrored faithfully in his works the spiritualism of the Vedic philosophers of the Hindus who lived thousands of years before himself, and its metaphysical expression: —Vyasé, Jaimini, Kapila, Vrihaspati, Sumantu, and so many others, will be found to have transmitted their indelible imprint through the interven- ing centuries upon Plato and his school. Thus is warranted the infer- ence that to Plato, and the ancient Hindu sages was alike revealed the same wisdom, So surviving the shock of time, what can this wisdom be but divine and eternal? Plato taught justice as subsisting in the soul of its possessor and his greatest good. ‘Men, in proportion to their intellect, have admitted his transcendent claims.” Yet his commentators, almost with one consent, shrink from every passage which implies that his metaphysics are based on a solid foundation, and not on ideal conceptions. But Plato could not accept a philosophy destitute of spiritual aspira- tions; the two were at one with him. For the old Grecian sage there was a single object of attainment: REAL KNOWLEDGE. He considered those only to be genuine philosophers or students of truth who possess the knowledge of the really-existing, in opposition to the mere seeming; of the alzays-existing, in opposition to the transitory; and of that which exists permanently, in opposition to that which waxes, wanes, and is developed and destroyed alternately. ‘“Beyond all finite existences and secondary causes, all laws, ideas, and principles, there is an INTELLIGENCE of MIND (voiis, nous, the spirit), the first principle, of all principles, the Supreme Idea on which all other ideas are grounded; the Monarch and Lawgiver of the universe; the ultimate substance from which all things derive their being and essence, the first and efficient Cause of all the order, and harmony, and beauty, and excellency and goodness, which pervades the universe—who is called, by way of preéminence and excellence, the Supreme Good; the (Universal Spirit).CHAPTER XIII. Spiritualism And Religion. N the United States of America, nearly one hundred thousand men are paid salaries to preach the word of God and His relations to His creatures. ‘These men contract to impart to us the knowledge which treats of the existence, character, and attributes of our Creator; His laws and government; the doctrines we are to believe and the duties we are to practice. Thousands of them, with the prospect of a host of theological students to help them in time, teach this science according to a formula prescribed by the Bishop of Rome, to millions of people. Over fifty thousand local and travelling. ministers, representing different denomina- tions,t each contradicting the other upon more or less vital theological questions, instruct, in their respective doctrines, millions of others. Many of these teach according to the canons of the cis-Atlantic branch of an establishment which acknowledges a daughter of the late Duke of Kent as its spiritual head. There are many hundred thousand Jews; some thousands of Orientals of all kinds; and a very few who belong to the Greek Church. A man at Salt Lake City, with nineteen wives and more than one hundred children and grandchildren, is the supreme spiritual ruler over ninety thousand people, who believe that he is in frequent intercourse with the gods—for the Mormons are Polytheists as well as Polygamists, and their chief god is represented as living in a planet they call Colob. The God of the Unitarians is a bachelor; the Deity of the Presby- terians, Methodists, Congregationalists, and the other orthodox Protestant sects, a spouseless Father with one Son, who is identical with Himself. In the attempt to outvie each other in the erection of their one hundred thousand and odd churches, prayer-houses, and meeting-halls, in which to teach these conflicting theological doctrines, $50,000,000 have been spent. The value of the Protestant parsonages alone, in which are shel- tered the disputants and their families, is roughly calculated to approxi These are: The Baptists, Congregationalists, Qdists, Southern Methodists, Methodists various, Nort Presbyterians, United Presbyerians, United Brethren, Brethren in Chest, Dutch, Reformed German, Reformed Presbyterians, Cumberland Presbyterians. 355356 THE GREAT BOOK OF MAGICAL ART mate $75,000,000. About seventy million dollars are, moreover, con- tributed every year for current expenses of the Protestant denominations only. One Presbyterian church in New York cost a round million; a Catholic altar alone, one-fourth as much. I will not mention the multitudes of smaller sects, communities, and extravagantly original little heresies in this country which spring up one year to die out the next, like so many spores of fungi after a rainy day. We will not even stop to consider the alleged millions of Spiritualists; for the majority lack the courage to break away from their respective religious denominations. These are the back-door Nicodemuses. And now, with Pilate, let us inquire, What is truth? Where is it to be searched for amid this multitude of warring sects? Each claims to be based upon divine revelation, and each to have the keys of the celestial gates. Is either in possession of this rare truth? Or, must we exclaim with the Buddhist philosopher, “There is but one truth on earth, and it is unchangeable, and this is—that there is not truth on it.” ‘Though I have no disposition whatever to trench upon the ground that has been so exhaustively gleaned by those learned scholars who have shown that every Christian dogma has its origin in a heathen rite, still the facts which they have exhumed, since the enfranchisement of science, will lose nothing by repetition. Besides, I propose to examine these facts from a different and perhaps rather novel point of view, that of the old philosophies as esoterically understood. These I have treated elsewhere in this work. I have used them as a standard by which to com- pare Christian dogmas and miracles with the doctrines and phenomena of Ancient Magic, and the modern “New Dispensation,” as Spiritualism is called by its votaries. Since the materialists deny the phenomena of spirit without investigation, and since the theologians in admitting them offer the poor choice of two palpable absurdities—the Devil and miracles—we can lose little by applying to the theurgists, and they may actually help to throw a great light upon a very dark subject Professor A. Butler, of the Imperial University of St, Petersburg, remarks in a recent pamphlet, entitled Mediumistic Manifestations, as follows :—“‘Let the facts (of modern spiritualism) belong if you will to the number of those which were more or less known by the ancients; let them be identical with those which in the dark ages gave importance to the office of Egyptian priest or Morman augur; let them even furnish the basis of the sorcery of our Siberian Shaman; . . . let them be all these, and, if they are real facts, it is no business of ours. All the facts in nature belong to science and truth, and every addition to the storehouse of science and truth enriches instead of impoverishing her. If humanity has once admitted a truth, and then in the blindness of self- conceit denied it, to return to its realization is a step forward and not backward.”SPIRITUALISM AND RELIGION 357 Since the day that modern science and the New Psychology gave what may be considered the death-blow to dogmatic theology, by assum- ing the ground that religion was full of mystery, and mystery is unscien- tific, the mental state of the educated class has presented a curious aspect. Society seems from that time to have been ever balancing itself upon one eg, on an unseen tight-rope stretched from our visible universe into the invisible one; uncertain whether the end hooked on faith in the latter might not suddenly break, and hurl it into final annihilation, ‘The great body of nominal Christians may be divided into three unequal portions: materialists, spiritualists, and Christians proper. The materialists and spiritualists make common cause against the hierarchical pretensions of the clergy; who, in retaliation, denounce both with equal acerbity. ‘The materialists are as little in harmony as the Christian sects themselves—the Comtists, or, as they call themselves, the positivists, being despised and hated to the last degree by the schools of thinkers, one of which Maudsley honorably represents in England. Positivism, be it remembered, is that “‘religion’” of the future about whose founder even Hurley has made himself wrathful in his famous lecture. The Physical Basis of Life; and Maudsley felt obliged, on behalf of modern science, to express himself thus:—“It is no wonder that scientific men should be anxious to disclaim Comte as their law-giver, and to protest against such a king being set up to reign over them. Not conscious of any personal obligation to his writings—conscious how much, in some respects, he has misrepresented the spirit and pretensions of science—they repudiate the allegiance which his enthusiastic disciples would force upon them, and which popular opinion is fast coming to think a natural one. They do well in thus making a timely assertion of independence; for if it be not done soon, it will soon be too late to be done well.* When a materialistic doctrine is repudiated so strongly by two such materialists as Husley and Maudsley, then we must think indeed that it is absurdity itself. ‘Among Christians there is nothing but dissension. ‘Their various churches represent every degree of religious belief, from the omnivorous credulity of blind faith to a condescending and high-toned deference to the Deity which thinly masks an evident conviction of their own deific wisdom, All these sects believe more or less in the immortality of the Soul. Some admit the intercourse between the two worlds as a fact; some entertain the opinion as a sentiment; some positively deny it; and only a few maintain an attitude of attention and expectancy. Impatient of restraint, longing for the return of the dark ages, the Romish Church frowns on modern Spiritualism, which it terms diabolical manifestations, and indicates what she would do to their champions had she but the power of old. Were it not-for the self-evident fact that she HL Maudsley, “Body ond Mind’358 THE GREAT BOOK OF MAGICAL ART herself is placed by science and truth on trial, and that she is handcuffed, she would be ready at a moment's notice to repeat in the nineteenth cen- tury the revolting scenes of former days. As to the Protestant clergy, so furious is their common hatred towards spiritualism, that as a sccular Paper very truly remarks, “They seem willing to undermine the public faith in ail the spiritual phenomena of the past, as recorded in the Bible, if they can only see the pestilent modern heresy stabbed to the heart.”+ Summoning back the long-forgotten memories of the Mosaic laws, the Romish Church claims the monopoly of miracles, and of the right to sit in judgment over them, as being the sole heir thereto by direct inierit- ance. The Old Testament, exiled by Colenso, his predecessors and con- temporaries, is recalled from its banishment. The prophets, whom his Holiness the Pope condescends at last to place, if not on’the same leve! with himself, at least at a less respectful distance,* are dusted and cleaned, The memory of all the diabolical abracadabra is evoked anew. The blasphemous horrors perpetuated by Paganism, its phallic worship, thaumaturgical wonders wrought by Satan, human sacrifices, incanta- tions, witchcraft, magic, and sorcery are recalled and DEMONISM is confronted with spiritualism for mutual recognition and identification, Our modern demonologists conveniently overlook a few insignificant details, among which is the undeniable presence of heathen phallicism in the Christian Symbols. A strong spiritual element of this worship may be easily demonstrated in the dogma of the Jmmaculate Conception of the Virgin Mother of God; and a physical element equally proved in the fetish-worship of the holy limbs of, Sts. Cosmo and Daminao, at Iscrnia, near Naples; a successful traffic in which ex-voto in wax was carried on by the clergy, annually, until barely a half century ago.}t It is rather unwise on the part of Catholic writers to pour out their vials of wrath in such sentences as these: “In a multitude of padagos, the phallic stone, ever and always assuming, like the Grecian batylos, the brutally indecent form of the lingham .. . the Maha Deva.”** Before casting slurs on a symbol whose profound metaphysical meaning is too much for the modern champions of that religion of sensualism par excellence, Roman Catholicism, to grasp, they are in “Boston Sunday Herald,” November 5, 1876. *See the self-glorification of the present Pope in the work entitled, “Speeches of Pope Pius 1X," by Don Poscale di Fronciscis; and the famous pamphlet of that ame by the Rt. Hon. W. E. Gladstone.” ‘The latter quotes {rom the work named the following sentence pronounced by the Pope: "My wish is that all. governments should lenow that I'am speaking in this strain... . And I have the right to speak, yen more than Nathan the prophet to David the king, and a great deal more than Sti'Ambrose had to Theodostus: tt See King’s “Gnosties,” and other works. **Des Mousseaux, "La Magie au XIX me Siecle,” chap. 5SPIRITUALISM AND RELIGION 359 duty bound to destroy their oldest churches, and change the form of the cupolas of their own temples. The Mahody of Elephanta, the Round Tower of Bhangulpore, the minarets of Islam—either rounded or pointed—are the originals of the Campanile column of San Marco, at Venice, of the Rochester Cathedral, and of the modern Duomo of Milan,’ All of these steeples, turrets, domes, and Christian temples, are the reproductions of the primitive idea of the lithos, the upright phallus. “The Western tower of St, Paul’s Cathedral, London, is one of the double lithoi placed always in front of every temple, Christian as well as heathen.” Moreover, in all Christian Churches, particularly in Protestant churches, where they figure most conspicuously, the two tables of stone of the Mosaic Dispensation are placed over the altar, side by side, as a united stone, the tops of which are rounded. . , . The right stone is masculine, the left feminine. ‘Therefore neither Catholics nor Prot- estants have a right to talk of the “indecent forms” of heathen monu- ments so long as they ornament their own churches with the symbols of the Lingham and Yoni, and even write the laws of their God upon them. Another detail not redounding very particularly to the honor of the Christian clergy might be recalled in the word Inquisition. The tor- rents of human blood shed by this Christian institution, and the number of its human sacrifices, are unparalleled in the annals of Paganism. Another still more prominent feature in which the clergy surpassed their masters, the “heathen,” is sorcery. Certainly in no Pagan temple was black magic, in its real and true sense, more practised than in the Vatican. While strongly supporting exorcism as an important source of revenue, they neglected magic as little as the ancient heathen. It is easy to prove that the sortilegium, or sorcery, was widely practised among the clergy and monks so late as the last century, and is practised even now. ‘Anathematizing every manifestation of an occult nature, outside the precincts of the Church, the clergy—notwithstanding proofs to the con- trary—call it “the work of Satan,” “the snares of the fallen angels,” who “rush in and out from the bottomless pit,” mentioned by John in his kabalistic Revelation, “from whence arises a smoke as the smoke of a great furnace.” Intoxicated by its fumes, around this pit are daily gathering millions of Spiritualists, to worship at ‘the Abyss of Baa.’* The above shows what the Roman Church says of spiritualism. ‘More than ever arrogant, stubborn, and despotic, now that she has been nearly upset by modern research, not daring to interfere with the powerful champions of science, psychology and justice, the Latin Church *Des Mousseaux, “Hauts Phenomenes de la Magic”360 THE GREAT BOOK OF MAGICAL ART revenges herself upon spiritism and occultism. A despot without a victim, is a word void of sense; a power which neglects to assert itself through outward, well-calculated effects, risks being doubted in the end. ‘The Church has no intention to fall into the oblivion of the ancient myths, or to suffer her authority to be too closely questioned. Hence she pursues, as well as the times permit, her traditional policy. Lamenting the enforced extinction of her ally, the Holy Inquisition, she makes a virtue of necessity. The only victims now within reach are the Spiritists of France. Recent events have shown that the meek spouse of Christ never disdains to retaliate on helpless victims. Having successfully performed her part of Deus-ex-Machina from behind the French Bench, which has not scrupled to disgrace itself for her, the Church of Rome sets to work and shows in the year 1876 what she can do. From the whirling tables and dancing pencils of profane Spiritualism, the Christian world is warned to turn to the divine “mira- cles” of Lourdes. Meanwhile, the ecclesiastical authorities utilize their time in arranging for other more easy triumphs, calculated to scare the superstitious out of their senses. So, acting under orders, the clergy hurl dramatic, if not very impressive anathemas from every Catholic diocese; threaten right and left; excommunicate and curse. Perceiving, finally, that her thunderbolts directed even against crowned heads fall about as harmlessly as the Jupiterean lightnings of Offenbach’s Calchas, Rome turns about in powerless fury against the victimized proteges of the Emperor of Russia—the unfortunate Bulgarians and Servians, Un- disturbed by evidence and sarcasm, unbaffied by proof, “‘the lamb of the Vatican” impartially divides his wrath between the liberals of Italy, “the impious whose breath has the stench of the sepulchre,” and the “schismatic Russian Sarmates,” and the heretics and spiritualists, “who worship at the bottomless pit where the great Dragon lies in wait.” Mr. Gladstone went to the trouble of making a catalogue of what he terms the “flowers of speech,” disseminated through these Papal dis- courses. I will cull a few of the chosen terms used by this vicegerent of Him who said that, “whosoever shall say Thou fool, shall be in dan- ger of hell-fire.” ‘They are selected from authentic discourses. Those who oppose the Pope are "wolves, Pharisees, thieves, liars, hypocrites, dropsical children of Satan, sons of perdition, of sin, and corruption, satellites of Satan in human flesh, monsters of hell, demons incarnate, stinking corpses, men issued from the pits of hell, traitors and Judases led by the spirit of hell; children of the deepest pits of hell,” etc, etc., the whole piously collected and published by Don Pasquale di Fran- iscis, whom Gladstone has, with perfect propriety, termed, “an accom- plished professor of flunkeyism in things spiritual.’ "Speeches of Pius IX,” Am. Edition.SPIRITUALISM AND RELIGION 36L Since his Holiness the Pope has such a rich vocabulary of invectives at his command, why wonder that the Bishop of Toulouse did not scruple to utter the most undignified falsehoods about the Protestants and Spiritualists of America—people doubly odious to a Catholic—in his address to his diocese: “Nothing,” he remarks, “is more common in an era of unbelief than to see a false revelation substitute itself for a true one, and minds neglect the teachings of the Holy Church, to devote them- selves to the study of divination and the occult sciences.” With a fine episcopal contempt for statistics, and strangely confounding in his mem- ory the audiences of the revivalists, Moody and Sankey, and the patrons of darkened seance-rooms, he utters the unwarranted and_ fallacious assertion that “it has been proven that Spiritualism, in the United States, has caused one-sixth of all the cases of suicide and insanity.” He says that it is not possible that the spirits “teach either an exact science, because they are lying demons, or a useful science, because the charac- ter of the word of Satan, like Satan himself, is sterile.” He warns his dear collaborateurs, that “the writings in favor of Spiritualism are under the ban;” and he advises them to let it be known that “‘to fre- quent spiritual circles with the intention of accepting the doctrine, is to apostatize from the Holy Church, and assume the risk of excommuni tion; “finally,” says he, “Publish the fact that the teaching of no spirit should prevail against that of the pulpit of Peter, which is the teaching of the Spirit of God Himself.” Aware of the many false teachings at- tributed by the Roman Church to the Creator, I prefer disbelieving the latter assertion. The famous Catholic theologian, Tillemont, assures us in his work that “all the illustrious Pagans are condemned to the eternal torments of hell, because they lived before the time of Jesus, and, therefore, could not be benefited by the redemption. . . .” He also assures us that the Virgin Mary personally testified to this truth over her own signature in a letter to a saint. Therefore, this is also a revelation—"the Spirit of God Himself” teaching such charitable doctrines. ‘One may also read with great advantage to topographical descrip- tions of Hell and Purgatory in the celebrated treatise under that name by a Jesuit, the Cardinal Bellarmin. A critic found that the author, who gives the description from a divine vision with which he was favored, "appears to possess all the knowledge of land measurer” about the secret tracts and formidable divisions of the “bottomless pit.” Justin Martyr having actually committed to paper the heretical thought that after all Socrates might not be altogether fixed in hell, his Benedictine editor criticises this too benevolent father very severely. Whoever doubts the Christian charity of the Church of Rome in this direction is invited to peruse the Censure of the Sorbonne, on Marmontet’s Belisarius. The odium theologicum blazes in it on’ the362 THE GREAT BOOK OF MAGICAL ART dark sky of orthodox theology like an aurora borealis—the precursor of God's wrath, according to the teaching of certain mediaeval divines, eee ee ee ee ee I have attempted in this work to show, by historical examples, how completely men of science have deserved the stinging sarcasm of the late Professor de Morgan, who remarked of them that, “they car the priest's cast-off garb, dyed to escape detection.” The Christian clergy are, in like manner, attired in the cast-off garb of the heathen priesthood; act- ing diametrically in opposition to their God's moral precepts, but never- theless, sitting in judgment over the whole world. ‘When dying on the cross, the martyred Man of Sorrowst forgave his enemies, His last words were a prayer in their behalf, He taught his disciples to curse not, but to bless, even their foes. But the heirs of St. Peter, the self-constituted representatives on earth of that same meek Jesus, unhesitatingly curse whoever resists their despotic will. Besides, was not the “Son” long since crowded by them into the back- ground? They make their obeisance only to the Dowager Mother, for —according to their teaching—again through “the direct Spirit of God,” she alone acts as a mediatrix. The Oecumenical Council of 1870 em- bodied the teaching into a dogma, to disbelieve which is to be doomed forever to the “bottomless pit.” The work of Don Pasquale di Fran- ciscis is positive on that point; for he tells us that, as the Queen of Heaven owes to the present Pope “the finest gem in her coronet,” since he has conferred on her the unexpected honor of becoming suddenly immaculate, there is nothing she cannot obtain from her Son for “her Church, es TPSP speeches of Pope, Pus 1X." by Don_Pasq. di Francisci; Gladstone's pamphlet on this book; Draper's “Conflict between Religion and Science,” and others.CHAPTER XIV. Lessons In Adeptship. CLAIRVOYANCY, PROPELLING ASTRAL BODY, HIN- DOO MAGIC, OCCULT INFLUENCE AND MEDIUMSHIP. N the west coasts of Jndia, about one hundred and thirty miles north of Bombay, lies the city of Baroda, Here the writer has seen many miraculous feats on many different occasions, per- formed in precisely the same manner, and the mystery seemed only to deepen with every repetition. It has been the wonder of India from a time antedating, perhaps, the building of the first pyramid. The early Jesuit Fathers, startled at the sight, and at a total loss to account for it, very promptly attributed it to the devil, and this ingenious explanation is stili persisted in by the missionaries of the present, who assert that it is a sin even to witness these performances, and who anathe- matize the Yohis as agents of Satan. Many are the wonders of Hindoo Magic. 1 might go on relating a hundred or more of wonderful significance, and in every respect strange, which have been witnessed in that gorgeous land of the East, which, even in this nineteenth century of merciless Western materialism, is more of a fairyland than Arabia ever was at the time of Haroun al Raschid. That earliest cradle of our race and civilization, Hindustan, still holds the key to many mysteries. In the shade of its palm groves, in the depths of its jungles, in the wild recesses of its mountains, and behind the walls of its temples there yet lurks many a secret, which will tax the ingenuity of our best reasoners for ages to come. ‘The Eastern Adept and Hierophants, through their long practice of thought and attention, and the art of contemplation and ancestral prac- tice for centuries, have developed in intellectual insight, subtlety of thought, power of metaphysical analysis and philosophical reasoning which dwarfs into insignificance the best product of our Western Schools. There is a strange fascination in solitude. Man, that singular ad- mixture of the bestial and divine, who in the society of his own species delights in being paltry and trivial, in developing the more ignoble 363364 THE GREAT BOOK OF MAGICAL ART and clownish side of his nature, becomes a different being when by necessity or choice he is left to his own meditations. The silence of the forests, the stillness of the desert, the vast expanse of the ocean, or the unbroken quiet of some secluded nook, awaken in him thoughts and feelings which the bustle of every-day life can never engender. Then the man is apt to propound to himself the great old riddle,* and to descend into the abysmal depths of his consciousness. TO THE STUDENT OF OCCULTISM AND MAGIC. There is a true and Divine Occult Philosophy, as there is an Occult or Thaumaturgic Power. This Thaumaturgic Power was exercised by the Christ and his Apostles. This Power was the legitimate fruit of the regenerate or higher spiritual life to which they called the world, and in the Power and inspiration of which they lived, spake and wrought. To understand the mysterious influences of the Celestial realm upon the Intellectual and these upon the Terrestrial, and to realize how to develop ourselves so as to be a Master who is capable of attracting to his own soul the supreme influences of these worlds, whereby he may be able to operate and do wonderful things by these Occult Powers—to read the past and future of man, to know the secret counsels of men, to at- tract wealth, to overcome secret enemies and animals, to procure the love and favor of those around you, to deflect or expel disease, to pro- long the days of your life on the earth plane, to foretell future events, to see clairvoyanily and realize things happening many hundred miles away, and such likes as these. That this lies within the possibilities of the soul of man may seem incredible, yet read the ensuing treatise and you will realize the above possibilities, confirmed and verified by com- mon sense and reason. WARNING TO THOSE WHO WOULD BECOME ADEPTS. The writer will hereby inform the student that whatever the desires are which have prompted him in the pursuit of a knowledge of occultism and the invisible forces of nature, so he will reap, for “like always attracts like.” If you desire the knowledge to secure revenge, it is but proper that I should warn you that thou wilt, in any of the experiments contained in these treatises, draw or attract to thyself a revengeful demon, or an accursed infernal furious evil spirit, serving in the prin- cipal and law of the wrath of God ; if for worldly riches and aggrandize- ment, then shalt thou have an earthiel or fiery spirit, which will delude thee with the riches of the central world; if for fame, or the blaze ‘shaltLESSONS IN ADEPTSHIP 365 of glory, then you will have the evil spirits of pride, and they will be allotted to thee, who will gratify thy inordinate desire of vain glory; for all these offices are there evil spirits who have been allotted, and they are ever eager to merge their evil will and spirit with yours; they will through the same law attract thee to their own nature, and serve all thy desires and purposes according to the extent of God's permission ; and as thy desires are, and from what principles they proceed, so shalt thou be answered; but if thou desirest the knowledge but for the honor and glory of thy soul (GOD) and to help thy fellow-men, and, in great humility, fill thy heart with the love of God, thou shalt then attract a good spirit, which will grant (by God’s permission) thy desires. There- fore bear this advice: Seek for and desire that which is good; avoid attracting all evil, either in thought, desire, word, or action ; pray to God to illuminate thy soul with wisdom, and then shalt thou reap the rewards of the soul which desires to become one with God. Remember, there are two ways magically set before thee; choose which thou wilt, thou shalt be sure of thy reward. THE LAW OF REALIZATION. By and through the law of realization, inspiration is awakened and established. Again, by and through the exercise of the powers of Auto- suggestion, self-thought, the supreme realization of self, and the inner- most desire of life are reached and manifested, withholding all doubt, which opens up to us and connects us with the inward or latent supreme possibilities of the sor To have appreciative knowledge of this exalted condition of inspira- tion before it is experienced, and of the separate and distinct planes of consciousness and the specific dormant forces they involve, it will be necessary to keep before the mind the conception that we can, by con- stant application of suitable Auto-suggestion, manifest that perfecti of the permanent inner-soul body. Further, it is necessary to hold this thought or conception and dwell upon it until it becomes the dominant impression and actual realization of our daily life, exerting its uplifting and toning influence upon our personality, upon all our actions and thoughts. This subtle magnetism (soul essence or force) and aromal spheres of personality emanates from souls properly controlled, not bodies, and exert all their marvelous subtlety of action most potently on the minds of others. This inner Occult or soul power (vital magnetism), when properly exerted, will overcome and remove all adverse and opposite impressions which have become a life habit of identifying our personal life and being with the Physical body, and its dependence upon external366 THE GREAT BOOK OF MAGICAL ART things and conditions. ‘The person who is a creature of habit, and one whom the sense consciousness has so long held dominance, that the tendency of its impressions to continually recur is so fixed, it will per- petually reassert itself, unless the habit be broken by implanting through special and persistent Auto-suggestion the opposite impression to domi- nate in its place. Any deficiency of character or habit, mental or physi- cal, can be thus overcome or be broken by earnest persistent effort in the right direction, ‘This inspiration, realization or psychic consciousness established, however, breaks forever dominance of embarrassment and hesitati caused by sense impressions of self; hence the importance of the imme- diate awakening and enthronement of this inspiration (realization), and the self-control of this higher consciousness, the perfection of which is reached and effected by gaining supreme self-control through the law or door of realization. THE LAW FOR AN ADEPT. To one, then, who would become an Adept, and enter in earnest upon the process of induction into the higher states and planes of con- sciousness, the importance of recognizing and observing the law and adopting the habits which belong to the higher life he is seeking, will be apparent. That law is temperance in eating and drinking, and chastity in all the functions and relations of sex, avoiding in both those indui- gences which perverted activities and abnormal desires demand. THE THREE SPECIFIC STEPS. There are but three steps involved in the act of withdrawing from the sense-plane and entering into communication with the things of either the psychic plane or the spiritual plane, and they are so simple that the humblest intellect can comprehend them. The first is to bring the activities of the personal ego into absolute stillness, by diverting or withdrawing the attention and thought from everything relating to things for the sense-life, and centering them upon the specific object chosen for interior contemplation. The second is to empty the mind also of everything relating to self-interest, and lay down all pre-impressions, prejudgments and personal predilections, that the mind may be a per- fect blank, on which the truth, undisturbed or unobstructed by the bias of prejudice or personal desire, may write its own story. The third is to firmly hold the mind in this unbiased receptive attitude upon the object in the full expectation of thus receiving the desired truth.LESSONS IN ADEPTSHIP 367 It should be remembered that on the inner psychic plane the soul activities of everything produce vibrations upon the psychic or ethereal atmosphere, which is so subtile and elastic that these vibrations extend indefinitely. When the mind is emptied and still, or passive, and opens itself to the psychic plane, and the attention is centered upon any given object or person, the soul vibrations of that particular object become focused upon the psychic organism, and awaken in the consciousness of the listener the very truth of that which made the vibrations. If the soul be in a perfectiy receptive attitude, it can take on the condition and thus enter into such sympathetic unity with the dominant states of the person or thing upon which the attention is fixed that it will sense and know them as perfectly as if they were its own, so the real character and condition of persons and things become as tangible and real to the soul of the psychometrist as if they were his own. CLAIRVOYANCY. If, then, any one would enter into the secret life, real character and true condition of persons and things, so as to know the absolute truth concerning them, he must get mentally still, hold his attention steadily upon them, and keep in perfectly receptive and unbiased attitude toward them. When this attitude of mind and will is perfectly held, the vibra- tions on the psychic ether from the spontaneous activities of the object upon which the attraction is centered, will be gathered up in the personal life, and made to reproduce to’and in the personal consciousness, the original condition that produced them, and thus be made to tell their own story without dissimulation or abating one jot or tittle of the truth in the matter. The same holds true of any particular or special thing which it is desirable and legitimate to know concerning them. When the attention is held in this receptive attitude upon some specific matter to learn the exact truth concerning it, that particular truth will be made clear and certain to the listening consciousness. It will thus be seen that this necessary listening and receptive atti- tude is possible only when the soul desires the absolute truth independent of all pre-judgment, or any bias of personal consideration. We do not listen to another's conversation while we are talking to him, neither can we receive the true story of another's life or character on the psychic plane with our mind upon him, full of active prejudgment, and the bias of personal considerations. . This attitude of desiring and seeking the truth and nothing but the truth, independent of all personal considerations and bias, involves also the attitude and determination to be absolutely just on the basis of this truth, independent of all personal consideration or bias of any kind368 THE GREAT BOOK OF MAGICAL ART whatsoever. This attitude will prevent any misuse of the knowledge of the truth thus gained, and also keep the desire to that only which is legitimate. The desire for that which is not legitimate destroys the condition of reliability. ‘This twofold attitude is an absolute necessity for the successful de- velopment and exercise of the psychometric power and true spiritual seership, and the holding of this attitude will most certainly enable any one to do this. But for one to hold this impersonal and impartial atti- tude absolutely, he will need, as I have said, to come in touch and sympathetic unity with the Impersonal Life and Spirit of the Divine and Absolute, which should be the first or supreme desire of every one. This awakens and enthrones the divine and impersonal ego of his own being, which is always in unity and oneness with God, and holds the personal life in the consciousness of its spiritual supremacy. This is why the writer emphasizes the necessity of first opening the spiritual conscious- ness and enthroning the spiritual nature in the personal life, in which ‘the impersonal and impartial attitude becomes the spontaneous and per- manent law of the life. The three successive steps, then, which open the soul to free and unobstructed activity and communication on both the psychic and spirit- ual planes, may be summed up and briefly stated thus: First, get the personal ego still, and empty the mind and feelings of every bias and standard of self and sense; that is, put out of the mind everything relating to the sense-life and the desires of self, thus putting the soul in a perfectly receptive attitude for the unbiased and unobstructed revela- tion of truth. Second: When this passive state is fully induced, fix and hold the attention in the passive yet expectant attitude upon the specific object about which the truth is desired. Third: These two steps having been fully taken, stand firmly and persistently in the receptive and lis- tening attitude toward the object for the immediate revelation of the truth concerning it, and in the full expectation of getting it, and “accord- ing to your faith” shall it be done unto you. This receptive state, and listening, expectant attitude, will certainly open the consciousness to the peyehie' vibrations which write unerringly their story on the receptive mind, If, in this third step, we entertain doubts and questionings, we are not holding the receptive and listening attitude. This was the constant attitude and normal condition of the Christ mind, and so without study or effort he always stood in the light of absolute truth concerning everything with which he came into personal relations. He said: “I can of mine own self do nothing: as I hear, I judge (always in the listening attitude for the inner voice or revelation) : and my judg- ment is just; because I geek not mine own will, but the will of the Father which hath sent me.”LESSONS IN ADEPTSHIP “369 To gain the mastery of these three steps, so as to be able to assume this attitude at will, requires no more qualification, attention and persever- ing application than does the mastery of any of the ordinary accomplish- ments, as music, art, or the mechanical handicrafts of industry; but, as in all these, the Neophyte may be greatly helped by the personal sym- pathy and guidance of those who have had experience in overcoming, and have attained some degree of experimental Adeptship. Very few, if any, will succeed absolutely without this. Even Jesus needed and received the sympathy and ministry of Jolin the Baptist. Where two of you are agreed, etc., it shall be done for them. There is one advantage in seeking the mastery of these three steps over that of the ordinary accomplishments of life, and that is the imme- diate help of divine inspiration if the seeker begin at the center of his being; since this brings him at once under the transforming chemistry of the spiritual life, and the awakening touch of the quickening power that comes directly from the Supreme Center of the Divine and Abso- lute. The benefit derived from the ministry of others is the help they may give in bringing one to the true attitude within himself. He who gains the mastery of these three steps, so as to be able to assume and hold his attitude at will—nay, to hold it as the permanent and normal attitude of his life, by having applied it to the opening and co-ordination of the three planes of activity in the personal consciousness —has gained the psychometric key to all legitimate knowledge, wisdom, seership and occult mastery of being, and may take his place in the Mighty Brotherhood of the Illuminati, Magi, and Hierophants of the ages, the twice-born Sons of God and Brothers of Christ. CONDITIONS OF ADEPTSHIP. Those who in the true sense deserve the appellation of “Adepts” in India are not the speculative philosophers or elaborations of cosmog- onies. The real adepts are often remarkably deficient in philosophical and even general information. ‘The writer has found among them individuals who would be deemed exceedingly ignorant if judged by our Western standard of education; men, for instance, who had not the haziest knowledge of geography, and to whom even the history of their own country was in a great measure a sealed book. Yet these men were the custodians of secrets for which many an intellectual giant would readily exchange twenty years of his life, se- crets which so far have successfully baffled the researches of the best Western thinkers and experimenters, and which not only enabled the possessor to suspend or defy the ordinary “laws of nature,” but to370 THE GREAT BOOK OF MAGICAL ART triumph over time and space with an ease and readiness which the Greeks hardly dared to attribute to their Olympian gods. ‘There are among the Adepts men of vast mental caliber, philosophers in the highest sense, men whose society is coveted by the foremost Hindoo scholars and who bear the stamp of genius in their countenance. But they are rare exceptions, like everything else that is great and noble in this sorrowful world. ‘What I desire to dwell upon is the fact that adeptship in the real esoteric science of India does not presuppose great learning or intellec- tual superiority on the part of the initiate.* SPECIFIC METHODS OF CONCENTRATION. The great principle which underlies the almost endless modification of Hindoo Occultism may be embodied in the term “ABSTRACTION” —namely, the attainment of as complete a state of introspective vision as possible, by the withdrawal of the senses of sight, hearing, touch, etc., from the external world. Perhaps it will be of advantage to the reader if I here describe a little more fully what is meant by introspection. Suppose a mathemati- cian in order to master some intricate problem were to seek refuge within the solitude of his four walls and endeavor to concentrate his mind com- pletely upon the task before him. Now, if his success depended upon his power to reach complete abstraction, he would speedily discover that he was far from reaching the desired goal; although he might secure soli- tude, he would not be able to exclude sound, for various noises are bound to reach and attract part of his attention, in spite of the most rigid application of his will. Assuming, however, that all sound were excluded, there are impres- ions of sight which are an equal if not a greater obstacle in the path of him who would seek to attain the introspective state. He might resort to the simple method of shutting his eyes, hoping thereby to get rid of the external world and reach the introspective state. Futile effort! There still would remain the consciousness of that fact that objects of various kinds were surrounding him, which is a disturbing influence. Now, granting that the perceptions of sound, sight, and even touch, could for a time at least be completely extinguished, there still would * The years of probation and the almost, incredible hardships which are often inflicted upon the Neophyte before he is deemed worthy of reception into the “brother- hhood,” are more intended to test his physical endurance and observe his trustworthi- ness than to inerease his store of information.LESSONS IN ADEPTSHIP 371 remain of this or that sorrow of frustrated hopes, of business troubles, of all the petty vexations and annoyances of life. Unless these also be completely annihilated, there can be no such thing as abstraction in the sense of the esoteric philosophy of India. The various methods followed by the students of Occultism in the Far East, from the fakir to the greatest adept, have only one sole aim— namely, the attainment of a state of complete introspection. When that condition is reached, so the masters say, “The mind is a scroll upon which nature will write.” In other words, the gnostic in that state identifies himself with the Brahmin or universal conscious- ness, and partakes in a measure of the divine attribute of omniscience as well as omnipotence. ‘Among certain schools of Occultism and high-grade initiates the practice of crystal-gazing is largely followed as a means of enforcing the introspective condition. A piece of crystal,* usually polished, is placed before the observer, who will seek some solitary spot and steadily gaze on the shining sur- face. The reader may imitate this practice, and the result will be a surprise and a revelation to him. ‘The eye should be placed on a level with the crystal and about ten inches away from the latter; a light must be adjusted sideways, so that its image is not in the line of vision, and a piece of black cloth should be suspended behind the crystal. Within less than two minutes the initiate has attained a degree of introspection, and will then behold in the mirrored surface whatever he wishes to ascertain; for instance, awhat a certain person is doing at a certain moment. Even the past and future will become in a measure revealed. A little practice two or three times a day will enable almost any one to reach this degree of Occultism, and the clearness of the images thus obtained, coupled with the correctness of the information, will be an everlasting surprise to the Neophyte. Of course, what he apparently sees in the crystal is in reality trans- piring in the astral light. He has reached a degree of introspective ion, but is obliged to make use of some external tangible object, which for the time being becomes his medium. A concave Hindu Magic mir- rort will answer the same purpose, and many initiates enforce the abstract condition by merely gazing into the Magic Mirror, which they have made with their own hands. The breathing exercises resorted to by the Hatha Yogha school of Japanese balls of rock erystal about three inches in diameter are in common use all over India, and are used to develop clairvoyant, or inner sight, Material for making a Magic Mirror is now sold by Messrs. de Laurence, Scott & Co.372 THE GREAT BOOK OF MAGICAL ART Occultism have no other purpose than to identify the consciousness of the individual with that of the Brahmin, and fifty pages might be filled with a description of the endless variety of methods which this school enjoins. The true adept, however, who has attained to the highest pinnacles of esoteric wisdom, scorns to make use of these external and to him childish modes of introspection; he has come to recognize that “the truth lies within the depth of his own consciousness,” and he can place himself in the abstract state within a few seconds by mere will power, whereas, the beginner identifies the occult phenomena with the crystal, the mirror or the magic cup, which he correspondingly reverences and regards with great respect, as they greatly assist him to reach the highest pinnacles of esoteric wisdom. ‘The development of telepathy, or mind-reading, in India, as a national characteristic, is amazing; it manifests itself in the every-day life of her people and reaches its climax in the attainment of the masters of occult wisdom on the high plateau of Thibet. The wonderful manner in which intelligence is communicated, or, rather, the speed with which news of an important character travels in the East, is a case in point. During the late Afghan war it invariably happened that the news of any success or disaster to the British was known all over India long before the authorities at Calcutta were officially informed. ‘Thus, for instance, the details of the battle of Maineaud were discussed in the bazaars of Calcutta for days before the news was received at headquarters, to the utter amazement of the vice-royal government. This, in spite of the fact that the British had the advantage of send- ing dispatches by couriers down the valley of the Kabul River and through to Khyber Pass to Peshawur, and telegraphing cypher messages from there to Calcutta, It is absurd to try to account for this on the supposition that the news will travel from mouth to mouth, as it were, and from village to village. There are intervening mountain ranges and great deserts, villages and hamlets many miles apart and extensive ranges, where scarcely any human habitation is to be met with. Besides the Hindoos are not given to much travel, and there is little, if any, intercommunication by means of letters or messages of any sort. Why, the news of the great disaster which befell Napolcon’s army at Moscow took over six weeks to reach Paris, and this at a time when postal com- munication was already well organized all over Europe. In India it would have been known all over the land in less than two hours, and not merely in the sense of a vague presentment that something had happened, but in the shape of a distinct vision, which, although not seen by everybody, is beheld by tens of thousands, who are not slow to com- municaie it to their fellow-men. ‘The method to accomplish this is a very simple one: Learn to lookLESSONS IN ADEPTSHIP 373 into your own self,* and if you do this rightly you will see everything, and will be under no obligations to ask further questions, The exercise of thaumaturgic power by the Christ and his Apostles has mistakenly been regarded as a supernatural and miraculous gift, bestowed for an exceptional purpose, instead of the working of an occult Jaw to be practically studied, mastered and applied in universal experience. There is not the slightest warrant for the miracle view in the teaching of either Jesus or his Apostles. On the contrary, this power was specific- ally emphasized by them as the legitimate fruit of the regenerate or higher spiritual life to which they called the world, and in the power and inspiration in which they lived, spake and wrought. Jesus insisted upon the exercise of this power as a necessity to the successful preaching and spread of his gospel through the world. In choosing and preparing his disciples for the preaching of his gospel, we read that he first taught them the use of this power as a necessary condition of successful preaching. “And when he had called unto him his twelve disciples, he gave them power against unclean spirits to cast them out, and to heal all manner of sickness, and all manner of disease.” If you compare the teachings of the Eastern sages with the cosmology tau by the writer, and substitute the Sanscrit of the Tibetan terms used by the former for those invented by the latter, the two systems will be found almost, if not wholly, identical. According to the Eastern sages, there is a ceaseless activity going on during the state of Pralaya (the night of Brahm), in that incomprehensible eternal. First Cause that may be looked upon in one of its many aspects as being Matter, DM and Space, in an absolute sense, which is beyond the grasp of our relative conception, its motion is the unconscious latent life inherent in it, This is the Ylaster of the . the “root of Matter," or Mula prakrin’of the Vendanfins, out of which Prake (Matter) and Purusha (Space) become manifest as body and form. In this, The Absolute, Infinite, and. Unconditioned, being. the endless aggregation of everything Gendiioned and finite, the germ or potentials of all things are contained. Iti the ious Choor and the germs contatned in it that are developed fy the’ action of the Universal Mind, Dyan-Chohans, and the power of wisdom, Fo-hal—to use the Tibetan words. ‘Thus the Uniferse may be said to be a product of Cosmic [deation and Cosmic Energy, acting not at random of in an arbitrary manner, but according to a certain rdet produced by previous causes, and which constitute the Law. ‘The existence of ie and unchangeable law is frequently alluded to by the writer. As, for oes not holy writ soy that God spoke: Am 1 not the God who made the dumb and the deaf, the blind and the sesing? What else. does this mean, but that he is creator of all things, of good and of evil?” ‘The writings of the Buddhists teach the same. doctrine, saying that there is only One Power, Svabhavat. It cannot act otherwise than according to the law of cause and effect, and that males a useful tree grow as well a2 useless atone in the bladder of man, according to the causes that fave been produced by previous eects, Each act and each thought has 1 cause, and the eause of the cause fs the Law. ‘The identity of the doctrines, Philosophy and Theosophy, by the writer with that af the Easern Sages and’ Adept will grove tht he waa taught thts things in the East. Nevertheless this is not essential; for to the opened spiritual understanding afta the aint of the ral plone are as meat East. He who is eapable, developed to open his and does not need fo be informed sbout its ex sun in the Orient the West as they are in the ual eyes, may see the sun himself374 THE GREAT BOOK OF MAGICAL ART ‘The object of the writer of this book is an analytical epitome of the Christ Theosophy and Occultism, and to briefly show its foundation ji the nature of things, and the constitution of man as a basis of an intelli- gent and compelling faith, a faith which “speaks and it is done, which commands and it stands fast.” ‘The Oriental Occultism and Theosophy, venerable with age, having its origin in antiquity and the Far East, and which it is claimed has been handed down from’ almost prehistoric times “through generations and generations of adepts” is now being introduced into the Western world. By a growing, well-organized and tolerably widespread propaganda, it is being popularized, epitomized, and vigorously promulgated in both Europe and America. Let the initiate take up the study of the New Testament Occultism or the Christ and Apostolic Thaumaturgy, and give it the attention its importance demands as something to be understood and applied as a prac- tical and demonstrable science. ‘The writer would urge this study and effort because of the profound conviction: First, that the fruition of the Christ gospel is impossible without the restoration and exercise of the Thaumaturgic Power, of the Christlike, since without it the professed follower and teacher is shown to be out of direct touch with the spirit and power of the ascended Lord, whose presence in spirit and power was to soon become manifest “in the signs following.” Second: That this is the legitimate work and rightful province of man as a spiritual being and child of God, whose duty as well as privilege is to stand in relation to his environments, in the image and like- ness of the Father holding dominion. It was to bring mankind to this realization that the Christ Gospel and ministry was open to the world. Third: That the time seems specially auspicious, because of the present opening up of Oriental Occultism and Esoteric Philosophy to Western thought, and the confronting of the Christian church by the Eastern world with its mystic orders and brotherhoods of “Holy Men,” “Yoghis,” and Hierophants as possessing the miracle-working Thaumaturgic Power. ‘The Christ life and teaching have hereto been so exclusively studied from the standpoint of theology and ethics by the leaders of Christian thought that the attention of the whole Christian world has been diverted from the rational and practical study of the Occult Power exercised by the Master and his Apostles, and which they emphasized in their teach- ing as an equally important and indeed a vitally practical factor in the new and higher life, to which they called the world. Starting out with the baseless impression that this “Occult Power,” being exceptional in human experience, was necessarily supernatural and miraculous, it has never occurred to the theologians and students of the “New Testament”LESSONS IN ADEPTSHIP 375 arcanum to regard the so-called miracles as possible, legitimate of an ‘occult law and power to be practically studied, mastered and applied in universal experience. Nevertheless, an unbiased and careful consideration of the direct and emphatic teaching of the Christ and his Apostles will convince the most hesitating and conservative mind that they certainly regarded the posses- sion and exercise of this power as the orderly and legitimate result of certain specific mental and spiritual attainments possible to all, and which was the special work to urge upon all. It will be observed that this specific definition and description of “spiritual gifts’* embraces every phase of a legitimate power, knowledge, insight, and mastery ever claimed or sought for by the Magi and Hiero- phants of the World, and that the great Apostle clearly intimates that they are for and should be experienced by the Master's followers. It will be further noticed that the source of the new and higher knowledge, wisdom and power here recognized and specifically empha- sized as free to all, is applied to the direct and enduement of the spirit (not spirits or angels), but the Supreme and Universal Spirit, from which ‘men, as well as angels, derive their life, their intelligence and their power, and to which, therefore, all alike, the humblest as well as the most exalted, have equal access. Those who can read between the lines may have observed that far from discrediting wholesale the rted stories and wonders of Eastern Magic, our most advanced scientific reasoners in their more recent utter- ances appear quite interested in the subject, having come to recognize that there may be such things as natural forces or substances on this planet of ours which have as yet eluded the grasp of the Western science. Forces, which our chemists and our physicians can neither gauge, weigh nor measure; and that there is a possibi that among a subtle race like the Hindoos, which is immeasurably older in civilization and experience than our own, some of these forces may have been discovered even thousands of years ago, and preserved among the wisest of its repre- sentatives (adept), who in consequence of such knowledge can perform feats which to one of limited understanding are perfectly miraculous. Apart from the material progress or outward development which the Tt will be observed that a specific definition and description of “spiritual gifts,” “Power or Sight” embraces every phase of a legitimate occult power, know! ineght and mastery ever claimed or sought by the Mogi, Seer, Adept, Aposiles and Hierophants of the world, and that the great Apostle clearly intimates that they are for and should be experienced by the humblest of the Muster's followers, {twill be further noticed’ that, the source of the new and higher knowledge, wisdom’ and power here recognized and specifically emphasized as free to. all, is ascribed to the direct enduement of the Spirit (not spirits, or angels), but the Supreme and Universal Spirit from which men as well as angels derive their life, their intelli- gence and their power, and to which, therefore, all alike, the humble as well as the ‘ost exalted have equal access.376 THE GREAT BOOK OF MAGICAL ART Hindoos had already attained, which we are apt to call prehistoric, as evinced by the splendor of their buildings and the luxuries and the refine- ment of their civilization in general, it would seem as if this greatest and most subtle of Aryan races had developed an inner life even more strange and wonderful. Let those who are imbued with the prevalent modern conceit that the Westerners have reached the highest pinnacle of intellectual culture go to India. Let them go to the land of mystery, which was ancient when the great Alexander crossed the Indus with’ his warriors, ancient when Abraham roamed the plains of Chaldea with his cattle, ancient when the first pyramid was built; and if, after a careful study of Hindoo life, religion, and philosophy, the inquirer is still of opinion that the palm of intellectual advancement belongs to the Western world, let him lose no time in having his own cranium examined. ‘The Hindoos, owing to their intense love for solitary meditation, which has been one of their pro- nounced characteristics from time immemorial, have acquired mental faculties of which the materialists have no conception. There are in man latent powers which are susceptible of the highest culture, and it is more than probable that a faculty once aroused and persistently exercised for a number of generations may develop into a permanent characteristic. Tt would seem as if among the Hindoos speculative philosophy had been the ruling fancy from a very remote antiquity, and, moreover, that kind of philosophy which does not depend upon an interchange of idea for its advancement, but is based almost entirely upon intuition; viz., upon the cultivation of certain mysterious innate faculties, which are presumed to lie dormant even in the breast of the savage. They have accomplished and have certainly come nearer the truth than the Western materialist, with his endless empiricalism and experimental torture of matter. ‘The Hindoos in their efforts to raise the veil which hides the mysteries of time and space, discovered that which is apt to cause extreme surprise in the Western Neophyte, and which is destined to play a great part in the future of this country. Their triumph in this direction was the dis- covery and application of that strange psychic force known to the Western people as hypnotism, The American people have just begun to realize that there is such a force, and are on the threshold as it were of a dominion which is as boundless as it is marvelous. But the discoveries which are being made today were made ages ago by the early Sascritic Indians and Iranians, and while a knowledge of the subject in this country is chiefly derived from, or based upon, the experiments of a few materialistic scientists and investigators during very recent years, the Hindoos have the experience of at least centuries behind them.LESSONS IN ADEPTSHIP 377 INSTRUCTIONS AND ADMONITIONS. The sincere student who once enters upon these instructions should consider with care that which has been previously stated, and should pay attention unto everything that follows. Everything being of the utmost importance, I shall leave alone for the present all other considerations, . so that he may begin these instructions and lessons which he should per- form on the first and second Wednesday of each and every month during the period of the same. irstly: Having carefully washed one’s whole body and having put on fresh clothing, precisely a quarter of 8 p. m. on the above mentioned days you should enter your Oratory, open the windows thereof, and place yourself upon your knees before the Altar,* turning your face toward the window, and devoutly and with boldness he should invoke the name of the Lord, thanking Him for all the grace which He hath heretofore given and granted unto thee from thy infancy until now; then with the utmost humility shall thee humble thyself unto Him, and confess unto Him entirely all of thy sins; supplicating Him to pardon thee and to remit them. He should also supplicate Him that in the time to come He may be willing and well pleased to regard thee with consideration and grant unto thee His grace and great goodness, and also to send unto thee thy Guardian Angel, to serve thee as a guide, and direct thee ever in His holy way and will; so that thee may not sin through inadvertence, through ignorance, or through human weakness. In this manner and spirit only shall thee commence thy prayer and communication at the hour and day above written. Thee may be con- cerned to complain why I have not written down the words or form of thy prayer more fully. Thee should be aware that, although in the beginning thy prayer will be weak, it will suffice, providing that ye under- stand how to attract and claim the Grace of Godt with a noble and true heart, as it is from such that the true prayer cometh forth. Further, it will bring thee nothing to pray without devotion, without faith, and with- out due intelligence; neither to pronounce it with thy mouth shut alone, without a good and true desire; neither to read it as do the ignorant and superstitious. For it becomes necessary that ye should issue thy prayer The above meniioned Altar should be prepared as follows; Fist procure unto thyself a small stand or table about three feet long by one and a half wide, drape this entirely with a purple blue cloth so that the draperies will lie upon the floor at their extreme edge, entirely concealing the table, which should be about two and one- quarter feet high. "Next procure unto thyself five candlesticks, place them upon thy table from East to West; also in order to carry on thy work without interruption, thee should procure at least two dozen waxen candles, as thee will need them in the foture. “Also obtain Yor thy own exclusive use one fall package of “Temple Incense together with an Incense Burner of good ventilation. These may be obtained from The de Laurence Company. {The word God, as used here and elsewhere in this work, means The Great Uni- versal Spirit (God)' within thy own soul.378 THE GREAT BOOK OF MAGICAL ART from the midst of thy heart, as the simple act of setting down thy prayer in print or writing, or the hearing of them will in no way explain unto thee the reality of prayer. For this particular reason I have not desired to give unto thee any particular or special form of orations or prayers, as it is best that ye learn from thyself and of thyself how to attend prayer, and thereafter invoke the good spirits, believing that it is best that thee should not depend upon me entirely for the order of thy prayer, as thee has within thy reach the Books of the Holy Scripture, they being bountiful with potent prayers and beautiful actions of Grace. This being true, I advise thee to study therein, and to profit therefrom, and thee will in no way be deficient in instructions of knowing how to pray with good and ample results. If in the beginning thy ceremony or prayer be not strong, nevertheless thy heart and soul should be loyal towards thy Guiding Spirit. He will by degrees actuate thee in thy ability to pray with strength and fervor. He will also enlighten thy soul so that thee will know and have great powers of endurance in thy invocations, con- vocations, and prayers. After thee has carried on thy invocation and prayers, shut thy window, and depart at once from thy Oratory, seeing that no person whatsoever may be able to enter therein; and thee must not thyself enter therein again until the hour and day above written. Thee then is to again enter with fresh vigor, and proceed to give thy invocation and prayers identically the same as written above. Further, I do here admonish and make it compulsory upon thee to carry out that which follows. Thee should also know that it becomes requisite that thy sleeping room be contiguous to thy Oratory, preferably being on the same floor. ‘This chamber must be properly ‘renovated and cleaned. Thy entire attention must be to keep things pertaining thereto in a condition of perfect cleanliness and purity at all times, as the Powerful Spirits and Astral Guides of the Astral Plane have abomination for things that are unclean and impregnated with a vulgar or evil influence. Thee should never sleep outside of this room unless it becomes absolutely necessary, and shall remain in the same as much as possible; and I admonish thee to remain away and leave entirely alone each and every person which thee can conveniently dispense with. On each and every Saturday afternoon change the linen upon thy bed; every Tuesday in the after- noon between the hours of four and five thee should perfume thy sleeping room. Never allow any animal, such as a cat, dog, etc., to cross the threshold thereof or sleep or rest therein; so that it may in * This surely and certainly is the one great object in all occult and magical opera- tions, and this point should be closely studied, for unless thy entire and whole heart &nd foul and faith go with thy prayer and ceremony, invocation and conjuration, there fever can be any reliable results whatever produced.LESSONS IN ADEPTSHIP 379 no way whatsoever become impure or contaminated with their particular magnetism or influence. Respecting thy daily conduct, thee should at all times have due regard for thy neighbor and treat him as thee thy- self would much desire to be treated. Whenever convenient thee should relieve thyself of all commercial and business affairs, never indulging with vain companions and idle talk; living a solitary life of tranquility and honesty. If in thy previous lifetime thee has been a vain and proud, wicked man, living in idle luxury, or thee has debauched, thee should entirely free thyself from now and for evermore from ‘these cursed influences and vices. As thee may here read and know that this is the reason why all of the High Priests, Adepts, Master Lamas and Yoghees of the Temples and Lamasarics have chosen to retire into solitude during the period of their development and acquire the sacred power of Magic. For when there are numerous persons, much idle talk and evil, scandal will result, and where evil and scandal is prevalent sin will ‘materialize; the same driveth away and giveth offense to thy Spirit Guide and the spiritual influences of the Astral Plane, thereby obstructing thy progress unto ancient wisdom and the same will become closed unto thee. Indulge in conversation with no man, especially if he be a friend or companion of those who are sinful, or may lead thee thyself into sin, Therefore, it becomes necessary for thee to indulge in solitary retirement whenever convenient and possible; so that thee may have descend upon thee the great Clairvoyant and Mediumistic Power which thee desires. In all business of selling, trading or buying, it becomes requisite that thee never permit thyself to become angry, as thee must at all times remain quiet and modest. When convenient thee should set aside a short space of time after thy daily meals for the reading of some good work, such as Magic Black and White, by Hartmann, or Transcendental Magic, by Levi, as this will instruct thee and assist thee in these Mystic sciences; for then day by day thee will realize and feel thy development. Use great moderation in drink- ing, eating and sleeping, shun public resorts, never indulging in public dinners, eating at thy own table with thy own family in an atmosphere of quietness and harmony. Never indulge in sleep in the daytime, especially in the afternoon just previous to performing thy exercises. Thee should not accustom ‘thyself to become neglectful in any way. These directions and admonitions are given to keep thy soul and Astral Body entirely free from undesirable influences, the better to accustom it to a pure and Holy force. Thee will then be able to better exercise thy self-control and Clairvoyant Power. All students of Indian Occult- ism realize and know the great importance of silent meditation even at sunrise, for at this particular hour is the Jazuma beginning of the Wamsicu course in the preceding twenty-four hours of the day, and the great controlling influence of Kubsna becomes active.380 THE GREAT BOOK OF MAGICAL ART DIRECTIONS FOR THY CLOTHING AND DAILY ASSOCIATES. Thy clothing should be modest, plain and clean—free from all bad influences. When possible thee should have a change of clothing, and it becomes compulsory unto thee to change them on the eve of thy taking of exercise and development, perfuming and dusting them at this time. If thee has servants, they should be of a tranquil and quiet disposition, I will here again admonish thee that these instructions should be strictly observed. Let them become the Law and Rule of thy Life. Thee should be ready at all times to give assistance to the distressed and unfortunate, especially thy neighbor; as thy heart must be always open to the distressed, as thee should loveth the poor as thee does thyself and ever be ready to express it, During the period of thy development should thee be overcome by sickness, and it prevent thee going to thy Oratory, this may not necessarily force thee to terminate thy development at once; however, thee should to the best of thy ability govern thyself, and in circumstances of this kind, thee can carry out thy exercise and development on thy sick bed, ever entreating and beseeching thy faithful and good Spiritual Guides to strengthen thee and bring unto thee thy former good health and strength, that thee may continue that which thee has undertaken, making such sacrifices as are necessary, praying with great fervor tothe Lord, beseeching Him to give thee Holy Light and Wisdom. ‘This much and no more should thee pay attention fo; that is to say, listen to no man, for he who has no mind of his own or discipline over the same is poor indeed, Further in connection with that which has been written above regard- ing thy entering into thy Oratory and praying on the first and second Wednesday of each month at 7:45 p. m., thee should every day, morn- ing and evening, at an hour which thee may select and decide upon thy- self as being the most convenient, enter thy Oratory, but before doing so thee shall bathe thy face and ‘hands with pure water flavored with the essence of peppermint. These prayers should be prolonged with strong affection, great submission and absolute devotion; ever and humbly entreating thy God to develop thy inner and spiritual sight, as thee should never forget the words of Christ, who said: “L of mine own will know nothing. I can of mine own self do nothing: as I hear, I judge (always in the listening attitude for the inner voice of revelation) and my judgment is just, because I seek not mine own will, but the will of the Father which hath sent me.” This is the great psychometric key to all legitimate occult knowledge, Wisdom, Scership and Occult Mastery of Being. Then and only then will thee be directed, led and guided in the true way of ancient wisdomLESSONS IN ADEPTSHIP 381 and occult knowledge. So thee will see, my esteemed friend and student in Magic, that only by studying diligently and praying devotedly and assiduously thee will attract this great Wisdom to thy soul, The sacred right to become united in marriage is granted, but should under no circumstances take place during the period of thy development. Thy whole body must be completely immersed and washed in pure water flavored with the oil of peppermint every Sabbath afternoon. I have previously written here instructions regarding thy manner of living and of conducting thy commercial and domestic affairs, it being of course, as written above, very necessary for thee to restrict thyself in thy associating with thy friends and neighbors, seeking soli- tude; and thee shall at all times prolong thy prayers to the greatest of thy Strength, knowledge and ability. ‘Thee shall also govern thyself in a likewise manner regarding thy clothing, eating and drinking. Also upon first entering thy Oratory after thee has bathed thy face and hands as above written thee should make full confession to thy Spiritual Guide of all thy sins and transgressions; then thy ardent prayers, entreating God within thy soul to concede and accord to thee Great and Ancient Wisdom, which is ever desired and practiced by the Ancient ‘Adepts of Mystic India. That thee may by thine own intermission have this secret wisdom granted unto thee and thy Spiritual Sight opened, whereby thee may be able to have power and dominion over the Spirits of the Astral Plane and over all creatures. Whenever convenient, my friend and sincere student, thee shall let alone all busi- ness transactions, except it be acts and works of charity toward thy worthy neighbor; shunning every one’s society except it be that of thy family. ‘Thee must also employ the utmost part of thy time in medi- tation with thy good Spirits of the Astral Plane, reading only such writings that speak wisely thereof, that thy eyes may become opened in a Spiritual way, which in thy past even to this present time ye have not had nor thought of nor possibly believed. ‘Thee should next procure for thy own personal and exclusive use a habit described as follows: An undervest of linen, loose fitting, with five buttons, also an ecclesias- tical vestment or tunic of purple cloth drawn in at the waist and reach- ing half way to the knees from the hips, which must be worn on each occasion when entering into thy Oratory, and placing thy fumigation and perfumes in thy Censer which will be hereinafter more fully explained. Thee must also have a small copper vessel to place within thy Censer to be filled with charcoal when necessary, which thee can take without thy Oratory, as thy Censer should never under any cir- cumstances be removed from thy Altar. Further, after thee has burned thy perfume and fumigation in the copper vessel thee should take it outside of thy Oratory and empty it where it will fall upon fresh earth.382 THE GREAT BOOK OF MAGICAL ART INFORMATION CONCERNING THOSE THINGS WHICH THE STUDENT OF HINDU MAGIC AND OCCULTISM MUST STUDY AND LEARN. In truth the student, like the Master Lamas and High Priests of India, should go into solitary meditation during the six weeks of his practicing of these exercises, so that he shall obtain those things which he desireth and wisheth ; these things being done by the Hindoos. How- ever, this is barely possible with the Western Student or Neophyte, for he must of course accommodate himself unto the customs of the Country wherein he lives; therefore, it not being possible for him to carry Out these secret instructions in that way, it becomes his duty to do so in a manner most convenient unto himself. The writer is well aware that there are many who cannot even conveniently carry out the instructions herein given, notwithstanding the fact that he may honestly and conscientiously desire to do so, their daily vocations, divers employ- ments and conditions not permitting them to do so; or act in accordance with the above instructions, they being compelled to carry on their daily vocations. For the benefit of those who desire what business or occupation they can carry on or follow the best during these instruc- tions, the following are given: It is not best that the student engage in the sale of liquors or gambling of any kind, but he should perform acts of charity and mercy towards his friends, Thee can also study anything of the Cabala or Astronomy, but under no circumstances should he take up any operation pertaining to Black Magic or Sorcery, as thee should know that from this on thee should never confound Wisdom with Belial. Thee may take such exercise in the open air as becomes necessary for refreshment or recreation; but under no circum- stances must thee indulge thy appetite in any spirituous liquors, if thee desires to be benefited by thy Spiritual Guides and advisers. If thee will only lay aside all indiscreet thoughts and actions and realize it as a living pleasure that thee can give unto thyself some part of thy time for the development of thy Occult, Clairvoyant and Mediumistic Powers; as thee will derive from hence great profit. I also desire to say unto thee, my friend and student in Magic, that the less thee has of learn- ing, the more wiser and clever thee will become in these arts. Thee must not in carrying out thy instructions and prayers permit thyself to give away to sleep, or in no wise neglect this sacred operation through any negligence of thy own. The student in Occultism who takes up this instruction in solitary meditation can choose a place which best suits his pleasure; even if it is in the midst of a wood, at which place he can erect his ‘Altar, but the same should be protected by a small Juilding, that the rain’or storm may not fall thereon and extinguish is candies or perfume. If thy Altar is erected in the woods thee shouldLESSONS IN ADEPTSHIP 383 place around the same at a distance of fourteen paces, a hedge of green shrubs, thereby dividing the entrance in two distinct parts; which is to say, the exterior being inside of said hedge, thy tabernacle being the interior where sits thy Altar. If thee desires to start thy instruction and perform in a city or town in some house or dwelling, thee will be given instruction herein concerning the same, The room must have a window on every side, if possible, so that thee may be able to see in the different directions; this becomes necessary also as those Spirits which thee conjures can best appear in a window. Thee can also at the time of thy convocation of Spirits best constrain them on every side and force them to obey thee. Thy room or Oratory should always be kept perfectly clean, the floor of the same should be of wood; in other words, thy room should be carefully and well arranged, as should any room wherein prayer to God (Power within thy soul) is given. Thy Altar thee must erect in the midst of the room; having it set lengthwise from East to West. Thee must next prepare a small lamp with a suitable wick of olive or sweet oil, which must be suspended therein, so that thee can burn it when thee burns thy candles and fumigations—such as Temple Incense—when it must be extinguished. Thee may procure unto thyself one durable Incense Burner of good ventilation, which thee shall place upon thy Altar, and it must NEVER BE REMOVED until thee has finished thy operations. However, in this matter, as in other affairs pertaining to this operation, thee should be governed by thy circumstances, conditions and environments. Thy Altar must be made of wood and open below, making for thyself a small cupboard therein where thee can keep such things as thee may need. Thee will also need a sacred oil, which thee should prepare as follows: Temple Incense,* one-half teaspoonful; pulverized allspice, one-half teaspoon- ful; pulverized cinnamon,+ one-half teaspoonful; also one ounce of pure olive oil. These aromatics thee must stir together and prepare as a druggist and make a mixture thereof, which thee should keep in a glass vial and place on a shelf within the opening under thy Altar. Thee should also procure unto thyself some “Temple Incense,” and pulverized cloves. As it will be necessary for thee to use a considerable amount of the above mentioned “Temple Incense” it will be advisable for thee to secure a full package of the same with an Incense Burner. Thee must also have a Sacred Wand of any hard wood which may be had in your country. This Wand should be precisely the length of thy right arm; keep these things as instructed above in the opening under the Altar, ever ready for use in their proper place. *Temple Incense may be obtained together with an Incense burner from Messrs. de Laurence, Scott & Co. The pulverized. cimmaron, allspice and olive oil thee can obtain at any drag store, as these ate not sold or tarnished by Messrs. de Laurence, Scott & Co.384 THE GREAT BOOK OF MAGICAL ART THE MANNER OF KEEPING THYSELF IN ORDER TO PROPERLY CARRY OUT THESE INSTRUCTIONS. These instructions in Hindoo Magic and East Indian Occultism are of India and most Sacred and Divine, and are regarded as such by all true students of Occultism, Adepts, High Priests and Master Lamas. Thee should here understand that during the interval of thy two weeks’ prayer and invocation as hereinbefore given, thee should indulge in no other prayer than that which has been here written, Further, I will say unto thee, that during the time of the first and second weeks, every Wednesday evening when thee gives thy prayer thee may burn the Temple Incense and pulverized cloves, the third week thee should give prayer while this same mixture is burning twice daily, at such time as becomes most convenient unto thyself. Thee must now give due respect and proper attention, and conduct thyself well in every way, in every place and in everything which I have above written unto thee, remem- bering what has been previously written regarding the listening attitude, keeping evermore the utmost confidence in thyself, placing implicit trust and faith in thy Spiritual Guides, and if until now thee has listened faithfully, observed and carried out these instructions and given thy prayer with a true and righteous soul and with great devotion, all things will become in nowise difficult unto thee; as the Spirits of the Astral Plane and thine own inner understanding will instruct and enlighten thee in the manner which thee should conduct thyself and carry out these instructions as thy Spirit Guides will be ever in thy atmosphere, although invisible to thee at first, and thee will be taught how to conduct and govern thyself without error. ‘Always upon entering thy room remove thy shoes and leave them without, as the place whereon thee will walk is Sacred and Holy. Now thee must after entering thy Oratory place a teaspoonful of the aforesaid Temple Incense in thy Burner. Thee should next put on thy vest and tunic of purple, light the five candles, placing them from East to West, also light thy lamp of olive oil, kneel upon thy knees with thy Wand in thy right hand, one end resting on the floor. Now begin the following prayer to thy Spiritual Advisers: THY PRAYER. “Holy and most Divine God of Mercy and Peace; most patient and beloved, benign and liberal; please, for the sake of my development and entering into this Sacred Wisdom, grant me Thy great and Holy grace in the days of my life to come in every manner and way; he whoLESSONS IN ADEPTSHIP 385 forgives iniquities, the transgressions, vices and sins of men; in whose estimation and presence none are found guiltless, ever visiting the trans- gression of a Father upon his children and relatives to the sixth and seventh generation; I know because of mine own wickedness and wretchedness that I am not worthy to appear in this garb before Thy Great Majesty nor even to bescech and desire Thy goodness and Mercy or the least grace from Thy hand. O Lord of Lords, the bountiful source of Thy grace is so great, that of its very self it bringeth those who are ashamed because of their vices and sins, and who dare not approach and inviteth them to partake of Thy Holy Grace, therefore, O Lord, my God, have compassion and pity unto me, so as to relieve me of all sin and iniquities and malice toward my neighbor; free my heart and soul from all uncleanliness and sin; develop within me Divine Poxwer and comfort me, so that I may become strong and enlightened and be able to comprehend the Occult and Spiritual Mysteries of this Life and the Occult treasures of Thy Spiritual and Divine Wisdom, cleanse me also with the Spirit and Oil of Thy Sanctification wherewith Thee has sanctified and developed all of Thy great Prophets and Dis- ciples; and purify within me everything that appertaineth unto me, that I may become good and worthy and be able to communicate with Thy Spiritual Guides and become a Disciple of Thy Divine Wisdom, grani- ing unto me the Great Power which Thou hast given unto all Prophets, Priests, Adepts and Masters ovcr all of the Evil Spirits of the Astral Plane, whereby I may be able to invoke and conjure them at will, so that they will obcy me and that I may be able to constrain them.” The prayer finished, stand erect upon thy feet, anoint the middle of thy forehead with the sacred mixture of Temple Incense, allspice, cinna- mon and pure olive oil, dipping the first finger therein (the middle of thy forchcad is the third eye in Indian and Hindoo figures), Next dip thy second finger in the sacred mixture, anointing the four corners of thy Altar. Again anoint with this sacred mixture thy Wand, Vest and Tunic. Also anoint the doors and windows of thy Oratory. Next write these following words on a piece of genuine parchment aper : P°P\Cin whatsocver habitation or place when my invocation és finished, in the name of the Lord and the great Hindoo Adepts of India, when I command the Spirits of the Astral Plane to come unto me, they shall be constrained to so do.” After thee has finished thy prayer, thee must then lay thy Vest and Tunic with the other things which thee has used in the opening under thy Altar, kneel and give a prayer to thy spirit friends on the Astral Plane; the same which will come to thy lips by inspiration. But beware, my friend and student, that ye are to take no consecrated thing out of thy Oratory during the period of thy develop- ment.386 THE GREAT BOOK OF MAGICAL ART THE INVOCATION, CONVOCATION AND CONJURATION OF THE SPIRITS OF THE ASTRAL PLANE. The sincere disciple and true student of Occultism who has closely and faithfully followed and observed the teachings and directions given herein, should be able to see Clairvoyantly and read clearly in the Astral light, as I have given unto thee the true sacred way to develop thy Occult and Mediumistic Powers and invoke Astral Spirits, and if during this time, thee has had faith with a true and perfect soul, thee will obtain satisfactory results. On Thursday morning following the second Wednesday of the second month, thee should arise, neither dress nor wash thyself in any manner whatsoever, put on a Black Robe of Mourning, proceed at once forthwith with all speed to thy Oratory with naked feet; remove the ashes from the Incense Burner, carefully placing them upon thy head; next place half a teaspoonful of the Temple Incense and pulverized cloves, herein before mentioned in thy Incense Burner, placing the same on thy Altar; raise the windows no more than two inches. Thee must now prostrate thyself upon thy back, humiliat- ing thyself betore the Great Celestial Court of Spirits of the Astral Plane; next begin to chant thy prayer and thee will become conscious of an influence at once controlling thy whole and entire body; almost immediately thee may feel Spiritual Influences and Astral Entities around thee in thy Oratory, and thee should feel a great condition of consolation and quietness ‘pass over thy entire body. But thee must continue thy prayer with great energy and devotion, beseeching some ‘one of the Astral Spirits which, if thee have been faithful and devel- oped thy inner sight, will appear unto thee to enlighten thee and instruct thee in thy work, and also to appear unto thee should thee endeavor at any future time to give any Clairvoyant or Mediumistic reading to the second person; or to gain any secret information for thyself. Thee must now command the Spirits to depart from thee, but before doing so give the Spirit that thee has selected a sign of thy own thereof, so that it may know thee when thee invokes it again. It should now disappear, but thee will continue to experience an admirable con- dition of thy soul. Proceed at once from thy Oratory, closing all win- dows, extinguishing all lights, and the day following and during the time of the present day of this great prayer thee should refrain from any unnecessary conversation with any person, especially in regard to thy work, answering no questions, even unto thy brother, wife, or an person whosoever, except to thy Spiritual Guides if they should speal to thee; it will be well if thee has so arranged thy business affairs that this can be carried out with no inconvenience or embarrassment. During this time thee should partake of but two riteals a day.LESSONS IN ADEPTSHIP 387 If results are not obtained as above described, this enchantment, prayer and invocation should be continued on each Thursday morning following thereafter as directed above; until thee is fully developed; but if thee has received results, the second morning thereafter, thee should enter thy Oratory, burn thy Temple Incense in the Burner, relight thy lamp, put on thy Vest and Tunic, and give up a fervent prayer to thy spirit guide. Next rise to the feet, put on thy Black Robe of Mourning, prostrate thyself upon the floor with thy face downward, humbly thank ing and praying to thy Spiritual Friends for the great honor and power they have granted unto thee, to-wit: that of having Powerful Spirits reveal themselves unto thee and condescending to converse with thee. Thee should now enter into a Strong Prayer with the utmost power of th soul, so as to bring into action the Occulf and Mediumistic Powers that is seeking development within thee, to better bring out thy Occult, Medium- istic and Clairvoyant Powers by these sacred Eastern Teachings and in- structions. Now thee may proceed in quietness and contentment from thy Oratory, returning there immediately on the midnight hour and for a space of forty minutes after lighting thy five candles, commence thy Enchantment and Prayers. After these are finished and before thee retires, thee should eat very lightly of some whole wheat bread and retire to rest. Upon the evening of the third day after thee has received thy revelation thee shall proceed to wash thy whole body thoroughly in pure water; on the morning thereafter dress thyself in thy every day garments, enter thy room in thy bare feet, light thy lamp and candles and put a small portion of Temple Incense in thy Burner, put on thy Tunic and kneel at the East side of thy Altar and give thanks to thy Spiritual Friends who have been so considerate and good unto thee, asking them to henceforth direct thee in the attainment and acquisition of these Occult and Secret Powers that thee may thereby become strong in thy work, and to lead thee and direct thee so that thee may become great and prosperous and especially endow thee with great Clairvoyant and Occult Powers, so that thee may retain during the period of thy natural life the secret knowledge and power of all Sacred and Magical operations, directing thee to always retain and restrain thy passions and evil inclinations, so that thee may the better be able to constrain, bind and command the Evil Spirits, for the good of thyself and thy neighbor or the afflicted. Thee will not have an opportunity to test thy progress and development in this great work and to what extent thee has been faithful and worthy. For if thee has thee will be able to perceive thy Spiritual Guide, who will reveal himself unto thee and converse either by sign or language with thee to such a degree that thee will be more than satisfied. ‘Thee will also become greatly animated and strengthened in all thy Clairvoyant and Occult Powers, but thee should at all times remember that a return unto deceitfulness or sin will offend388° THE GREAT BOOK OF MAGICAL ART thy Spiritual Guides, which will take from thee the great and Sacred Powers which can only be procured by a well regulated and honest life, in which meritorious and pure actions predominate. So be it given and ordained unto thee. If this be so, thee will ever afterwards be directed to walk in the path of Secret Magic and Ancient Wisdom, which has been taught and practiced by all the Great Adepts and Philosophers from time unknown. If thee has been true and faithful in all thy works, actions and thought, thee will succeed in thy Magical operations and pro- ceed to receive thy desired end and to overcome Evil Spirits. Thy Spirit Guide will always assist thee and never abandon thee, will ever defend thee under all circumstances and conditions and will obey thy com- mands; thee being ever careful never to offend thy spirit friends. Thee will also receive great consolation as a companion of them. Thee can now at any time enter into communication with Spirits if thee is suffi- ciently developed and have carried out the above instructions, as thee has received ample information regarding thy development and the law of bringing Evil Spirits into due submission. Thy next duty will be at Sunset on Friday evening following thy revelation, when thee shall enter thy Oratory in bare feet, place “Temple Incense” within thy Burner, light thy five candles, put on thy Vest and Tunic and give due thanks unto the Powerful Spirits of the Astral Plane for this rare and particular power which has been granted unto thee, duly and devotedly supplicat- ing thy Spiritual Guides to assist thee during the whole period of thy future life, to strengthen thee and to so control thee that thee shall never give offense, but shall always render sincere thanks, beseeching them never to abandon thee. Thee can now quit thy Oratory, putting on thy daily clothes, and can return any day thereafter which thou desireth to give up thanks. FURTHER INSTRUCTION AND SECRET INFORMATION CONCERNING CLAIRVOYANCY AND MEDIUMSHIP. Feeling that further words of advice are essential and necessary for thy success, I will give thee the following. However, I have previously explained each and everything necessary for thee to do; and have suff- ciently instructed thee in Arf of Magic; nevertheless, 1 do here write plainly for thy benefit certain instructions with the sole desire of making everything complete unto thee and withholding nothing from thee, so that thee may be given every opportunity in “The Great Book of Magical Art, Hindoo Magic and East Indian Occultism” to possess my instruc- tion complete. If thee desires any certain information or assistance during the following day rest quietly in sleep at night, rising the next morning before dawn; proceed forthwith at once with all speed to thy Oratory, light thy “Temple Incense,” and five candles, put on thy Pur-LESSONS IN ADEPTSHIP 389 ple Tunic and tie around thy waist a girdle made of Yellow Silk, place upon thy head the ashes from thy Incense Burner; lay thy Magic Wand upon thy Altar from North to South, Next fall upon thy knees and beseech thy Spirit Friends and Astral Guide to grant unto thee that which thee desires for thy own use and benefit or that of thy neighbor. Be- seech thy Astral Guide to direct, counsel and aid thee to become men- tally quiet and produce within thyself that state of “Introspection” which is essential to thy success, Next take into thy right hand thy Sacred Wand and supplicate thy Guide to send and give unto this Wand the same great virtue, Occult Power and Spiritual Force that was given unto other great Prophets, Adcpts and Philosophers in the past. Next place thyself to the East of thy Altar and by Enchantment and Prayer summon astral spirits. In most every case the student will have been previously instructed by his Spiritual Guide about certain secret matters which will become thoroughly impressed in his mind. Further, for thy own benefit only, I will ask thee as thy brother, teacher and adviser in Magic, never to write or publish any of this secret instruction, for if thee ever dare so to do, thee will regret it, for certain Occult reasons, even unto the day of thy death. For be it ever hereafter known unto thee that thee has taken uip a Secret and Sacred Work and that the heart and soul of man is ever unhappy once he proves himself unworthy of the Great Trust that has been placed in him, and he will at once become the prey of Powerful Evil Spirits. Therefore it is necessary, my friend and student of Magic, that thee be always wise, ever constraining thy- self, ever on thy guard to sincerely obey point by point and faithfully follow out these instructions in the Art Magic of the Hindus. Inasmuch as all Spirits, Good and Evil, know thy innermost thoughts and secret meditations before they themselves are even brought to the surface of thy physical senses. They alone knoweth all things and can penetrate and understand those thoughts which actuate thy words, deeds and actions. Consequently, for this great and sufficient reason, he who desires to prosper and live in an atmosphere of Peace and Contentment, must live according to the Word and Law of his soul (God). This be- ing expressly true of him who wisheth to invoke and conjure the Spirits of the Astral Plane; and it will be well, my friend, for thee to consider and ponder at great length upon these words of warning, as thee will ever afterwards live a contented and prosperous life. Should thee ever place in writing or disclose these secrets without the written consent of Dr. L. D. de Laurence (thy teacher), Spiritual Guides will judge thee unworthy and ignorant and instantly render their displeasure unto thee. For at all times Evil Spirits are around every man, although invisible to many. They closely examine and learn whether he who has invoked them is protected by the Great Spirit of Truth, and a true, pure Spiritual Guide, who has at all times jurisdiction over them. Again they390 THE GREAT BOOK OF MAGICAL ART are able to judge whether he who conjures them is wise and prudent and hath been true unto his faith and his Spiritual Guide, his Teacher and his neighbor alike. If he has, his life becomes prosperous and he can per- form these things with ease. HOW HE WHO CONJURES AND INVOKES SPIRITS SHOULD CONDUCT HIMSELF TOWARD THEM. Thee has already been here informed how to invoke and constrain Spirits, what thee should ask of them and how thee should act to dismiss them, answer their demands and fulfill thy obligation to God and thy Spiritual Guides. The following should be closely observed with a sincere heart and this advice obeyed with a firm resolution and thee will then be instructed perfect clearness and thoroughness on any doubtful points by thy Spiritual Guides. I have heretofore advised and admonished thee how thee should on any and every occasion conduct thyself before the Spirits. Remember thee is dealing and treating not with men but with Spirits, one of which hath more Knowledge and Power than all men on the Earth Plane combined. Consequently, if thee shall make a command unto a Spirit, and said Spirit refused to obey or execute thy commands, thee must first well consider whether it be within the means or power of this particular Spirit to fulfill thy commands. One Spirit does not know all things, neither is he able to perform all things, as that thing which appertaineth to one particular Spirit another may be strange to. Now for this sufficient reason, thee should at all times take heed before thee endeavors to constrain or force them to perform a given command or duty. However, if any inferior Spirit should be disobedient unto thy com- mand, thee should proceed at once to invoke their Superiors, remind- ing the disobedient Spirit of their oaths, which thee should when they have appeared unto thee, make them take to obey thee; and of a punish- ment and chastisement if they dare to disobey thee or break their oaths. And upon their beholding thy courage and steadfastness they will do as thee has commanded them. Should they not obey thee at once, pro- ceed forthwith with all speed to conjure and invoke thy Astral Guide, whose punishment and chastisement they will readily receive. Thee must never employ harsh ways or means, in obtaining anything that can be secured through courtesy and kindness. And as thy teacher and friend in Magic, I do here caution, admonish and advise thee that it becomes an essential necessity in all Magical operations, to be kind and courteous to all Spirits, Evil ones not excepted; for if he who conjures them is harsh, overbearing or insolent, his soul will become open and he will become obsessed with an Evil Spirit like unto his nature, and thisLESSONS IN ADEPTSHIP 391 will ultimately bring about complete failure and his downfall. During an invocation, should Spirits become insolent or unruly, have no fear, never give away to anger, pay no attention whatsoever to their miscon- duet, but display to them thy Magic Wand and Five Lighted Candles and smite thy Altar with thy Holy Wand five distinct times and they will obey thee. should also remember that after any Spirits have been licensed and informed to depart from thee, and they shall have de- parted, thee should place some of thy sacred mixture of “Temple In- cense, allspice, cinnamon and pure olive oil, in the windows of thy Oratory; thee shall also place it on the floor of thy Oratory, so that no Evil Spirit can bring about and work evil unto any individual who might by chance enter the same. EVIL SPIRITS. There are some of the school of theologians who distribute the evil spirits into nine degrees, as contrary to the nine orders of angels. There- fore, the first of these, which are called false gods, who, usurping the name of God, would be worshipped for gods and require sacrifices and adorations; as that devil who said to Christ, “If thou wilt fall down and worship me, I will give thee all these things,” showing him all the king- doms of the world; and the prince of these is he who said, “I will ascend above the height of the clouds, and will be like the Most High, who is called Beelzebub, that is an old god.” In the second place, follow the spirits of lies, of which sort was he _ who went forth, and was a “lying spirit” in the mouth of the prophet of Ahab; and the prince of these is the serpent Pytho, from whence Apollo is called Pythias, and that woman a Pythoness, or witch, in Samuel, and the other in the gospel, who had Pytho in her belly. There- fore, these kind of devils join themselves to the oracles and delude men by divinations and predictions, so that they may be deceived. In the third order are the “vessels of iniquity,” which are called “vessels of wrath.” These are the inventors of evil things, and all wicked arts; as in Plato, that devil Theutus, who taught cards and dice; for all wickedness, malice and deformity proceeds from these, of which in Genesis, in the benedictions of Simeon and Levi, Jacob said, “Vessels of iniquity are in their habitations, into their counsel let not my soul come,” which the Psalmist calls “vessels of death,” Isaiah, “vessels of fury,” and Jeremiah, “vessels of wrath,” Esekiel, vessels of destroying and slaying, and their prince is Belial? Fourth, follow the revengers of evil, and their prince is Asmodeus, viz: causing judgment. After in the fifth place, come the deluders, who imitate392 THE GREAT BOOK OF MAGICAL ART miracles, and serve conjurers and witches, and seduce the people by their miracles, as the serpent are they, and their prince is Satan, of whom it is written in the Revelations, “that he seduces the whole world, doing great signs, and causing fire to descend from heaven in the sight of men; seducing the inhabitants of the earth by these signs, which are given him to do.” Sixthly, the aerial powers offer themselves and join themselves to thunder and lightning, corrupting the air, causing pestilences and other evils; in the number of which are the four angels of whom the Revela- tions speak, to whom it is given to hurt the earth and the sea, holding the four winds from the four corners of the earth, and their prince is called Meririm. He is the meridian devil, a boiling spirit, a devil rag- ing in the south, whom Paul, to the Ephesians, calls “the prince of the power of the air, and the spirit which works in the children of dis- obedience.” The seventh mansion the furies possess, who are the power of evil, discord, war and devastation ; whose name in the Revelation is called in Greck ‘Apollyon, in the Hebrew Abaddon—that is, destroying and wasting. In the eighth place are the accusers or inguisitors, whose prince is Astaroth—that is, searcher out; in the Greek language he is called Diabolus—that is, an accuser or calumniator; which in the Revelation is called the “accuser of the brethren, accusing them night and day.” Moreover, the tempters and ensnares have the last place ; one of which is present with every man, which we call the evil genius, and their prince is Mammon, which is interpreted covetousness. But we of the Cabala unanimously maintain that evil spirits do wander up and down this in- ferior world, enraged against all whom we call devils; of whom Austin, in his first book of the Incarnation of the Word, to Januarius, says, con- cerning the devils and his angels contrary to virtues, the ecclesiastical preachers have taught that there are such things, but what they are, and who they are, he has not clearly enough expounded; yet there is this opinion among them, that this devil was an angel, and being made an apostate, persuaded many of the angels to fall with him, who to this day are called his angels. TO CALL UP SOULS OF THE DEAD. By the things which have been spoken elsewhere in this volume it is manifest that souls after death do as yet love their body which they left, as those souls do whose bodies want due burial or have left their bodies by violent death, and as yet wander about their carcasses in a troubled and moist spirit, being, as it were, allured by something that hath anLESSONS IN ADEPTSHIP 393 affinity with them, the means being known, by which in times past they were joined to their bodies, they may be easily called forth and allured by the like vapors, liquors and savors, certain artificial light being also used, songs, sounds and such like, which moves the imaginative and spiritual harmony of the soul; and sacred invocations, and such like, as belong to religion, ought not to be neglected by reason of the portion of the rational soul which is above nature. Necromancy has its name because it works on the bodies of the dead, and gives answers by the ghosts and apparitions of the dead, and sub- terrancous spirits, alluring them into the carcasses of the dead by certain hellish charms, and infernal invocations, and by deadly sacrifices and wicked oblations. There are two kinds of necromancy: raising the carcass, which is not done without blood; the other sciomiancy, in which the calling up of the shadow only suffices. To conclude, it works all its experiments by the carcasses of the slain and their bones and members, and what is from them; for there is in these things a spiritual power friendly to “them; therefore, they easily allure the flowing down of wicked spirits, by reason of the similitude and property of every familiar, human and terrestrial thing, and kindle unlawful lusts, cause dreams, diseases, ha- tred and such like passions, to which also they can confer the powers of the soul, which as yet being involved in a moist and turbid spirit, wan- dering about their dead bodies, can do the same things that the wicked spirits commit, seeing therefore they experimentally find that the wicked and impure souls violently plucked from their bodies, and of men not expiated, and wanting burial, do stray about carcasses, and are drawn to them by affinity. The witches easily abuse them for effecting witch- craft, alluring these unhappy souls, by the opposition of their body, or by the taking of some parts thereof and compelling them by their devilish charms, by entreating them by the deformed carcasses dispersed through the wide fields, and the wandering shadows of those who want burials, and by the ghosts sent back from Acheron, and the guests of hell, who untimely death has precipitated into hell, and by the horrible desires of the damned and proud devils, revengers of wickedness. But he who could restore the souls truly to their bodies, must first know what is the proper nature of the souls from whence it went forth, with how many and how great degrees of perfection it is replenished, with what intelligence it is strengthened, by what means diffused into the body, by what harmony it shall be compacted with it, what affinity it hath with God, with the intelligence, with the heavens, elements, and all other things whose image and resemblance it holds. To conclude, by what influences the body may be knit together again, for the raising of the dead requires all these things which belong not to men, but to Adepts only, and to whom he will communicate them.CHAPTER XV. Magic And Sorcery. 'N proportion, as an art or science, is lost or forgotten, the very name by which it was called will be misunderstood, misapplied and finally forgotten. In proportion, as men become unspiritual and material, they will be- come incapable of comprehending the power of spirit. ‘There are many persons even today 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 spiritual knowledge or wisdom, in contradistinction to merely speculative philosophy or changeable scien- tific opinion. But the vulgar have come to believe “Magic” to mean mere sleight of hand performances, or perhaps conjuring or dealing with the devil, or with the spirits of the dead. True Magic is the greatest of all natural sciences, because it includes a knowledge of visible and invisible nature, It is not only a science but an art, because it cannot be learned out of books and must be acquired by practical experience. To acquire that experience is to become wise; it is to 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 to employ the invisible powers of nature.* 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 jc is a knowledge of how to employ spiritual power; but itis, self-evident that nobody can employ any siriual powers nies he has come it heir possesion the awakening of his own spiituabty; nor can anyone become spiritual by merely imaging hime imself to be. 50. Bayes . fis therefore not surprising that in an age in which the very meaning of the term “spiriteal” became incomprehensible to the learned, the meaning of “MAGIC tas become also a mystery. t The word “supernatural” as used by the writer, does not imply anything beyond nature as 2 whole, because nothing exists beyond the All, but it means that. which 394MAGIC AND SORCERY 395 A knowledge of spiritual things cannot be obtained by merely rea- soning logically from external appearances existing on the physical plane, but it may be acquired by obtaining more spirituality and making one's self capable to feel and to see the things of the spirit. Tt 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 instead of merely repeating the opinions of the “divine.” The wisdom which man ought to have does not come from the earth nor from the astral spirit, but from the fifth essence. Therefore, man is superior to the stars and constellations, 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. Christ and the prophets and the apostles had magical powers, acquired less by their learning than by their holiness. They were able to heal the sick by the laying on of their hands and to perform many wonderful but natural things. The clergymen talk a great deal about such things, but where és the priest of today who can do like him? It has been said by Christ that His true followers would do the same things and still greater ones, but it would be difficult to find at present one Christian minister who can do anything as Christ did, But if any one who is not a man-made minister comes and cures the sick by the healing powers of his own soul (God) acting through him, they call him a sorcerer and a child of the devil, and are willing to burn him upon a stake. The first requirement for the study of Sorcery is a thorough knowledge of nature. But there is a true and a false natural science. ‘A science may be perfectly logical in all its deductions, but, never theless, false if its fundamental doctrines are based upon ‘a misunder- standing of spiritual truths which a cold, calculating intellect is unable to grasp.* “The true science of Nature draws its logical conclusion from funda- transcends Nature in her lower aspect, or a higher or spiritual aspect of Nature than the purely 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 ature; but if'we resist natural impulses by the power of will and reason, we employ powers belonging to the higher order of Nature’ Ii we avoid doing eri! on scesuny Of the evil consequences which it would cause to ourselves, we act naturally; but if we avoid evil on account of an inherent love for the good, we act in the wisdom of the God within our own soul, * All sciences are false, if they are godless: that is if they seek for the first origin of anything anywhere else but in the Great Universal Spirit which is God396 THE GREAT BOOK OF MAGICAL ART mental truths, which it knows to be true, because it perceives them by the power of the mind illuminated by wisdom. False science bases its conclusions on.the senses. True science rests in the capacity of the higher regions of the human mind to comprehend spiritual truths which are beyond the power of perception of the semi- animal intellect, and it reasons from that which it not merely believes but perceives to be true. Magic is a power which teaches the true nature of the inner man as well as the organization of his outward body. The superficial reasoner can comprehend nothing but what he can perceive by his senses; but the inner man has perceptive faculties tran- scending those of his external form. ‘You should know that man has the capability (latent and active) to foresee future events and to read the future from the books of the past and from those of the present, Man also possesses a power by which he may see his friends and the circumstances by which they are surrounded, although such persons may be a thousand miles away from him at the time. It is a power which may become especially active in dreams, and that which is seen in such dreams is the reflection of the light of wisdom and prophecy in man. If a man in his waking state knows nothing of such things, the cause of his ignorance is that he does not understand how to search in himself for the powers that are given to him by God, and by which he may arrive at all the Wisdom, Reason and Knowledge concerning everything that exists, whether it be near him or far away. There are those who imagine that man obtains his knowledge from his own self and from the stars, so that if one is born under a favorable star he may know everything. But if a man is to inherit the kingdom of God, how then can he be a child of the constellation, which is doomed to perish? Where then shall we seek for true wisdom, except in that which is higher than all the stars, namely, God? Ignorance is the cause of imperfection. Men do not know them- selves and therefore they do not understand the things of their inner world. Each man has the essence of God, and all the wisdom and power of the world (germinally) in himself; he possesses one kind of knowledge as much as another, and he who does not find that which is in him cannot truly say that he does not possess it, but only that he was not capable of successfully seeking for it. ‘The exercise of inner sight requires tranquillity of the mind. Sleeping is waking in regard to such arts, because it is the inner light of Nature that’ acts during sleep on the invisible man, who,MAGIC AND SORCERY 397 notwithstanding his invisibility, is existing as truly as the visible one. The inner man is the natural man, and knows more than the one formed of flesh. ‘How can any one instruct others in regard to the works of God, if he does not keep His love? How can anyone teach Christ if he does not know Him? How can that which is not eternal know the eternal? How can a fool teach divine wisdom? Verily the nearer we approach the judgment-day the more will there be wiseacres and pretended instructors; but on that day those who were the first will be last, and the last ones the first. Our sciences are worthless if they do not spring from the foundation of the true faith. Nature (God) is the universal teacher, Whatever we cannot learn from the external appearance of Nature we can learn from her spirit. Both are one, Everything is taught by Nature to her disciple, if he asks for information in an appropriate manner. Nature is a light and by looking at Nature in her own light we will understand her. Visible nature may be seen in her visible light; invisible Nature may (become visible if we acquire the power 10 perceive her inner ight. ‘The hidden things are there like a pillar of rock before a blind person. He can see it if he is able to open his eyes. The moon shines out but does not show things in their true colors; but if the sun arises, then will the true colors be seen. Thus the external light in Nature is like the moon, beyond which shines the internal light, and that which has been invisible will appear visibly and comprehensibly. There is a light in the spirit of man illuminating everything, and by which he may even perceive supernatural things. Those who seek in the light of eternal Nature know the things of Nature; those who seek knowledge in the light of man, know the things above Nature, which belong to the kingdom of God. ‘Man is an animal, a spirit, an angel, for he has all three qualities. As long as he remains in Nature, he serves Nature; if he moves in the spirit, he serves the angel (in him); if he lives in the angel, he serves as an angel. ‘The first quality belongs to the body; the other two belong to the soul, and they are its jewels. in this inner Tight of nati ihe caused bythe ies mn in a system of philosophy * There is nothing to prevent an except the errors, prejudices and. misconceptions whi Of the senses, and which are intensified by an_educa Which mistakes these errors for fundamental truth “The truth can only be found where it is. [A Knowledge of the supreme power of the universe cannot be obtained by denying its existence. Life cannot be found in an empty form.398 © ‘THE GREAT BOOK OF MAGICAL ART The body of man remains on the earth, but man having a soul and the two additional qualities, is enabled to rise above Nature, and to know that which does not belong to Nature. He has the power to learn all that belongs to Heaven and hell, to know God and His kingdom, the angels and spirits, and the origin of evil. If a man is to go to a certain place, it will enable him to know all about the place before he goes there, He will then after his arrival be enabled to move about freely, and go wherever he pleases. The quality of each thing created by God, whether it be visible or invisible to the senses, may be perceived and known. If a man knows the essence of things, their attributes, their attrac- tions, and the elements of which they consist, he will be a master of nature, of the elements and of the spirits, The truth does not grow from your speculation and phantasy; but he who understands his own nature in the light of nature possesses true Knowledge. It is not sufficient that we should have a theory of the truth, but we should know the truth in ourselves. There are two kinds of reason: that of a carnal man and that of the spirit; the former argues, the latter knows. ‘Animals also have reasoning quali the (direct) light of the spirit. ‘The light of Nature teaches us that all forms, reasonable and unrea- sonable, sensitive ones and such as are without sensation, have their natural spirit. The Necromanticus (Seer) must know these spirits, for without that knowledge he will not find their true character. By his art he may sense them, and having perceived them with his inner sense, he will find their corpus. Such guiding spirits may be perceived in crystals; they may guide the divining rod and attract it as a magnet attracts iron; it may turn the sieve and key,* and draw the flame of a light away from the wick. By the art of Necromancy, we may look into the interior of rocks; closed letters may be read without being openedt, hidden things be found, and all the secrets of men be brought to light. Some people believe that such arts can best be practiced by virgins and innocent children, because their minds are not clouded by false opinions nor darkened by memories of evil deeds, but any one may practice this art if he has the necessary qualifications. He who understands letters can read words, and he who knows words can read books. Tf we know that a certain sense may produce a certai effect, and if "Such modes of divination are well known to modern spiritualists, + The astral duplicate of the writing seen by the astral sense.MAGIC AND SORCERY 399 such an effect takes place, we may easily recognize the cause that pro- duced it, If the crowing of cocks announces a change of weather, and if we hear the cocks crow in an unusual manner, we may predict that the weather will change. Certain animals have inherited instincts that cause them to act in a certain manner, which may indicate other future events than a change in the weather. The peculiar cry of a peacock, or the unusual howling of a dog, may indicate the approach of death in the house to which they are attached; for every being is a product of the universal principle of life, and each contains’ the light of Nature. Animals possess that light, and men bring it with them into the world*. DREAMS AND VISIONS OF A TRUE SPIRITUAL ORIGIN. The power of clairvoyance and prediction is especially active in dreams when the activity of the physical body is subdued, and the dis- turbing influences coming through the avenues of the physical senses are excluded. Artists and students have often received instructions in their dreams in regard to things which they desired to know. Their imagination was then free, and began to work its wonders. It attracted to it the Evestra of some philosophers, and they communi- cated to them their knowledge. Such things happen frequently, but it often occurs that on awakening to consciousness in the outer world a part of what has been learned during the dream is forgotten. If this happens, and we wish to remem- ber such dreams, we should not leave the room after rising and should not speak to anybody, but remain alone and undisturbed, and eat nothing, until after a while we may remember that dream.t It is often the case the dreams have an important meaning, but many dreams that are pleasant may signify sorrow, and disagreeable dreamst may signify joy, and we should therefore not put too much confidence in dreams. * Man possesses the power of clairvoyance from birth, but the majority lose it afterwards by neglecting to use it, and in consequence of concentrating all their atten tion upon the illusions of the material plane. Dreams or visions of a true spiritual origin make usually a very strong impres- sion, and are not then easily forgotten. Thus for instance we may dream of a death and burial, and the cause of that dream may be that one of the animal elementals in our own constitution has died, or in other words, that we have become free from some degrading passion or element, an event which is’ surely'a cause for joy.400 THE GREAT BOOK OF MAGICAL ART Men’s astral bodies may more easily be influenced during sleep than during the waking state, The power to influence people during their sleep is sometimes used for evil purposes. Some persons being in love with others and finding their love unre- quited, have sometimes used this circumstance to influence those whose love they desired by appearing to them in their dreams. They would write with their own blood their names upon pieces of genuine Parch- ‘ment paper and put the slips under their pillows or beds, so that these persons might see the intended lovers in their dreams and fall in love with them. Girls used to put their belts, ribbons, locks of hair, etc., under the pillows of young men for whose love they craved, but very seldom they found ‘the desired result in this manner, because they forgot that faith is necessary to obtain success*. A Strong faith and a powerful imagination are the two pillars sup- porting the door to the temple of magic, and without which nothing can be accomplished, Imagination is the creative power of man, and it may act instine- tively and without any conscious effort of the w ‘Man has a visible and an invisible workshop, The visible one is his body; the invisible one his imagination (mind). The sun gives light, and the light is not tangible, but its heat may be felt, and if the rays are concentrated it may set a house on fire. The imagination is the sun in the soul of man, acting in its own sphere as the sun of the earth acts in that of the latter. Wherever the latter shines, germs planted in the soil grow and vegetation springs up, and the sun of the soul acts in a similar manner and calls the forms of the soul into existence. Visible and tangible forms grow into existence from invisible ele- ments by the power of the sunshine. Invisible vapors are attracted and collected together into visible mists by the power of the sun of the outer world, and the inner sun of man may work similar wonders. The great world is only a product of the imagination of the universal mind, and man is a little world of its own that imagines and creates by the power of imagination. If a man’s imagination and faith is strong enough to penetrate into every corner of his interior world, it will be able to create things in these comers, and whatever man thinks will take form in his soul. But the imagination of nature is like a monkey, and the pictures formed in the imagination of man create corresponding images in the if certain visions by contact with certain articles has been rediscovered in modern times, and is now called Psychometry.MAGIC AND SORCERY 401 Imagination is like the sun. ‘The sun has a light which is not tanj ble, but which, nevertheless, may set a house on fire; but the imagination is like a sun in man, acting in that place on which its light is directed. ‘Man js that which he thinks*, If he thinks fire, he is fire; if he thinks war, then will he cause war. It all depends merely on that the whole of his imagination becomes an entire sun; i. e., that he wholly imagines that which he wills, The sun acts upon the visible soil of the earth, and upon invisible matter in the air. Imagination acts upon the invisible substance of the soul, but the visible earth is formed from the invisible elements of the earth, and man’s physical body is formed from his invisible soul, and the soul of man is as intimately related to the soul of the earth as the physical body of the former is related to the physical body of the latter, and they continually act upon each other, and without the latter the former could not exist. Visible matter becomes invisible, and is acted upon by the soul, and invisible matter becomes organized and is made visible again through the influence of the soul. If a pregnant woman imagines something strongly, the effects of her imagination may become manifest in the child. Imagination springs from desire, and as man may have good or evil desires, likewise he may have a good or an evil imagination, A strong desire of either kind will give rise to a strong imagination. Curses as well as blessings will only be effective if they come from the soul*. Nothing can come out of the sphere of the mind except that which is drawn to it, and that which is drawn into it may come out. If a pregnant woman craves for strawberries, the image of straw- berries will be drawn into her mind, and her imagination may impress a mark resembling a strawberry upon the child. Frogs do not grow in the sky, and if (as it happened) a multitude of frogs came down from it during a rain, these frogs must have been drawn up before they came down. The imagination of women is usually stronger than that of men. They are more passionate, stronger in love and stronger in hate, and their imagination may carry them during their sleep to other places, tuhere they may be seen by others who are in the same state. They are then really at those places, and may remember what they have seen, although they were there without their physical bodies; for their minds were active at such places, and the mind is the real person, not the body, that is asleep.+ ~"STf we do not think that which we speak, our words will be empty talk. He rho thinks many things, disperses his power in many directions. He who thinks only One thing, is powerf + This passage refers to the excursions of witches on the Harts Mountains and other places, often spoken of in the witch trials, Many supposed witches were barat to death for having confessed that they had attended at such meetings.402 THE GREAT BOOK OF MAGICAL ART Ii a pregnant woman* forms an image in her mind and projects it by her desire, it will impress itself on the body of the child, If, for instance, a woman in her imagination strongly conceives of a certain thing, and then puts her harid upon her knee, the image of the thing will appear upon the knee of the child. Her will (although unconsciously) acts in this way like a master bidding a painter to paint him a picture. Wherever the touch of the hand goes, there will be the image, If a person dies, and seriously desires that another person should die with him, his imagination may create a force that may draw a menstrum (vehicle) from the dead body to form a corpus, and it may be projected by the impulse given it by the thought of the dying person towards the other, and that other one may die. Such may be especially the case if a woman dies of puerperal fever.+ If such a woman wishes that the whole world should die with her, an epidemic may be the consequence of her poisonous imagination. Fear, terror, passion, desire, joy and envy are six states of the mind which especially rule the imagination, and consequently the world of man; and as the mind of man is the microcosmic counterpart of the universal mind, the antitypes of these states are also active in the imagi- nation of the world, and the thoughts of man act upon the latter as the latter acts upon him. It is, therefore, desirable that we should govern our imagination and not allow it to run wild. We should attempt to grasp the spirit by the power of the spirit, and not by speculative imagi- nation. Man is a twofold being, having a divine and an animal nature, If he feels, and thinks, and acts as a divine being should act, he is a true man; if he feels and acts like an animal, he is then an animal, and the equal of those animals whose mental characteristics are manifested in him. ‘An exalted imagination caused by a desire for the good raises him up. A low imagination caused by a desire for that which is low and vulgar drags him down and degrades him. The spirit is the master, imagination the tool, and the body the plastic material. Imagination is the power by which the will forms sidereal entities * See chapter, Master Key.” tt is well known that the corpses of women having died of puerperal fevers are very infectious and dissecting wounds received in such eases are especially dangerous. ‘The passage implies that the invisible mind substance (Spirit or Occult Force) draw contagion from the poisonous body, and spread it by the power of an evil wil This means that we should be able to feel the truth with our souls, without" reasoning about it from an objective standpoint. ‘We should realize the truth by being one with it, and not examine it as if it were something strange and separate from ourselves. ‘Concentration Applied During Gestation,” in my latest work, “TheMAGIC AND SORCERY 403 out of thoughts. Imagination is not fancy, which latter is the corner- stone of superstition and foolishness, The imagination of man becomes pregnant through desire and gives birth to deeds. Every one may regulate and educate his imagination so as to come thereby into contact with spirits, and be taught by them. Spirits desiring to act upon man act upon his imagination*, and they therefore often make use of his dreams for the purpose of acting upon him, During sleep the sidereal man may, by the power of imagination, be sent out of the physical form at a distance to act for some purpose. No place is too far for the imagination to go, and the imagination of one man may impress that of another, wherever it reaches, Imagination is the beginning of the corpus of a form, and it guides the process of its growth, The Will is a dissolving power, which enables the body to become impregnated by the “tinctura” of the imagination, He who wants to know how a man can unite his power of imagina- tion with the power of the imagination of spirits, must know by what process that may be done. ‘A man comes into possession of creative power by uniting his own mind with the Universal Mind, and he who succeeds in doing so will be in possession of the highest possible wisdom. The lower realm of Nature will be subject to him, and the powers of his soul will aid him, because his soul is the servant of wisdom.t Before man is born and afterwards, his soul is not perfect, but it may be perfected through the power of the Will, Spiritst are essential, visible, tangible, and sensitive in relation to other spirits. ‘They stand in a similar relation to each other as physical bodies to other physical bodies. Spirits speak with each other through the will, but not through audible speech. While the body is asleep, the soul may go to a distant place, and act intelligently at such place.§ If it meets another spirit, whether it be an incarnated or a disincar- nated one, they may act upon each other as two human beings act if they meet, * Even physical sight depends upon the imagination, (Realization.) If we behold an object iis not scientific to say “1 see,” but we ought to say, “I imagine to see "This, however, no man can do by exercising his own self will; but it is accom- olished by the divine will sn im, to which he must surrender himiell ‘The term “spirit” refers here to intelligent souls, Ik'may happen that the spirt of person will go to a distant place while the body is asicep, and act intelligently there, and that the'man after awakening irom his sleep remembers nothing about it. But an adept, in whom spiritual consciousness is his normal state, mzy do_so knowingly and consciously, and remember all about it after his spirit returns to his body.404 THE GREAT BOOK OF MAGICAL ART One man may communicate his thoughts to another one with whom he is in sympathy at any distance, however great it may be, or he may act upon the spirit of another person in such a manner as to influence his actions after the body of the latter awakens from his slept, and in this way he may even injure the health of the latter, and upon this law of Nature is based the possibility of witchcraft and sorcery. The exercise of true magic does not require any ceremonies or con- jurations, or the making of circles or signs; it requires neither benedic- tions or maledictions in words; neither verbal blessings nor curscs; it only requires a strong faith in'the omnipotent power of all good, that can accomplish everything if it acts through a human mind which is in harmony with it, and without which nothing useful can be accom- plished. True magic power consists in true faith, but true faith rests in spiritual knowledge, and without that kind of knowledge there can be no faith. Tf I know that divine wisdom can accomplish a certain thing through me, I have the true faith; but if I merely believe that a thing might be possible, or if I attempt to persuade myself that I believe it is a possi- bility, such a belief is no knowledge and confers no faith. No one can have a true faith in a thing which is not true, because such a “faith” would be merely a belief or opinion based upon ignorance of the truth, Nothing can be accomplished without the power of faith. If a loaf of bread were laid on the table before q hungry man, and the man did not believe that he could break a piece of it, he would starve to death in spite of the loaf. It is faith which gives us power, and through the power of faith we become spirits ourselves, and able t0 use spiritual power. Faith renders the spirit strong, doubt is the destroyer. ‘All that is accomplished over and beyond our terrestrial nature is accomplished by us through the power of faith. That in which we have faith requires no proofs. He who asks for proofs departs from the faith. Many successful scientific ents with thought-transference have recently been made. Similar scientific experiments for long distances will be more difficult on account of the difference in time, place and conditions, and because spiritually enlight- ‘ned persons, possessing great power of impressing their thoughts at great distance, are 4 present not easily found. Tt has been proven by many experiments that a person thrown into a. mesmeric steep bys mesipeizer ay be renuetred todo certain things after he awakeny Teor ie ede and’ that after Re awakens he will perform such actions, although he will Tot femember what bas talen place during hi slep. cls therelore, very fortunate that atthe present state of morality of our modern civiltatfon yuck owers are not generally known, and. tha they” are ‘ot nthe possesion of our skepticsMAGIC AND SORCERY 405 This power is taken from nobody unless he throws it away himself. The good, as well as the evil disposed ones, can only be strong through faith, There is only one power of faith, but its application may be for good or evil.* How can there be any true faith in a man who has not in him the power of belief? Christians do not believe in faith, because they have none of it, even if they continually talk about it. Where can we find a theologian who drove out an evil spirit, or made a spirit come, or who healed the sick by the power of his will, not to mention the fact that no clergyman ever removed a mountain by means of his faith or threw it into the ocean? But if some one produces a sign, be it good or evil, they denounce him and call him a sorcerer; for they are not capable of distinguishing between magic and sorcery, Faith is the cause of witchcraft and sorceries, by which means one person may injure another without running any risk of discovery, because he may kill or injure his enemy without going near him, and the latter cannot defend himself as he might if he were attacked by a visible foe. Great care should be taken that the powers of faith are not misused, because in such a case it would be witchcraft. The witches are the most dangerous persons in the world, if they use their evil will against anybody. It would he very easy to give instructions so that every one might convince himself of the truth of these statements, but such instructions might be misused by wicked persons who might employ such knowledge for evil purposes; and it is, moreover, not to be regretted if methods by which one man may injure another should not be publicly known.+ i But there are certain things which ought to be known to physicians so that they may learn the cause of certain mysterious diseases and know the means to cure them, and to counteract evil influences by the power of good. There are, for instance, some sorcerers who make an image repre- * Faith is not based upon any intellectual comprehension, but itis the true spiritual understanding. It is not a belief unto some external aid, but the inner consciousness of the possession of power. If Joshua Davidson broke his leg by jumping from a two- Story window for the purpose af proving his faith, t was because he superstitiously ed that some external deity would protect him in his fall, and he knew nothin of the power of the god in his own self. "His faith was an artificial and not a natural one. He knew nothing about God; that is to say, he had no divine will; he placed bis confidence into the say-so of the theologians, but natin his own perception of +t may be remarked that the. processes, given above would not be effective if employed by any’ one who is not in possession of the occult power to make them ffective, and the writer sees, therefore, no. cause why they should not be published, ‘Those who possess such evil occult powers know these things already.406 THE GREAT BOOK OF’MAGICAL ART senting the person whom they desire to injure, and they drive a nail into the foot of that image, and evil will and malicious thought cause the person whom the image represents to experience a great pain in his foot, and to be unable to walk until the nail is removed from the image. Now, if a physician meets with such a case, he does not know the cause of the pain in the foot of his patient, and he will not be able to cure it; but if he knows the cause, he may employ the power of his soul to counteract the evil that has been caused by a similar power.* Thus it has happened that nails and hair, needles, bristles, pieces of glass, and many other things, have been cut or been pulled out of the bodies of some patients, and were followed by other things of a similar character, and that such a state of affairs continued for many weeks or months, and the physicians stood there helpless and did not know what to do. But if they had better understood their business, they would have known that these things had been brought into the body of a patient by the power of the evil imagination of a sorcerer, and they might have put one of the extracted articles into an elder or oak tree on the side directed towards the rising sun, and that article would have acted like a magnet to attract the evil influence, and it would have cured the patient. A strong will subdues a weaker one, and therefore the first necessary condition for the purpose of producing magic effects is the development of the will. ‘The power of the will acts more readily upon animals than upon man, because the soul of man—being supported by the divine spirit—has more power to defend itself against the influence of a foreign will than the sidercal body of animals. ‘The will of a waking man may act upon another person, who may be awake or asleep, but it may also happen that one man may act spir- itually upon another while both are asleep; the astral form of a sleeping person may visit another person in his dream, and influence the latter to love him; or it may injure that other; or it may cause him to perform something which he would not perform if left to himself. In regard to the action of the will at a distance, the writer would say’: “As to images of wax (which are made for the purpose of assisting the imagination and concentrating the will) I will tell you that if a person desires to injure an enemy he may do so through’ some medium, i. ¢., 4 corpus. *If the representatives of modern erudition would take some trouble to inquire in an unsoptisated manner among the country population, of Europe, they ‘would be strprised at the great amoant of evil that is still caused by sorcery, either con- sciously or unconsciously employed. Such things are all caused by natural means, but with whose character our modern sceptics are not acquainted,MAGIC AND SORCERY 47 In this way it is possible that my spirit, without the assistance of my body and without a sword, may kill or wound another person simply by the action of the will, It is, furthermore, possible that I bring the spirit of my enemy into an image, and afterwards injure or lame him in the image according to my will, and that the body of that enemy will be correspondingly injured or maimed thereby. The power of the will is the main point in curing disease. A man who wishes every one well will produce good effects. One who begrudges everybody everything good, and who hates himself, may experience on his own person ‘the effects of his cvil thoughts. Images may be cursed, and diseases—such as fevers, epilepsy, etc.— moy thereby be caused to the persons whom-those images are made to represent, I am speaking seriously, because our physicians know only a very small part of the power of the soul. ‘The will creates mental forces that have nothing to do with reason but obey blindly.* Faith stimulates and elevates the power of the spirit. A person who has a strong faith feels as if he were lifted up, and were living inde- pendent of the body. By the power of faith the apostles and patriarchs accomplished great things that were above the ordinary run of Nature, and the saints performed their miraclest by the power of faith. ‘Such miracles as were performed by the saints during their lifetime were performed by their own faith. Other miracles that took place through their relics or near their tombs were caused by the power of faith of those who asked their help. All the wonders of magic are performed by Imagination (realization) and Faith. A dead saint cannot cure anybody. A living saint may cure the sick by virtue of the divine power that acts through him, according to his faith in the healing power within his own soul. ‘This divine power does not die with the body of the saint, and, there- fore, true saints are still living, although their bodies have died. The * The writer, would not advise any reader to make any such experiment, because apart from the immorality of such a practice, it is known to every adept that if Such an evil power is once propelled and is not of suficient strength to penetrate the soul-sphere of his object, and to accomplish its purpose, it rebounds with a destructive effect to the source from whence it was projected. t The term “miracles” means natural feats produced by spiritual power. If a person acts against his own natural instincts, if he for instance performs an act of nselfshnese ‘without any" hope of reward, sich an act may be called a supernatural act, because itis not in the material nature of man to perform it, but he is impelled to a 0 by a power which comes from the spirit Spirit may manifest itself in Nature, but ft i not produced by Nature. God, the Great Universal Power, is the original cause of al things; Nature is an effet, God is the will; Nature ite manifestation,408 THE GREAT BOOK OF MAGICAL ART power which enables the saints to work miracles is still alive and accessible toall. Itisthe power of the soul, and if you live and have faith, it will over- shadow you with that power, and it will teach you the laws of life, and you will be guided like other saints, even as the apostles Peter or Paul. Faith has a great deal more power than the physical body. You are visible and corporeal, but there is still an invisible man in you, and that invisible man is yourself, too, Each act performed by your spiritual body is performed by the physical man. The one acts in a visible, the other in an invisible manner.* If an injury is inflicted upon the invisible man, that injury will be reproduced on his visible body. Such things can be done, but it is very wrong to attempt them. Whoever attempts them is tempting evil spirits, and he who succeeds will seriously injure his own soul. There have been people who have made images of wax representing certain persons of the opposite sex, and they melted such forms by the heat of a light to assist their evil imagination, and by using their faith, they have succeeded in enticing those persons into an unlawful love. ‘The Chaldeans and Egyptians used to make images according to the constellation of stars, and these images moved and talked, but they did not know the power that acted in them. Such things are done by faith, but it is not a good faith, but an evil faith, supported by a desire for evil, because a faith that kills and injures men is not good. A true faith can only come from the source of all good, in which there can be no evil, and that which is not good is not true. Evil belongs to the world, because without evil good could not be known or appreciated ; but in the source of good there can be no evil. True faith in self (God) has wonderful powers, and this fact proves that all men and women are spirits, and not merely visible bodies. Faith accomplishes that which the body would accomplish it it had the power. Man is created with great powers. He possesses faith, and faith is a light more powerful and superior to natural light, and stronger than all creatures (nature-spirits). ‘All magic processes are based upon faith. By Faith and Imagination we may accomplish whatever we may desire. The power of faith, overcomes all spirits of Nature, because it is a spiritual power, and spirit is higher than Nature. Whatever is grown in the realm of Nature is accomplished by faith, and by faith diseases may be cured.t No man has a soul, but he is a soul. J Absolute good cannot be evil, but requires the presence of relative evil to become manifest. tHowever much this may be disputed in theory by material reasoners, it is never- theless accepted in practice even by the most sceptical practitioners of medicine. AMAGIC AND SORCERY 409 The sidereal man is of a magnetic nature, and for that reason he may attract the powers and effluvia of the astral world (4’kasa). If, there- fore, any inimical astral influences are circulating in the All of nature, he may become sick, and if these currents change he may become well again. The same thing happens if a good or an evil thought, supported by a strong faith, changes or creates currents that act upon the sidereal man.* ‘The astral currents, created by the imagination of the Macrocosmos, act upon the Microcosmos, and produce certain states in the latter, and likewise the astral currents produced by the imagination and will of man produce certain states in external nature, and these currents may reach far because the power of the imagination reaches as far as thought can go. The physiological processes taking place in the body of living beings are caused by their astral currents, and the physiological and metereo- logical processes taking place in the great organism of Nature are caused by the astral currents of Nature as a whole. The astral currents of either act upon the other, either consciously or unconsciously, and if this fact is properly understood, it will cease to appear incredible that the mind of man may produce changes in the universal mind, which may cause changes in the atmosphere, winds and rains, storms, hail, lightning, or that evil may be changed into good by the power of faith. ‘The human soul is a field into which the imagination of man throws the seeds. Nature is an artist that develops the seeds, and what is caused by Nature may be imitated by art. To conjure the spirit of a thing means to seek after the truth which that thing represents. To see the spirit of a thing means to recognize the character of that thing with all its qualities and attributes. Tot make the spirit of a thing subservient to one’s power is to know how to use the powers that are hidden in such a thing for our own purposes. Tf you know the attributes of a thing, you know its spirit. If you can make use of the qualities of a thing, its spirit will be your servant. hysician who has no confidence or faith in his own ability will ot accomplish much. Moreover, physicians often have each one his favorite remedy, which may act success: fully 1 etployed by one and fails in the hands of another; and this may be explained ty the thet that one physician may have more faith his’ own favorite remedy’ thas iy that of another. * The whole world is like a man and a woman, and has also its anima and its spins imaginations, only touch and more powerfal than man.” The spirit order ihe'will obeys; thought (imagination) directs the sou! while the body executes and produces, The “sprit” of a thing is made up of the qualities of its ell,410 THE GREAT BOOK OF MAGICAL ART Nothing can be known of a thing unless we succeed in making its char- acter appear plain to our understanding. The Menstrum, through which the will may act for effecting good or evil, is the living Mumia, Mumia* is a vehicle that contains the essence of life. If we eat the flesh of animals, it is not their flesh that forms again blood and bones in our bodies, but the invisible vehicle of life derived from the flesh of these animals which is taken up into our bodies and forms new tissues and organs. If an animal dies in consequence of some internal disease, we do not cat its flesh because its Mumia has been poisoned by its disease; neither do we eat the flesh of animals that died of old age, nor the flesh of a rotten carcass, because its healthy Mumia has departed on account of the disposition, and what is left of the Mumia has been poisoned by the process of putrefaction. ‘The Mumia of a living being partakes of the characteristics of the being from which it is taken. For this reason we do not eat the flesh of ferocious animals, such as tigers, lions, wild cats, etc. They contain a fiery Mumia which stimulates the astral essence of man, and causes in him such tendencies as were the characteristics of the animals from which they were taken. ‘We eat the flesh of domestic animals because their character is more gentle and their Mumia not exciting, such as the stupid ox, the gentle sheep, etc., but the healthiest animal food is the flesh of birds, because they live in the air, and the air is the noblest of the four elements. The “Mumia” of a thing is its life principle. From the use of the Mumia have resulted the greatest and mysterious magnetic cures; for some persons who have learned to know and understand the action and power of their own Mumia, and that even a small dose of it attracts unto itself the powers of the whole body, like the magnet attracts iron, have in this way cured themselves of many ills. The Mumia of the dead body is useless, and the Mumia that is pre- pared by embalming a corpse is good for nothing but to serve as food for worms. The most efficacious Mumia is that of a person who died in an unnatural manner while his body was in good health, Such a one, for instance, as has been hung or decapitated, or whose body has been broken on the wheel. ‘A person who dies a slow death in consequence of some disease, loses his powers before he dies, and putrefaction begins often in such cases even while the patient is still alive. His Mumia will then be worthless. But if our physicians knew the occult powers of Mumia of persons ‘©The Magnetic body.MAGIC AND SORCERY 411 that have died sudden deaths, they would not permit the body of an executed criminal to hang at the gallows for over three days, but would take it away and use it for their own purpose. Such a Mumia is very powerful, especially after it has been exposed to the influence of the air, the sun and the moon. The Mumia of a being who dies a violent death in the air returns to the air. The Mumia of a body is taken up by that element in which the body is decomposed. If a person is drowned, his Mumia will go to the element of water. If he is burnt, it will go to that of fire.* These three kinds of Mumia have very wonderful occult powers, and many strange feats may be performed through their use, by those who know how to use them, especially by such as have taken the Mumia themselves from the persons for whose life it served as a vehicle. Such people may be executioners, hangmen, and murderers, and the latter sometimes kill a man for the mere purpose of obtaining his Mumia to perform wicked things. But for such people it would have been better if a millstone had been hung about their necks, and they had been thrown into the sea; because they will themselves end in a pitiful manner, and their souls will experience the evil they themselves have created. On account of the great occult power contained in the Mumia, it is used in witchcraft and sorcery. Witches and sorcerers may make a bargain with evil spirits, and cause them to carry the Mumia to certain places, where it may come into contact with other people, without the knowledge of the latter, and cause them harm. They may take earth from the graves of people who have died of the plague, and infect other people with it. They may also infect the cattle, spoil the milk,t and cause a great deal of damage, and the injured people do not know the cause of the evils that afflict them. * Those who are to a certain extent acquainted with modern gpiritualiem will gow that usually tthe beginning of strong sphyscal manifestation a cold draught Of ir is felt and somes even a corpeerike Odor pervades the air of the room Where the seince is held. “This is caused by the presence of the astral body of the dead, bringing with it the elements of its surroundings, such as are ‘connected. with Steimumia from the grave. If the apne of a drowned person, the ait inthe oom may appear to become damp and musty, or perhaps a sprinkling Of spray may {ake place. ‘Moreover, if the spit of a person. who was a great drunkard manifests Itself the air may become pervaded: with the odor of alcobel. #7The final fate of sorcerers and black magicians has often been alluded to in wi ings on occultism. The organization of spiritual force which they create, and in which ir consciousness and sensation rests is very strongy but as it does not receive its life from the Supreme Spirit, itis not immortal, and its dissolution ‘will therefore be painful and slow. $1 have taken especial pains to investi te this subject, and I have come to the412 THE GREAT BOOK OF MAGICAL ART Such “sorcerers” are often evil-disposed but ignorant persons, who, perhaps, do not even know that they possess such powers, and they may “bewitch” persons simply by the power of their ill-will, guided by some unseen intelligence, and without being themselves conscious of their suc- cess, but in other instances they may know it. ‘The fact that such sorceries do occur, will not be doubted by any one who has investigated this subject. They occur to a great extent among the country people in Europe, and especially in Roman Catholic countries. In Bavaria and Tyrol the country people are always suspicious of strangers, whom they’ believe capable of bewitching their cattle. They will not permit such’ strangers to enter their stables if the latter do not pronounce a blessing on entering it, and if they are afraid of the evil power of some neighbor, they will, under no circumstances, lend any article to him or accept anything from him. Several cases of “bewitched cattle” and “blue milk” are known to me personally, of which I will mention the following as an example: At a farm-house, not far from C- , the milk became one day “blue.” After having been deposited in the usual place, it began to darken, became lightly blue, and that color after a while deepened into an almost inky darkness, while the layer of milk exhibited sigzag lines, and soon the whole mass began to putrefy and to emit a horrible odor. This occurred again and again every day, and the farmer was in despair. Everything was attempted to find out the cause of the trouble. ‘The stable was thoroughly cleaned, the place where the milk was kept was changed, and a different food’ was given to the cattle, samples of the milk were sent to C- to be examined by chemists, the old milk pots were replaced by new ones, etc., but nothing produced a change in the existing state of affairs. At last a farmer's wife, who resided in the neighborhood, hearing of these things, went to that farmhouse to investigate the matter. She took with her a clean new bottle and filled it with the milk as it came from the bewitched cows. This milk she took home with her and deposited it in her own pantry, and from that day the trouble in the house of her neighbor ceased, and all the milk in her own house became blue. ‘Here again everything was tried to find out the cause, but without any success, until about three months afterwards, an old lady—a stu- dent of the writer's, living about 300 miles distant—effected another spell by a certain occult power, using some slips of paper on which she wrote something, and in consequence of which the trouble ceased. Be- conclusion that if such persons make a bargain with evil spirits, they usually do this effectually, not by any word or ceremonies, but by entering. into 2 state of harmony OF Fecling beaming’ raprart) with such evil entities and they may do this uncom ‘ciously or unknowingly in their normal state, or it may be that only the man knows that such a compact exists,MAGIC AND SORCERY 413 fore it ceased, however, something strange happened. Before daybreak, as the milkmaid was about to enter the stable, some black thing like an animal rushed out of the half opened door, knocked the milk-pail and the lantern out of her hands, and disappeared. After this all went well again. ‘On another occasion, in a similar case that took place in the same neighborhood, the owner of the bewitched cattle was advised by the writer to take a sample of the milk of each cow, to mix it in a pan, to boil it over a slow fire, and to whip it with a rod of blue steel while it was boiling down, and to throw the rest away. This advice he followed, and on the next day a person of bad repute was met, having his face covered with bloody streaks as if they had been inflicted with a rod. This man could not give a satisfactory account of the origin of his marks, and it is supposed that he was the punished sorcerer. The trouble then ceased. ‘These cases go to corroborate what the author says about the Mumia, A great deal might be said in regard to this subject, but the author will not write it down, because he does not desire to give instructions in sorcery, or enable the wicked to use the knowledge obtained for the mr pose of injuring others, Tt is very desirable that some good and wise men, well versed in'the secret arts, should be appointed by the authorities to counteract and prevent the evils produced by the wicked who practice witchcraft and sorcery (which is more prevalent in this country than supposed to be), and they should pay particular attention to convents, monasteries, and houses of prostitution, because in such places a lascivious and evil imag- ination is especially active, and great quantities of sperma are there col- lected by evil spirits, and that sperma contains a powerful Mumia which may be extracted and transformed into evil things; or it may decompose and become a strong poison, furnishing life to innumerable invisible (microscopic) existences, by which epidemics and plagues may be caused. One witch may poison another by such means, and the familiar spirits of witches often steal sperma from persons who are addicted to the bad habits and use it for evil purposes. An especially powerful poison that may be used in sorcery is the menstrual blood. If a woman exposes a cloth impregnated with the menstrual blood to the rays of the new moon at night, and to the rays of the sun during the day, a powerful basilisk is created because it attracts the “magnes salis.”” This invisible poison may give rise to many and various diseases, because the moon is the “‘mcnstrim mundi” and exercises a very evil influence. Gold attracts mercury and amalgamates with it, and likewise ‘The moon exerts a certain evil influence periodically every month, the sun attracts the “mercurium menstrui mulierum.”414 THE GREAT BOOK OF MAGICAL ART aa during such periods there is an especially strong sympathy between them. Women should know such things and pay attention to them, else they may run great danger. It is a known fact that during the time of the plague many more women die than men. It is also known that women who, on account of their age, have lost the power to menstruate, are more powerful than others to effect evil spirits and sorcerics, and to injure men and animals.* If you take turpentine and distill it, the spirit of turpentine will go away and the rosin remain; and if you mix the rosin again with the spirit, you will have your turpentine again as it was before. Likewise the human blood contains a fiery spirit, and this spirit has its center in the heart, where it is most condensed, and from which it radiates, and the radiating rays return to the heart. Likewise the world has its fiery spirit pervading the atmosphere, and its center is called the sun, and the influences radiating from the sun return to that center. ‘This sun radiates heat and attracts the vapors of the earth, and like- wise the heart of man attracts the “humidum menstrui,” which is a Pojsonots planetary exhalation of the microcosm of woman. ‘The “spiritus vite cerebri’ of an insane person is attracted toward the moon the same manner as the needle of the compass is attracted toward the pole, and such a person will therefore—especially at the time of the new moon, when that attraction is strongest—grow worse and begin to rave; and likewise the “spiritus sensitivus” of a man who is weak and offers no resistance may be attracted toward the moon and be poisoned by its evil influence. The witches and evil spirits may, moreover, use certain invisible and poisonous elements, taken from spiders, toads and other villainous creatures, and use them in combination with the menstrual blood for evil purposes; but it is not advisable to publish the secret how it is done. T will, however, say that sometimes they make an image of a person in wax and tie a rag soiled with the menstrual blood around it, and add the Mumia of the carcass of some animal—preferring one of an animal that has died of an ulcer—and by using their evil imagination they throw the evil upon the person whom the image represents, and in this manner they may poison his blood and cause him to die.t *This was common during the Middle Ages, and many a poor old woman has been burned to death for having been suspected of ‘being a witch,” This, however, does val statements of the author. In woman on the whole the will is ‘active than in man, and they are less liable to exercise self-control. A woman ing been disappointed in love and embittered with the world, becomes a suitable instrument for the powers of evil to act through her organism. + Poisonous and malicious animals are forms of life in which an evil quality of the will in nature has become manifest.MAGIC AND SORCERY 415 ‘They sometimes take a mirror in a wooden frame and put it into a tub of water, so that will swim on the top with its face directed toward the sky. On the top of the mirror and encircling the glass, they lay a wreath of Sinechrusmontes Behdem, and thus they expose it to the influence of the new moon; and this evil influence is thrown toward the moon, and radiating again from the moon it may bring evil to those who have to look at the moon, The rays of the moon passing through that ring upon the mirror become poisoned, and poison the mirror; and the mirror throws back ether to the atmosphere, and the moon and mirror poison each other in the same manner as two malicious persons by looking at each other poison each other's souls with their eyes. If a mirror is strongly poisoned in this manner, the witch takes good care of it; and if she desires to injure some one she takes a waxen image made in his name, she surrounds it with a cloth spotted with menstrual blood and throws the reflex of the mirror through the opening in the middle upon the head of the figure or upon some other part of the body, using at the same time her evil imagination and curses, and the man whom the image represents may then have his vitality dried up and his blood poisoned by that evil influence, and he may become diseased and his body covered with boils. Such is the “pestis particularis,” which may be known, if it affects a man who has not been near any other persons or places from which he may have caught the disease. But if a witch desires to poison a man with her eyes, she will go to a place where she expects to meet him. When he approaches she will look into the poisoned mirror, and then, after hiding the mirror, look into his eyes and the influence of the poison passes from the mirror into her eyes and from her eyes into the eyes of that person; but the witch may cure her own eyes by making a fire and staring into it, and then taking the menstrual cloth and, after tying it around a stone, throw it into the fire. After the cloth is burned, she extinguishes the fire with her urine, and her eyes will be cured; but her enemy may become blind. There are, moreover, certain substances used by witches and sorcerers which they may give to other persons in their food and drink, and by which they may render those persons insane, and such an insanity may manifest itself in various ways. Sometimes it renders men or women amorous, or it makes them quarrelsome; it may cause them to be very courageous and daring or turn them into cowards. Some will fall deeply in love with the persons who administered to them philters; and it has happened that in this way masters and mistresses have fallen deeply in love with the servants who administered to them such things, and thus they became themselves the servants of their servants.416 THE GREAT BOOK OF MAGICAL ART Even horses, dogs and other animals have thus been brought under the influence of such spells. If women administer such things to men, the latter may fall so deeply in love with the former as to be.unable to think of anything else but them; and if men administer such things to women, the latter will continually think of them. But the things which such persons use for such purposes are nothing else but substances that have been long in contact with their own bodies and which contain a part of their own vitality. Women are more successful in such experiments because they are more impulsive, more implacable in their revenge, and more inclined to envy and hate. Tf they are fully absorbed by their own imagination, they ‘call into existence an active spirit that moves their imagination wherever they may desire it to go. ‘A wood-carver takes a piece of wood and carves out of it whatever he has in his mind; and likewise the imagination may create something out of the essence of life. ‘The Mumia is the corpus of which the imagination makes use for the purpose of taking some form.* It is lifted up and expanded by the power of faith, and it contracts and sinks into the mind by being impressed by the will. ‘Women have a greater power of imagination during their dreams and when they are alone, and they ought therefore not to be left alone a great deal, but ought to be amused, because if they are ill-disposed and harboring evil thoughts they may by the power of their imagination poison the food which they cook, or make it impure, without being them- selves aware of it ‘Women who are occupied a great deal with their own imagination, and who are unable to control it, should not be permitted to nurse and | educate infants, because the impressions which their imagination creates may unconsciously impress itself and act injuriously upon the minds of the latter. ‘The imagination is the cause that beings may be created out of the Mumia Spiritualis, which may possess great powers. By the power of imagination foreign bodies may be transformed invisibly into the bodies of human beings, in the same manner as if I take a stone in my hand and put it into a tub of water, and without withdrawing my hand I leave the stone in the water. Menstruating witches especially may dissolve (dematerialize) bodies *The more the physical body is active, the more will it need material food. The amore the astral body is active, the more will it attract nutriment from the astral plane. The more divine love is active, in man, the more will his soul receive of the substance of Divine Wisdom. Each of these three states has its own functions and qualities.MAGIC AND SORCERY 417 by the power of their imagination. They make a figure of wax repre- senting the person whom they wish to injure and then tie a cloth spotted with menstrual blood around the neck of that figure, and attach by means of a string drawn through the pulpy mass of a crushed spider. They then take a bow and arrow made of a certain kind of wood; they tie pieces of glass or nails or bristles or anything else to that arrow, and shoot it into the waxen image; and in this way the articles dissolved by their imagination are by the power of the Mumia transmitted into the body of the sensitive person and there they may be found in a corporal form. The power of the imagination is a great factor in medicine. It may produce diseases in man and it may cure them. But this is not done by the powers of characters made in wax or being written on paper, but by an imagination which perfects the will. All the imagination of man comes from the soul. The soul is the seed of the Microcosm, and from that seed the imagination proceeds into the Microcosm. Thus, the imagination of man is a seed that becomes materialized or corporeal. A thought is on act having an object in view. I need not turn my eye with my hand in the direction in which I desire to see, but my imagination turns it wherever I want it. ‘An imagination coming from a pure and intense desire of the heart acts instinctively and without any conscious effect. The power of a strong imagination directed upon another may kill or cure him, according to the nature of the desire that impels the force, and which may be good or evil. Therefore, a curse may be productive of evil and a blessing productive of good, if it comes from the soul. The curse of the oppressed poor* is nothing but an imagination; but that which they desire in cursing, enters into their imagination and from the imagination results the act. The evil element in the soul of him who acted evil attracts unto themselves the evil will set free by the curse of him who has been in- jured; for the soul is like a magnet, atracting unconsciously that which corresponds to its nature. (Like attracts like.) Magic is a great hidden wisdom, just as that which is commonly called human reason is a great folly. To use wisdom, no external ceremonies and conjurations are required. The human soul is a great thing, so great that no one can fully express its greatness. - It is imperishable and like spirit. If you only knew all the powers of the human soul, nothing would be impossible for you. The imagination is fortified and perfected through *See The Master Key, as it deals with the subject, “The Art of Getting Rich.”418 THE GREAT BOOK OF MAGICAL ART faith in the power of your own soul, and each doubt destroys the effect of its labor. Faish must confirm the imagination, because it perfects the will. The reason why men have not a perfect imagination is because they are still uncertain about their power, but they might be perfectly certain if they only possessed true knowledge. If the imagination of a man acting upon another cannot always accomplish what he desires, it is because it és too weak to penetrate the armor of the soul of that other person, and a weak imagination has no effect upon another person if the latter is protected by a strong and re- sisting faith, and each one may strengthen his own faith and make his ‘soul invulnerable to evil influence and disease by believing in the supreme” power of his own soul.* ‘Those who are strong in their faith, and full of confidence that the divine power in man can protect him against all evil influences, whether they come from an incarnated or a disincarnated entity, cannot be harmed by either. But if a weak person is obsessed by such an evil influence and is unable to drive it out, then it is necessary that some other person who possesses that spiritual power should drive it out in his place. ‘A worm may grow in a hazelnut although the shell of the nut is whole, and there is no place where the worm could have entered. Like- wise, an evil spirit may enter into the body of a man and produce some disease without making a hole into him. If his mind is weak and his soul not protected by faith and confi- dence, it may enter; and therefore the best remedy is a strong mind, illuminated by the interior light of Wisdom and Magic. Ills of the body may be cured by physical remedies or by the power of the spirit acting through the soul. Ills of the soul are cured by the powers of the spirit (which are brought into action by faith), but to do this requires more than mere lip prayer and gibberish and idle ceremonies, but the consciousness of the spirit that if can accomplish that which it desires to do. A paternoster is useless if the lips speak it while the soul desires evil. He who is dressed up like a clergyman is therefore not necessarily a Spiritual person, although he may have been ordained by the church, To be ordained by man does not imply the possession of spiritual power; because such a power can only be given by the spirit; he who possesses Fear makes a person negative and liable to be infected. During the i epidemic. diseases, those who are not afraid of being infected are the least liable to become their victims. He who is confident that he cannot be infected by sorceries is not liable to become their victim. He who fears, thinks, or realizes nothing but il has no confidence in God (who is within him), he only imagines daeate and death, "and thus he creates disease in iy attracts disease is imagination’ and ultimatelMAGIC AND SORCERY 419 the power to cure discases and to drive out evil influences by the power of the spirit is ordained by true faith and Magic. The others are quacks and maleficants in spite of their superstitious beliefs, their illusory science, and their man-made authority Faith is a power of the soul and not of the ceremony. All fasting and praying done by hypocrites for the purpose of show- ing off their piety is the work of the devil (evil) in them. All blessings and benedictions with “holy water,” etc., are things which the evil spirits invented to make men believe that they could dis- pense with the God within their own soul, and find their salvation in ceremonies. ‘St. Peter is not superior to any man; neither can the evil spirits do anything to man but what doubt in him permits them to do. If we give the true faith out of our hand, we will be without it; if “belief in self” departs from the soul then will the evil spirits therein have free play.CHAPTER XVI. Astral Influences —Pneumatology. HE Orthodoxy of the Middle Ages looked upon angels and devils and departed human spirits as being personal entities. They personified the powers of good and evil and made of them cari- catures and monsters that flitted from place to place, attempting to sub- jugate the souls of men to bring them within their power. ‘The govern- mental institutions during those times were those of oligarchy, and the poor were dependent upon the favors of the rich. The power of the church was supreme, and the dictates of the clergy suffered no disobe- dience. Servility and the craving of personal favors were the order of the day, and this state of mind necessarily influenced and modified the religious conceptions of the people. The supreme spirit of the universe became degraded in their eyes to a personal tyrant, into whose favor they attempted to wheedle themselves by penitences, supplications, and by means of the intercessions of priests, who were supposed to be his favorites. Everything that could not be reconciled with existing preju- dices and opinions were attributed to the devil; and the horrors of the inguisitions, religious persecutions and witch-trials are too well known to be required to be recalled to the memory of the reader. THE PNEUMA OR SOUL. “Pneuma,” or “Soul,” means a semi-material spirit, an essence or form which is neither material in the common acceptation of that term, nor pure spirit. It is, like everything else in the universe, a form of will, and may be with or without any intelligence. Usually it means the connecting link between spirit and body ; but there are beings who belong entirely to the realm of the soul and have no such bodies as are commonly called “material.” Tt may be said that the soul is a certain state of activity of the will, and the same may be said of the physical body; for if we look at the universe as being a manifestation of will in motion, then all forms and objects that we know of, or which we can imagine, are certain vibrations of will, Thus, we may look upon physical nature as being constituted of a low order of vibrations; upon the soul as a higher octave of the same, and the spirit as being one higher still. If the physical body dies, 420ASTRAL INFLUENCES—PNEUMATOLOGY 421 the lower octave ceases to sound; but the higher one continues and will continue to vibrate as long as it is in contact with the highest ; but if the spirit has become separated from it, it will sooner or later cease its activity. ‘Thus, if to form the substance of the body of the paradisiacal man, “the man of new Olymp” (Devachan) and the lower essences of the soul, from which the spirit has departed, dissolve in the astral ele- ments to which they belong, asthe earthly dissolves the elements of the eartt This dissolution, however, does not take place immediately at the time of the separation of the soul from the body, but may require a long time. That which constituted the mind of a man (the astro) still continues to exist after the death of the body, although the astrum is not the person to which the astrum belonged. If a man has been true during his life, his spirit will be true after his death. If he has been a great astronomer, a magician or alchemist, his spirit will still be the same, and we may learn a great many things from such spirits, they being the remnants of the mind which once constituted the terrestrial man. ‘There are two deaths, or two separations. The separation of the spirit and soul from the body, and the separation of the spirit from the soul; or, to express it more correctly, of the spiritual from the merely intellectual and animal soul. If a person dies a natural death (i.-e., from old age) his passions have died out during his life, his selfish will having become weak and his mind like that of a child putting its confi- dence in its father, his spirit and soul will at the time of his death become free from material bonds and be attracted to a higher zone in spirit life." This kind of a soul does not enter into communication with mortals, because it has no desire for anything earthly. It does not “think” of speculate about terrestrial things or worry itself about its relatives or friends. It lives in a state of pure feeling, bliss and enjoyment. Such is the fate of those who die a natural death without develop- ment; but the condition of those who die prematurely without being regenerated, either by their own hands or in consequence of some acci- dent, differ greatly, because, although their souls have become forcibly separated from their bodies, the spirit does not therefore necessarily leave the soul, but may remain with it until another separation takes place. They remain in such cases human beings like the others, only * When the soul has passed through death, it is then in the essence of It remains with the works which it has produced there, and in this state it will behold those souls now in spirit life. In the unfathomable ‘world where the soul is, there is no end or object which that soul will have to attain. Where the carrion is, there will the eagles assemble. All that the soul desires will come to it. 1 The majority of souls depart from their terrestrial forms without spiritual understanding and development are connected therewith only by a small thread. Such souls having but little spetaaiy, wl will not exist in such glorious bliss as those whose spirituality has been unlolded upon the earth.422 THE GREAT BOOK OF MAGICAL ART with this difference: that they do not possess a physical body, and they remain in such a state until the time arrives when, according to the law of nature and their own predestination (Karma), their physical death should have taken place. At that time the separation of their higher and lower principles takes place. Up to that time they possess their astral bodies. Such bodies are invisible to those not developed, but they are visible to them, and have sensation* and perceptive faculties, and they perform in their thoughts that which they have been in the habit of performing during life, and believe that they are performing it physically. They still remain in the earth sphere, and are called Caballi, Lemures, etc. ‘They are still in full possession of their earthly desires and passions; they attempt to satisfy them, and are instinctively attracted to persons in whom they find cor- responding desires and passions, and to such places where they hope to satisfy them by entering into sympathy with such persons (mediums), and they are therefore often inclined to instigate such mediumistic per- sons to the commission of crimes and immoralities; neither can they avoid doing so, because by losing their physical bodies they have also lost the necessary amount of energy and will power to exercise self- control and to employ their reasoning faculties. They often haunt the places where they used to spend their time during life;t thus attempting to find relief from their burning thirst after the gratification of their desires. Wherever their thoughts attract them, they will go. If they have committed some crime, they may be bound by repentance to that place where it was perpetrated. If they have a treasure buried, care for their money may hold them there. Hatred or desire for revenget may tie them to their enemies; love may turn them into vampires, and connect them with the object of their passion, provided that there are some elements in the latter which will attract them, because the astral body of an evil person cannot influence the mind’ of a pure person, neither during life nor after death, unless they are mutually connected by some similarity in their mental organization.§ * Sensation is an attribute of life. If life resides in the astral body, the asteal body, will have sensation, and a8 long as that body is connected sympathetically with the dead physical body it may even feel any injury inflicted upon the latter. The physical body, if it 1s inanimate, has no sensation; the latter belongs to the inner man. Wherever ‘the center of consciousness is established, there is sensation. + Books might be filled with reliable accounts of haunted houses, and instances in which such ghosts have been seen ate exceedingly numerous. Some people. that may not be able to see them may feel them instinctively or even physically, cold wind or like a current of electricity passing through the body. 4Chinamen and Hindoos have been known to kill themselves for the purpose of revenge, so that their souls may cling to their enemies and trouble their minds oF drive them to suicide. It is also well proven that wars are often followed by numer- fous suicides occurring in the victorious army. {Such a case of vampirism is personally known to me, the author. A young man koilled himself on account of his passion for a married lady. ‘The latter lovedASTRAL INFLUENCES—PNEUMATOLOGY 423, Under certain circumstances, such human entities may become vi ble or manifest their presence in some manner. ‘They may appear in bodily shape, or remain invisible and produce sounds and noises—such as knocks, laughing, whistling, sneezing, howl- ing, groaning, sighing, walking, trampling, throwing stones and moving articles of furniture or other objects, and all this may be done by them for the purpose of calling the attention of the living, so that they may obtain an opportunity to enter into communication with them.* But not the appearance of supramundane or submundane visitors are caused by apparitions of the ghosts or astral bodies of suicides or victims of accidents, nor by the astral corpses and the evestra of the dead; but there are other invisible entities that may haunt the houses of mortals, and may become occasionally visible and tangible to the physical senses, if the conditions necessary for such a purpose exist. One of these classes is made up of the being called “phantasmata.” These ghost-like spirits are “nocturnal spirits,” having reasoning capaci- ties similar to those of man. They seek to attach themselves to men, especially to such as have little power of self-control, and over whom they may gain power. ‘There are a great many kinds of such spirits, good as well as evil ones, and they love to be near man. In this they are comparable to dogs, who are also fond of the company of men. But man can profit nothing from their company. They are empty shadows, and are only an en- cumbrance to him. They are afraid of red corals, as dogs are afraid of a whip; but the brown corals attract them.t hhim, but did not encourage his advances on account of her matrimonial obligations, fter his death his astral form became attracted to her, and as she was of a medium- istic temperament, he found the necessary conditions to become partly ‘materialized, Tt required a long continued effort until she finally became rid of the incubus, Tf our practitioners of medicine were better acquainted with occult facts, many “mysterious” cases that come under their observation might become clear to them, and they would soon obtain a deeper insight into some cases of mania, hysteria, hallucination, etc. * All such spirits are the product of imagination and will. If a person has an vil imagination, he creates a corresponding form in his mind, and if he infuses that form with his will he has then ereated a “spirit” t The author, recommends the wearing of red corals as a remedy against mel- ancholy and witchcraft. ‘They are ruled by the influence of the sun, while those of Grown color are under the influence of the moon, ‘The red ones are disagreeable not only to Phantasmata, but also to Monsters, Incubi, Succubi, and other evil spirits, Iint the brown corals. are agreeable to and attract them know of some cases of obsession, melancholy, depression of mind, hypockondria, tc, that have been successfully treated. by the wearing of red corals, while other frticles employed for the same purpose had no effect, and the cure could therefore not be attributed merely to the belief of the patient. ‘The ignorant will And it easier to ridicule such things than to explain them,424 THE GREAT BOOK OF MAGICAL ART Some people believe that such spirits can be driven away with holy water and by the burning of incense, but a genuine holy water cannot be had so long as no man is found holy enough to be able to sooner attract evil spirits than drive them away, because all evil spirits are attracted by things that are attractive to the senses, and if we wish to drive them away it would be more reasonable to employ disagreeable odors for such a purpose. The true and effective power against all evil spirits is the burning of Temple Incense and the exercise of a strong will. If we love all the source of all good with all our heart, mind and desire, we may be sure never to fall into the power of evil; but priestly ceremony—the sprin- kling of water, and the singing of incantations—are the inventions of clerical vanity, and they therefore take their origin from the source of all evil. Ceremonies were instituted originally to give an external form to an internal act ; but where the internal power fo perform such acts does not exist a ceremony will be of no avail except to attract such spirits as may love to mock at our foolishness. ‘Another class consists of the Incubi and Succubi, of which rabbinical traditions speak in an allegorical manner as having been created by the spilling of the seed of Adam (the animal man) while engaged with Lilith, his first wife (meaning a morbid imagination). Imagination is the cause of Incubi and Succubi and Fluidic Larva. The Incubi are male and the Succubi are female beings. They are the outgrowths of a lewd and intense imagination of men or women, and after they take form they are carried away. They are formed of the Sperma found in the imagination of those who commit the unnatural sin of Onan in thought and desire. Coming as it does from the imagination alone, it is no true Sperma, but only a corrupted salt (essence). Only a seed that enters the organs which Nature provided for its development can grow into a body.* If a seed is not planted in the proper soil, it will rot. If sperma does not come in the proper matrix, it will not produce anything good, but something useless. Therefore, the Incubi and the Succubi grown out of corrupted seed, without the natural order of things, are evil and useless, and Thomas of Aquinas has made an error by mistaking such a useless thing for a perfect thing. *1t is here not the question of merely visible and tangible things, but of the products of the mind, which are also substantial, and ‘which ‘may become visible and angible under certain. conditions. ‘The visible body as well as the terrestrial body act, ead own way. That which the visible body performs is done with the hands; the inner man. works ‘means of his imagination and will, The works of the former appear to us real; those of the latter like shadows.‘ASTRAL INFLUENCES—PNEUMATOLOGY 425 This sperma coming from the imagination is born in Amore Hercos. ‘This means a kind of love in which a man may imagine a woman or a woman a man to perform the connubial act with the image created in the sphere of his mind, From this act results an expulsion of useless ethereal fluid, impotent to generate a child, but capable of bringing Larvae into existence. Such an imagination is the mother of a luxurious unchastity, which, if continued, may render man impotent and woman sterile, because much of the true creative and formative power is lost by the frequent exercise of such morbid imagination. This is frequently the cause of moles, aberrations, miscarriages and malformations. ‘Such corrupted sperma may be taken away by spirits that wander about at night, and who may carry it to a place where they may hatch it out. ‘There are spirits that may perform an “actus” with it, as may also be done by witches, and in consequence of that “actus” many curious ‘monsters of horrible shape may come into existence. If such monsters are born from a powerful, conscious imagination, the same consciousness will also be created in them. The spirits of night may use all that is born from such sperma according to their pleasure, but they can use nothing of a human char- acter or possessing true spirit. Amios Hercos is a state of the invisible body, and is caused by an overheated imagination, stimulated to such an extent as to eject sperma, out of which Incubi and Succubi may grow. In ordinary Pollutionibus Nocturnalis, the body loses sperma without any effort of the imagination, and the spirits of night can therefore not use it for their purposes. If women who have passed beyond the age of fertility and are unchaste and of a vivid imagination, they may also call such things into existence. Tf persons of either sex have lewd desires and an active imagination, or if they are passionately in love with another person of the opposite sex and unable to obtain the object of their desire and fancy, then an Incubus and Succubus may take the place of the absent object, and in this way sorcerers may call Succubi and witches Incubi into existence.* * Medieval occult literature and that of Modern Sj contain many exampl of Incubi and Suceubiy some having appeared visibly and tangibly; others, though tunseen, were touched and felt. Stich cases are at the present day much more numerous than is commonly be- lieved, but they can only “materialize” if the necessary conditions are given. They are therefore only felt during a state of sickness, and after the recovery of the patient they disappear, because they cannot draw the elements necessary for materialization out of healthy constitution, Such Suceubi_and Incubi_are therefore the products of a physical and morbid sed state. The morbid imagination creates an image, the will of the person426 THE GREAT BOOK OF MAGICAL ART To prevent such unfortunate occurrences, it is necessary to be chaste, honest and pure in thought and desire, and whoever is unable to remain 80 should not remain single.* Imagination is a great power, and if the world knew what strange things might be produced by the power of imagination the public author- ities would cause all the idle persons to go to work and to employ their time in some useful manner, and they would take care of those who are unable to control their own imagination in order that such evil results should be avoided. The so-called dragon is an invisible being, which may become visible and appear in human form and cohabit with witches. This is accom- plished by means of the sperma which is lost by Onanists, fornicators and prostitutes in acte venero, and which such spirits use as a corpus to create for themselves a human form, because the whole of the human form is typified in the sperma, and if such spirits use the sperma of a certain person, it is as if one man puts on the coat of another, and then fe are the form of that person and resemble him in all his parts and fetails. ‘Another hideous monster is the Basilisc, created by Sodomy, and also the Aspis and Leo, There are innumerable bastard forms, half men, half spiders or toads, etc,, inhabiting the astral plane. If such forms are sufficiently dense to become visible, they appear like a colored shadow or mist, They have no life of their own, but they borrow it from the person who called them into existence, just as the shadow is cast by a body, and where there is no body there can be no shadow. They are often generated by idiots, immoral, depraved or diseased persons, who lead irregular and solitary lives and who are addicted to bad habits. The coherence of the particles composing the bodies of such beings is not very strong, and they are afraid of draughts of air, light, fire, sticks and weapons. They are a sort of airy appendix to the body of their parents, and there is sometimes such an intimate connection between objectifies it, and the nerve aura can render it substantial to sight and touch; more- ‘over, having once been created, they attract to themselves corresponding influences from the soul of the world, * Animal instincts cannot be suppressed, and the “flesh” cannot be “mortified” except by awakening a higher psychical activity in the place of the lower ones, or by an exaltation of the spiritual nature over the animal principle in man. ‘Abstinence in acts is useless for spiritual development, unless it is followed by ‘abstinence in thought, Enforced celibacy does not make a priest. A true priest is Saint, and saints are persons who have outgrown their carnal desires. + They cannot, however, become. visible unless they can draw some of the astral essence from the person or persons in whose presence they desire to appear; in other ‘words, persons must be mediumists to produce such manifestations of form.ASTRAL INFLUENCES—PNEUMATOLOGY 427 them and the body of their progenitors that if an injury is inflicted upon the former it may be transmitted to the latter. They are parasites drawing vitality out of the persons to whom they are attracted, and they may exhaust the vitality of the latter very soon if such persons are not very strong.* Some such beings influence men according to their qualities; they watch them, increase and deepen their faults, find excuses for their mistakes, cause them to wish for the success of evil actions, and grad- ually absorb their vitality, They fortify and support the imagination in the operations of sorcery; they sometimes utter false prophecies and give out misleading oracles. If a man has a strong and evil imagination and wishes to injure another, such evil spirits are always ready to lend a helping hand for the accomplishment of his purpose. Such things may render their victims insane (obsession), if the latter are too weak to resist their influence. A healthy and pure person cannot be obsessed by them, because such larvae can only act upon men if the latter make room for them in their minds. A healthy mind is a castle that cannot be invaded without the will of the master; but if they are allowed to enter, they excite the passions of men and women; they create cravings in them; they produce bad thoughts, which act injuriously upon the brain; they sharpen the animal intellect and suffocate the moral sense. Evil spirits obsess only those human beings in whom the animal nature is preponderating. " Minds that are illuminated by the spirit of truth cannot be possessed. Only those who are habitually guided by their own lower impulses may become subject to their influence. Exor- cism and ceremonies are useless in such cases. A strong will and absti- nence from all evil thoughts that may stimulate the imagination or excite the brain are the only true remedies. Some believe in having a priest prayt over them, but this is useless. *The writer will here give a very good description of some of the modern spi materiazaion., The Nay appendic" astral form) usualy comes ott of the Side of the medium, in the region of the spleen, "Mediums need not nesessarly be Gepraved persons, bat there mest be some fault in their organization, else the come: Sination of their principles would be too. strong to part with some of theit astral subsifoteriaising medi be very good people, but. soit aterialising mediums may be very good people, but so may lead to the development of ‘such ‘mediamship -whia the end. + By “praying” is meant the exercise of the spiritual will “Ob, you stupid. and foolish priest who knows:nothing! because you imagine yourself to’ Be able to drive away evil spirits with sweet-smelling incense, such as is enjoyed by good and. evil spirits alike. If, instead of your incense, you were to take Asafatida, then might Jou succeed in driving away the evil spirits, and the good ones besides.” lives and vicious habit may prove very injurious428 THE GREAT BOOK OF MAGICAL ART The cure of obsession is a purely psychical and moral act. ‘The obsessed person should use true “faith in sclf” and abstinence, and after that a strong-willed person should will such spirits to depart.* The ‘reason why those who have never developed the inner sight (spiritual) cannot see such astral entities is because they are transparent as air. You cannot see the air unless you produce a smoke in it, and even in that case you do not see the air itself, but the smoke that is carried by the air. But we may feel the air when it moves, and we may also occasionally feel the presence of such entities, if they are dense enough to be felt. Moreover, the purpose of our physical senses is to perceive the objects that exist on the plane for which these senses are adapted, and therefore the physical senses exist for the purpose of seeing physical things, and the senses of the inner man are made to sce things of the spiritual plane. ‘When the outer senses are inactive, the inner senses (spiritual sight) may awaken to life, and we may see the objects on the astral plane as we see things ina dream. There are also some poisons by which the organic activity of the body may be suppressed for a time, and the consciousness of the inner man be rendered more active, and which may therefore enable us to’ see the things on the astral plane. But such poisons are destructive of reason, and very injurious to the health. In fevers, deliriums, etc., such things may also be seen. ‘Some of them may be the creations of the mind of the patient, others may have been created by the morbid imagination of another person, as described above.+ But if such entities are invisible under normal conditions to a human being, they may be well enough perceived by a human elementary con- sciously existing on their plane, and what is still more, depraved human ‘It often happens that bodily diseases are the cause of morbid desires. A disease of the skin (pruritus voginae or scroti) may cause erotic desires; a displacement of the womb, an erosion ulcer, or inflammation of the os uteri cause mental depression and hysteria; piles may cause melancholy, etc, ete-; but all such causes are, in their turn, the effects of previous causes that may have a psychical origin, and they estab- lish ‘the conditions by which elementary influences may act. t Experiments that have been made in London with the inhalations of various cthers—chloroform, nitrous oxide gas, and hydrocarbonates—have had the effect of producing such hallucinations. Before these gases were known, fumigations of poi- fonous substances were used for such persons. ‘The receipt for the materials used for. such fumigations were kept very secret, fon account of the abuse that might have been made of such a knowledge, and in consequence of which a person may be even made insane. ‘ne of the most Bective fumigations used by the writer for the purpose of causing apparitions is made of Henbane mixed with Temple Incense je fumigations to drive away evil spirits are made of sulphur mixed with Temple Incense. For the first use one-third Henbane and two-thirds Temple Incense. For the second use one-third Sulphur and two-thirds Temple Incense.ASTRAL INFLUENCES—PNEUMATOLOGY 429 characters may take themselves the forms of animals and monsters to which they were brought to resemble by their evil thoughts. Form is nothing but an appearance representing a character and the character shapes the form. If the character of a person is thoroughly evil, it will cause the astral form to assume a hideous form. Therefore the souls of the depraved may appear in animal shapes.* Pure spirit has no form. It is formless like the sunshine, But as the sunshine causes the elements of matter to grow into plants, likewise the soul substances may be formed into beings having shapes, through the action of the spiritual rays. There are good spirits and spirits of evi; planetary spirits and puri- fied spirits. There are the spirits of the four elements, and there are many thousand different kinds. ‘There is a never-ending chain of births and transformations taking place in the world, of causes (spirits) as in the world of effects (forms). The lives of some such entities extend over enormous periods of time; others have only a short individual existence. ‘According to the Brakminical teachings, there are seven main classes of spirits, some of them having innumerable subdivisions: 1st. Arupa (formless spirits), planetary spirits—the intelligent sixth principle of the planet whose product they are. and. Rupa Devas (having forms). High planetary spirits. Dhyan Cholans. 3rd. Pisachas and Mohinins. Male and female elementaries, con- sisting of the astral forms of the dead, they may be obsessed by cle- mentals and cause Incubi and Succubi. 4th. Mara Rupas: Forms of desire or passion. Souls doomed to destruction, sth. Asuras: Elementals (Gnomes, Sylphs, Undines, Salamanders, etc.). They will develop into human beings in the next Manvantara (cycle of evolution). 6th. Beasts: Elementals having animal forms, monstrosities. 7th. Raksasas or demons: Souls of sorcerers and of men with great intelligence, but with evil tendencies, Criminals for the advance- ment of science, dogmatists, sophists, vivisectionists, etc., furnish mate- ial for the development of such “devils.” The Asuras are often called Devas, and are worshipped in many places in India, They are the guardian spirits of certain places, gardens, houses, etc., and have temples of their own. ‘There are many thousand varieties. Each child receives at the time pounitis i confirmed by Suedenborg in bis description of Hell and also by Jacob ockme. ‘The animal soul of the departed takes the form and shape of that animal whose character predominated in his constitution.