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To the spirit Kuiphiah, the membrane of the nose ;
To the spirit Pugrah, the bridge of the nose ;
To eleven thousand spirits of spirit, the hairs of the nose, one each ;
To the archangel Tuphtuphtuphal, the right eye ;
To the archdevil Upsusph, the left eye ;
The parts thereof in trust to be divided among their servitors ; as the
right cornea, to Aphlek ; the left, to Urnbal ; mighty spirits are they, and
bold !
To the archdevil Rama,3 the right ear and its parts ;
To the archangel Umumatis, the left ear and its parts ;
The teeth to two-and-thirty letters of the sixfold Name: one to the air,
and fifteen to the rain and the ram, and ten to the virgin, and six to the
Bull;
The mouth to the archangels Alalal and Bikarak, lip and lip;
The tongue to that devil of all devils Yehowou.4 Ho, devil! canst thou
speak?
1 2
Col. Olcott, the theosophist. ? the spirt of motor-cars.
3 4
Vishnu, the preserver. Jehova.
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APPENDIX II
The pharynx to Mahabonisbash, the great angel;
To seven-and-thirty myriads of legions of planetary spirits the hairs of
the moustache, to each one;
To ninety and one myriads of the Elohim, the hairs of the beard; to
each thirteen, and the oil to ease the world;
To Shalach, the archdevil, the chin.
So also with the lesser relics; of which are notable only: to the Order,
the heart of our Father: to the Book of the Law, his venerable lung-
space to serve as a shrine thereunto: to the devil Aot, the liver, to be
divided: to the angel Exarpt and his followers, the great intestine: to
Bitom the devil and his crew, the little intestine: to Aub, Aud, and
Aur, the venerable Phallus of our Father: to Ash the little bone of the
same: to our children K., C., B., C., G., T., N., H., I., and M., his
illustrious finger-nails, and the toe-nails to be in trust for their children
after them: and so for all the rest; is it not written in our archives?
As to his magical weapons, all vanished utterly at the moment of his
Passing Over. Therefore they carried away our Father s body piece
by piece and that with reverence and in order, so that there was not left
of all one hair, nor one nerve, nor one little pore of the skin. Thus
was there no funeral pomp; they that say other are liars and blasphemers
against a fame untarnished. May the red plague rot their vitals!
Amen. Thus, O my Brethren, thus and not otherwise was the Passing Over
of that Great and Wonderful Magician, our Father and Founder. May
the dew of his admirable memory moisten the grass of our minds, that
we may bring forth tender shoots of energy in the Great Work of Works.
So mote it be!
BENEDICTVS DONINVS DEVS
NOSTER QVI NOBIS DEDIT
SIGNVM
R. C.
1902
AN ESSAY IN ONTOLOGY
WITH SOME REMARKS ON CEREMONIAL MAGIC
mystics of the type of Caird as being
orthodox exponents of the religion of Christ.
O Man, of a daring nature, thou subtle pro-
The Hindus enumerate Brahm, infinite in
duction!
all dimensions and directions indistinguish-
Thou wilt not comprehend it, as when under-
able from the Pleroma of the Gnostics and
standing some common thing.
Maya, illusion. This is in a sense the ante-
ORACLES OF ZOROASTER.
thesis of noumenon and phenomenon, nou-
IN presenting this theory of the Universe to menon being negated of all predicates until
the world, I have but one hope of making it becomes almost extinguished in the Nichts
any profound impression, viz. that my theory under the title of the Alles. (Cf. Max Müller
has the merit of explaining the divergences on the metaphysical Nirvana, in his Dham-
between the three great forms of religion now mapada, Introductory Essay.) The Bud-
existing in the world Buddhism, Hinduism dhists express no opinion.
and Christianity, and of adapting them to Let us consider the force-quality in the
ontological science by conclusions not existences conceived of by those two religions
mystical but mathematical. Of Mohamme- respectively, remembering that the God of
dism I shall not now treat, as, in whatever the Christian is infinite, and yet discussing
light we may decide to regard it (and its the alternative if we could suppose him to be
esoteric schools are often orthodox), in any a finite God. In any equilibrated system of
case it must fall under one of the three forces, we may sum and represent them as a
heads of Nihilism, Advaitism, and Dvaitism. triangle or series of triangles which again
Taking the ordinary hypothesis of the resolve into one. In any moving system, if
universe, that of its infinity, or at any rate the resultant motion be applied in a contrary
that of the infinity of God, or of the infinity direction, the equilibrium can also thus be
of some substance or idea actually existing, represented. And if any one of the original
we first come to the question of the possi- forces in such a system may be considered,
bility of the co-existence of God and man. that one is equal to the resultant of the re-
The Christians, in the category of the ex- mainder. Let x, the purpose of the universe,
istent, enumerate among other things, whose be the resultant of the forces G, S, and M
consideration we may discard for the (God, Satan, and Man). Then M is also the
purposes of this argument, God, an infinite resultant of G, S, and -x. So that we can
being; man; Satan and his angels; man regard either of our forces as supreme, and
certainly, Satan presumably, finite beings. there is no reason for worshipping one
These are not aspects of one being, but rather that the other. All are finite. This
separate and even antagonistic existences. argument the Christians clearly see: hence
All are equally real; we cannot accept the development of God from the petty
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joss of Genesis to the intangible, but self- We may now shift our objective. The
contradictory spectre of to-day. But if G be Hindus cannot account intelligibly, though
infinite, the other forces can have no they try hard, for Maya, the cause of all
possible effect on it. As Whewell says, in suffering. Their position is radically weak,
the strange accident by which he anticipates but at least we may say for them that they
the metre of In Memoriam:  No force on have tried to square their religion with their
earth, however great, can stretch a cord, common sense. The Christians, on the other
however fine, into a horizontal line that hand, though they saw whither the
shall be absolutely straight. Manichean Heresy1 must lead, and crushed
The definition of God as infinite therefore it, have not officially admitted the precisely
denies man implicitly; while if he be finite, similar conclusion with regard to man, and
there is an end of the usual Christian reasons denied the existence of the human soul as
for worship, though I daresay I could myself distinct from the divine soul.
discover some reasonably good ones. [I Trismegistus, Iamblichus, Porphyry,
hardly expect to be asked, somehow.] Boehme, and the mystics generally have of
The resulting equilibrium of God and man, course substantially done so, though occa-
destructive of worship, is of course absurd. sionally with rather inexplicable reservations, [ Pobierz całość w formacie PDF ]