Journal of The Western Mystery Tradition v2n14

Journal of the Western Mystery Tradition
No. 14, Vol. 2. Vernal Equinox 2008
Publisher
J. S. Kupperman
Editorial Staff
J. S. Kupperman
Frater L.
Samuel Scarborough
Web Design and An Hermetic Frederick

Development Explosion - Hockley: A
J. S. Kupperman
Editorial Hidden Force
Contributors by Frater L. behind the 19th
Teresa Burns The 1800s saw a Century English
David Harrington new revival of Occult Revival
J. S. Kupperman Western
esotericism, here we
by Samuel
Frater L.
Samuel Scarborough explore just a few of Scarborough
the influences upon This article will show
Dean F. Wilson
that revival. the life and work of
Wolf Frederick Hockley,
as well as the
Excerpts from connections that he
Pascal Beverly had with many of
Randolph’s the major people
Eulis!, and an that helped to bring
Introduction to about the Occult
Revival in England
His Work during the latter
The Cover Art: The by Teresa Burns nineteenth century.
Chariot - J. S. Kupperman Excerpts from Eulis!,
by P.B. Randolph,
and an introduction

Based upon Eliphas to his work. The
Levi's famous tarot most famous work
trump, colored using the of the founder of
scales of the Order of the American
Rosicrucianism,
Golden Dawn.
Randolph is now
virtually ignored.

Poetry and
Fiction
Judgment Seals -
Book Reviews David Harrington
The Great Aleph - Dean F.
Alchemical Work of Wilson
Eirenaeus Teth - Dean F.
Philalethes - review by J. Wilson
S. Kupperman Dancing by Flame
On Becoming an and Shadow -
Alchemist - review by J. Wolf
S. Kupperman
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Next Issue, No. 15: Magical Languages

Journal of the Western Mystery Tradition No. 14, Vol 2. (Vernal Equinox, 2008). The Journal
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An Hermetic Explosion
editorial by Frater L.
This issue of the Journal of the Western Mystery

Tradiiton features some personalities that every
student "thinks" they know about, and can place in
the "succession" of networks and relationships that
lead up to the "Hermetic Explosion" of the late
nineteenth and early twentieth century. Frederick
Hockley is often mentioned in connection with
research on the origins of the Golden Dawn system
of magic, notably on manuscripts that he may or not
have possessed, bearing on the origins of the
Cypher Documents ; Pascal Beverly Randolph is
hardly mentioned in "polite society", most casual
observers associating him above all with faintly-
scandalous "magical sexuality". The JWMT
editorial team hope that readers will discover much
more about these important practitioners from the
excellent papers presented here, and profit from the
balanced viewpoints and hitherto little-known facts
presented therein.
The theme for JWMT Autumnal Equinox 2008 will

be Magical Languages. Or perhaps that should be
the Language of Magic? We wish everyone
pleasurable and profitable reading !
Index
Excerpts from Pascal Beverly Randolph’s Eulis!,

Rosicrucian and an Introduction to His Work
Confession
Join the by Teresa Burns
Brotherhood of
Eulis! Of all the magicians and esotericists associated with
Description of the nineteenth century occult revival, few were
other Works more simultaneously flamboyant, mysterious,
villified, and popular than Pascal Beverly
Randolph. His father may have been Edmund
Randolph, the slave-owning governor of Virginia
who was George Washington’s first Attorney
General; or he may have been William Beverly
Randolph of the same wealthy Virginia family; or
an unknown “William Randon,” and/or a
descendent of Pocahontas. His mother Flora Clark,
depending on when the story is told, may have been
a Black princess from Madagascar, a native-
American, an abandoned African-American
mistress of a wealthy white man, or all of the above.
[1]
Orphaned at an early age, he grew up on the streets

of New York City in the 1840s before re-emerging
as part of the early American spiritualist movement.
Soon an “M.D.” appeared after his name and the
spiritualist became a physician whose specialty was
sex. By the late 1860s he was “The Rosicrucian”
who wrote about magic mirrors and founded the
oldest Rosicrucian order in the United States, the
Fraternitas Rosae Crucis; by 1873, after surviving
a series of personal disasters, he published The New
Mola, where he declares he will reveal the secret of
the Ansairah priesthood of Syria.
The very next year, 1874, Randolph published his

most famous work, Eulis!, which included a long
treatise on “Affectional Alchemy.” The excerpts
here are all published from that work. Randolph
seemed to be trying to revive a “Brotherhood of
Eulis,” styled after an initiatory process he likened
to the Eleusinian Mysteries. His final two works,
The Ansairetic Mystery and The Mysteries of Eulis,
were distributed privately, presumably to
Brotherhood members, but were published for the
general public in 1997.[2]
In his tour de force intellectual history of the

eighteenth and nineteenth century occult revival in
English-speaking countries, The Theosophical
Enlightenment, Joscelyn Godwin says:
Randolph’s books, taken as a whole, contain the

nineteenth century’s fullest compendium of
practical magic: not the ceremonial kind found in
Barrett’s Magus, nor the Ficinian and Kabbalistic
kind compiled by Eliphas Levi, but magic presented
without antique jargon as a way for modern men
and women to increase their happiness and to
control their lives. The essentials of his practical
teaching are contained in Seership, which is on the
use of magic mirrors to develop clairvoyance and
other psychic powers, and in The Ansairetic
Mysteries and Eulis, which is the longest of his
sexual treatises. Both books would become
fundamental documents of the Hermetic
Brotherhood of Luxor.[3]
John Patrick Deveney, in his preface to Paschal

Beverly Randolph: A Nineteenth Century Black
American Spiritualist, Rosicrucian, and Sex
Magician, says:
In occult circles, where his name and works

continue to be known, Randolph has become more
of a myth than a man, the subject of much
misinformation and vast conspiratorial theories.
From the early 1860s on he was ‘The Rosicrucian,’
associated in the popular mind with crystal gazing,
drugs (especially hashish), secret Oriental
brotherhoods, and sex. He was infatuated with
women from his earliest years, and also spent most
of his mature life trying to improve the lot of
women trapped in Victorian marriages by teaching
his notions of true sexuality. Beyond this, however,
and fundamentally he was a practical occultist and a
sexual magician, with a coherent and imaginative
view of the universal role of sexuality. His work
stands out strongly from the antiquarian
compilations of the armchair occult theoreticians of
the era and from the secondhand platitudes of the
spiritualist movement from which he emerged. He
was the forerunner of modern occultism and it was
to him more than to anyone else that the
transformation of the occult world from the 1870s
through the 1890s is due.[4]
Why, then, did he wind up nearly forgotten?

Certainly his race was one reason—even while the
Hermetic Brotherhood of Luxor used and revised
some of his writings, Madame Blavatsky and others
referred to him as the “Nigger.” Gustave Meyrink,
who thought enough of Randolph to translate one of
his novels into German, used the same term.
Randolph himself said that much of what he knew
was dismissed until he labeled it “Rosicrucian”:
“Early in life I discovered that the fact of my
ancestry on one side, being what they were, was an
effetual estopa1 on my preferment and
advancement, usefulness and influence. I became
famous, but never popular. I studied
Rosicrucianism, found it suggestive, and loved its
mysticisms. So I called myself ‘The Rosicrucian’,
and gave my thought to the world as Rosicrucian
thought; and lo! the world greeted with loud
applause what it supposed had its origin and birth
elsewhere than in the soul of P. B. Randolph.”[5]
Through the 1860s, Randolph was heavily involved

in the Abolitionist movement; he dedicated a book
to Abraham Lincoln and was, according to some,
Lincoln’s friend. After Lincoln’s assassination he
was one of those accompanying the body west on
the train, but was asked to get off because of his
race. For all of Randolph’s struggles against
injustice, one might suppose he would appear in
history books only a few lines below Frederick
Douglas, and arguably Randolph was the second
most well-known African American man in the
United States. Like Douglas, he was an
Abolitionist; like Douglas, he sought to improve the
economic status of southern Blacks through
education; like Douglas, he spoke up for women’s
rights.
The Abolitionist movement and spiritualism went

hand-in-hand, so the problem for those closest to
him wasn’t Randolph’s occult beliefs. It was that he
seemed to make enemies very easily, even among
the communities he was trying to help. Also, while
both men were writers, today Douglas’s prose, in
works like Narrative of the Life of Frederick
Douglass, sounds very modern compared to that of
Randolph, and most readers’ views of race and
gender today are more similar to that of Douglas.
While Randolph was a fiery anti-slavery speaker, he
prose is full of whole passages discussing the innate
differences between people based on their race,
nationality, hair color, or eye color; his attitudes in
these cases often seem more similar to those of the
whites who made racial slurs against him than those
of his political allies like Douglas. He is at pains to
say he is a descendent of the “Queen of
Madagascar” and “not a drop of continental
African, or true Negro blood runs through me,”
though he quickly adds that it wouldn’t matter if
there were.
Similarly, while Randolph’s defense of women runs

throughout his work, and while his celebration of
love and sexuality as a cure for all ills seems a
revolutionary thought for white Victorians, he has
very fixed ideas about gender roles. Though he
came of age in the New York spiritualism
communities where views on the spirit world were
intermingled with ideas ranging from free love,
socialism, feminism, vegetarianism, natural cures,
and tax reform, he would recant spiritualism and
free love by the late 1850s, after journeying through
the English and French occult circles. (Frederick
Douglas, meanwhile, would be nominated by
another spiritualist feminist, Victoria Woodhull, to
be her vice-presidential candidate when she became
the first woman to run for U.S. President in 1872.)
In England, as Randolph performed as a spiritualist

and public trance speaker, he says he “became
acquainted with a few reputed Rosicrucians” who
included Hargrave Jennings, Edward Bulwer-
Lytton, Kenneth McKenzie and others. He became
interested in crystal scrying, and became the
correspondent of many others who would revive a
“Rosicrucianism” based on arcane European and
English texts in ways Randolph’s never would be.
He met and for many years corresponded with
Frederick Hockley, who had his own John Dee and
Edward Kelley style of scrying set-up; he
befriended Emma Harding Britten, who later
formed the “Orphic Circle.” Then Randolph went to
France, where depending upon the account, he met
everyone from Eliphas Levi to Napoleon III.
Looking for a moment of the different accounts of

his encounter with Levi will show the problem with
trying to piece together a history of Pascal Beverly
Randolph from the accounts of other esotericists.
R.S. Clymer, in his colorful but hard-to-swallow
history entitled The Rosicrucian raternity in
America (1928), devotes many pages to Randolph’s
time in France, and informs us that during this time,
“Napolean ruled over the life F of the nation, while
Levi ruled its mind. In his own right Randolph
himself was a ruler. His knowledge was frequently
considered incredible for a mortal. He was aware
that the three—Napoleon, Levi, and himself—were
to meet in order to fulfill the Karma of previous
incarnations.” And indeed, says Clymer, this
happens. Soon Clymer relays an amazing story
reputedly from Levi, where Levi recounts a series
of accurate predictions about his life given by
Randolph, and Randolph’s vision of Levi as
Appollonius of Tyana.[6]
Unfortunately, this almost certainly never

happened. Levi’s reported evocation of Appollonius
of Tyana occurred in England in 1854, while
Randolph was still in the United States.[7]
But before we dismiss all of the rest of the

Randolph stories with this one, consider the
problem Randolph presents: he mixes with almost
all of the men and women associated with starting
different esoteric secret societies in the United
States. He writes the only detailed book on magic
mirrors in his time period; ties scrying with sex-
magic, then shifts to another topic before anyone
catches up. Most of the late nineteenth century
esoteric orders, save those he founded, don’t claim
him, and its nearly impossible to separate out what
is due to racism and what is due to Randolph’s
erratic behavior or how much the first caused the
second. Most of what we have in writing is sheer
gossip, most of it full of errors. For instance, no one
knows for sure why Randolph and Madame
Blavatsky developed a sudden, pointed hatred for
each other. Some say they had a telepathic
connection Blavatsky detested; many recount their
“magickal duel” that supposedly caused Randolph’s
death by suicide. Writers from Meyrink to Ayton –
but notably, all white writers -- recount the ways
this duel took place: usually it involves a magickal
pistol and Blavatsky turning Randolph’s “Black
Magic” back upon himself so he commits suicide.
Yet in many other places Randolph writes against
“Black Magic.”
In his biography of Randolph, John Deveney

recounts different versions of this “occult duel” that
supposedly led to Randolph’s shooting himself, and
says that “even in the kindest light” many of the
details must be wrong, such as reports of Blavatsky
actually “firing” the pistol from India (she was not
in India until several years after Randolph died.)[8]
Meanwhile, when later HBL writing warns against
using sexual magic for power and suggests it will
drive one to delusion, one manuscript adds that
Randolph’s suicide was an example of “the
calamitous consequences of imperfect initiation.”[9]
Yet beneath the swirl of personality, it is easy to see

clear connections between Randolph and those
orders who are not comfortable with him. Writers
from Rene Guenon to Deveney to Godwin have
suggested that one of the Hermetic Brotherhood of
Luxor’s primary antecedents was Randolph’s
“Brotherhood of Eulis.” When Randolph begins
writing on love, “affectional alchemy,” and sexual
magic in the 1870s and claims to have found the
true secret of Eulis in an initiatory society in the
near East, he ads: “Many will suspect from our true
name — BROTHERHOOD OF EULIS —that we
really mean “Eleusis,” and they are not far wrong.
The Eleusinian Philosophers (with whom Jesus is
reputed to have studied) were philosophers of Sex;
and the Eleusinian Mysteries were mysteries
thereof.”[10] The word Eulis seems to most likely
come from Greek êôs—meaning, depending on
context, dawn, daybreak, life, the East, or even Êôs,
the Goddess of Dawn, whose name is hidden in
Christian “Easter.”
The first grade of the Hermetic Brotherhood of

Luxor Order was Grade of Eulis, and the HBL
circulated Randolph’s manuscripts, even while
warning that Randolph himself was only “half-
initiated.”[11] The Brotherhood of Luxor as
Blavatsky describes it, “with all its Near Eastern
echoes, appears to bear a closer resemblance to
Randolph’s Rosicrucians than it does to her own
later Indian or Tibetan mahatmas.”[12] The Hermetic
Brotherhood of Luxor’s close resemblance to the
Hermetic Brotherhood of Light has been noted by
many; because of this, and because of OTO co-
founder Karl Kellner’s association with the
Hermetic Brotherhood of Light, Francis King
suggests that the most “immediate source” of
Kellner’s rituals seems to have been a group of
European followers of the American occultist P.B.
Randolph.”[13]
Having Randolph’s “Mysteries of Eulis,” rather

than a collection of antiquarian texts, as one of the
bases of revived Rosicrucianism, calls many of
Rosicrucianism’s very definitions into question. If
Paschal Beverly Randolph was indeed the
"Supreme Grand Master" of the Rosicrucian Order,
as he and later Clymer said he was, doesn’t that
make Rosicrucianism “descend” from the Eleusian,
or Anserietic, or some other Mysteries, rather than
from a mystical Christian Rosenkreutz or three
European manifestos. . . or does his Rosicrucianism
“descend” from anything in the physical world at
all? The argument is most bizarely illustrated by the
early twentieth century battles between the two
main American Rosicrucian groups, headed by H.
Spencer Lewis and Reuben Swinburne Clymer.
Clymer, as we’ve seen, considers Randolph the
Supreme Grand Master, and attacks Lewis’s
Rosicrucians for, among other things, their
connection to the O.T.O. Meanwhile the Societas
Rosicrucian in Anglia, many of whose early
members were one-time Randolph correspondents,
stays conspicuously silent, though its one-time
head, Golden Dawn co-founder W.W. Westcott,
moved in the same circles as Mackenzie, Hockley,
Yarker, and of course, Randolph. The only
surviving copy of Randolph’s Mysteries of Eulis
comes from Jonathan Yarker.
Where does “The Rosicrucian” say about the origin

of his Order? Here is Randolph’s answer, from the
“Affectional Alchemy” section of Eulis!:
I am induced to say thus much in order to disabuse

the public mind relative to Rosicrucianism, which is
but one of our outer doors—and which was not
originated by Christian Rosencrux; but merely
revived, and replanted in Europe by him subsequent
to his return from oriental lands, whither, like
myself and hundreds of others, he went for
initiation.
The Rosicrucian system is, and never was other else

than a door to the ineffable Grand Temple of Eulis.
[14]
Index
Bibliography
Clymer, RS 1935-1936, The Rosicrucian Fraternity

in America; Authentic and Spurious
Organizations .. Library edn, Pa., Rosicrucian
Foundation, Quakertown.
Cranston, SL 1993, HPB : The Extraordinary Life

and Influence of Helena Blavatsky, Founder of the
Modern Theosophical Movement, Putnam, NY.
Deveney, JP 1997, Astral Projection or Liberation

of the Double and the Work of the Early
Theosophical Society, Theosophical History,
Fullerton, CA.
Deveney, JP 1997, Paschal Beverly Randolph : A

Nineteenth-Century Black American Spiritualist,
Rosicrucian, and Sex Magician, State University of
New York Press, Albany, NY.
Godwin, J, Chanel, C& Deveney, JP 1995, The

Hermetic Brotherhood of Luxor : Initiatic and
Historical Documents of an Order of Practical
Occultism, Weiser Books, York Beach, Me.
Gutierrez, C 2005, The Occult in Nineteenth-

Century America, Davies Group, Aurora, CO.
Hermes Trismegistus & Randolph, PB 1871,

Hermes Mercurius Trismegistus; His Divine
Pymander. Also, the Asistic Mystery, the
Smaragdine Table and the Song of Brahm,
Rosicrucian Pub. Co., Boston, MA.
King, F 1970, Ritual Magic in England, 1887 to the

Present Day. Spearman, London.
McIntosh, C 1997, The Rosicrucians : The History,

Mythology, and Rituals of an Esoteric Order, 3rd
rev. edn, Weiser Books, York Beach, ME.
McIntosh, C 1972, Eliphas Lévi and the French

Occult revival, Rider, London.
Monroe, JW 2008, Laboratories of Faith:

Mesmerism, Spiritism, and Occultism in Modern
France, Cornell University Press, Ithaca, NY.
Randolph, PB 1992, Magia Sexualis : Die

Sexualmagischen Lehren der Bruderschaft von
Eulis, Dt. Erstausg edn, Ed. Ananael, Wien.
Randolph, PB 1969, Magia Sexualis, Le Prat, Paris.
Randolph, PB 1874, Eulis! the History of Love,

Randolph Pub. Co, Toledo, OH.
Randolph, PB 1873, The New Mola! The secret of

mediumship; a hand book of white magic,
magnetism and clairvoyance. The new doctrine of
mixed identities! Rules for obtaining the
phenomena, and the celebrated rules of Asgill, a
physician's legacy, and the Ansairetic mystery, P.B.
Randolph, Publisher, Toledo, OH.
Randolph, PB 1869, Love and its hidden history. A

book for man, woman, wives, husbands, and for the
loving and the unloved .. 4th ed. entirely rewritten
edn, W. White and Co, Boston, MA.
Randolph, PB & Clymer, RS 1930, Seership, guide

to soul sight; a practical guide for those who aspire
to develop the vision of the soul; the magic mirror
and how to use it, The Confederation of Initiates,
Quakertown, PA.
Randolph, PB & Clymer, RS 1930, Eulis!

Affectional alchemy; the history of love: its
wondrous magic, chemistry, rules, laws, moods,
modes and rationale. Being the third revelation of
soul and sex and a reply to "Why is man
immortal?", The Confederation of Initiates,
Quakertown, PA.
Randolph, PB& Meyrink, G 1922, Dhoula Bel; ein

Rosenkreuzer-Roman, Rikola, Wien.
Scarborough, S. 2001, "The Influence of Egypt on

the Modern Western Mystery Tradition: The
Hermetic Brotherhood of Luxor", Journal of the
Western Mystery Tradition, vol. 1, no. Autumnal
Equinox 2001. Available:
http://www.jwmt.org/v1n1/influence.html.
Index
Notes
[1] Deveney 1997, James 1981.
[2] Both are reprinted in Deveney’s biography of

Randolph.
[3] Godwin 1994, p.261.
[4] Deveney, p.i.
[5] Randolph, Rosicrucian Confession.
[6] Clymer 1928, pp.417-451, esp. 428.
[7] Godwin, p.57.
[8] Deveney, pp.253-257.
[9] Godwin, Chenel, Deveney
[10] See "Join Brotherhood of Eulis".
[11] Godwin Chenel & Deveney, pp.43-45.
[12] Deveney, pp.262-272.
[13] King, pp.120.
[14] Randolph 1874, pp.219-221.

Index
Rosicrucian Confession
Randolph’s “Rosicrucian Apology” [from the first

chapter of Eulis!, “Affectional Alchemy” (1874)]
XXIV. Love being much more than a mere

sentiment between the sexes, it is plain that neither
its ground-work, nature, or cryptic meaning, has
hitherto in any land been thoroughly understood. I
have for long, weary years studied it in many
countries of the globe. Here and there I got — not a
new idea of it, but suggestions which led me to
investigate and explore. And now, in this, probably
the last book book but one or two which I shall ever
write, I desire, not to make a confession, for I am
proud of the truths alone I delved for, and brought
up from the zem — zem of mystery — but to make
a statement and explanation. I had struggled so hard
to get a fair hearing at the bar of the world, that
many a time, in view of the cruel fact that I was met
everywhere with suspicion, slander and malignant
envy, I have bathed in the dark waters of despair;
and but for, as I believe, the protecting care of the
dead, whose loving hands either held me up in the
bitter strife, or, failing to be able to do that, eased
my falls—I should have rushed of my own act into
the awful fields of eternity. Early in life I
discovered that the fact of my ancestry on one side,
being what they were, was an effetual estopa1 on
my preferment and advancement, usefulness and
influence. I became famous, but never popular. I
studied Rosicrucianism, found it suggestive, and
loved its mysticisms. So I called myself The
Rosicrucian, and gave my thought to the world as
Rosicrucian thought; and lo! the world greeted with
loud applause what it supposed had its origin and
birth elsewhere than in the soul of P. B. Randolph.
Very nearly all that I have given as Rosicrucianism

originated in my soul, and scarce a single thought,
only suggestions, have I borrowed from those who,
in ages past, called themselves by that name — one
which served me well as a vehicle wherein to take
my mental treasures to a market, which gladly
opened its doors to that name, but would, and did,
slam to its portals in the face of the tawny student of
Esoterics.
Precisely so was it with things purporting to be

Ansairetic. I had merely read Lydde’s book, and got
hold of a new name; and again mankind hurrahed
for the wonderful Ansaireh, but incontinently turned
up its nose at the supposed copyist. In proof of the
truth of these statements, and of how I had to
struggle, the world is challenged to find a line of my
thought in the whole 4,000 books on
Rosicrucianisrn; among the brethren of that
Fraternity — and I know many such in various
lands, and was, till I resigned the office, Grand
Master of the only Temple of the Order on the
globe; or in Ansairetic works, English, German,
Sytiac or Arabic.
One night— it was in far-off Jerusalem or

Bethlehem, I really forget which —I made love to,
and was loved by, a dusky maiden of Arabic blood.
I of her, and that experience, learned — not
directly, but by suggestion—the fundamental
principle of the White Magic of Love; subsequently
I became affiliated with some dervishes and fakirs
of whom, by suggestion still, I found the road to
other knowledges; and of these devout practicioners
of a simple, but sublime and holy magic, I obtained
additional clues— little threads of suggestion,
which, being persistently followed, led my soul into
labyrinths of knowledge themselves did not even
suspect the existence of. I became practical1y, what
I was naturally — a mystic, and in time chief of the
lofty brethren; taking the clues left by the masters,
and pursuing them farther than they had ever been
before; actually discovering the ELIXIR OF LIFE;
the universal Solvent, or celestial Alkahest; the
water of beauty and perpetual youth, and the
philosopher’s stone, — all of which this book
contains; but only findable by him or her who
searches well. The thoughts which I gave to the
world, that world paid me for, as it always has paid
for benefits. But what of that? Justice is sure to be
done me by and by.
I am induced to say thus much in order to disabuse

the public mind relative to Rosicrucianism, which is
but one of our outer doors—and which was not
originated by Christian Rosencrux; but merely
revived, and replanted in Europe by him subsequent
to his return from oriental lands, whither, like
myself and hundreds of others, he went for
initiation.
The Rosicrucian system is, and never was other else

than a door to the ineffable Grand Temple of Eulis.
It was the trial chamber wherein men were tested as
to their fitness for loftier things. And even Eulis,
itself, is a triplicate of body, spirit, soul. There are
some in the outer, a few in the inner crypt.
These, the facts concerning Rosicrucia and myself,

are out at last. Now let us go on with the book.
Enthusiasts are the ambassadors of God. It is

through such only that great truths reach the world,
and that world takes exquisite pleasure in crucifying
all such; and yet they will arise, proclaim their
mission, deliver their message, establish new truths,
and then march straight to Calvary or Patmos! In all
ages there, have been men cut out after a different
pattern from their contemporaries, and who, for that
reason, had and have a different destiny to fulfill.
“To be great, is to be misunderstood,” ay, and
crucified time and again. Among all who have ever
lived, none have worked harder, or accomplished
more good for mankind than that class of men
known in all time as Mystics, foremost among
whom was, and is, that branch of them known as
Hermetists, — men of mark; Pythagoreans,
Rosicrucians, and lastly, the Brotherhood of Eulis,
— all of whom were, and are, students of the same
school.
When David G. Brown, of the city of New York,

more recently connected with Bennett’s “Herald,”
was, in Montreal, I believe, asked concerning the
origin of the Great Society, or rather Fraternity, (the
Rosicrucian branch, — but differing essentially
from the branch of that august brotherhood
represented by adepts in Europe, Asia, and myself
and confreres in this country,—yet identical in
spirit, so far as the general welfare of universal man
is concerned), he responded as follows, save that he
disguised certain names, which disguises I now
throw off! — As one standing upon the beach by
the sea, and gazing far off over the turbulent waters,
finds the horizon lowering in the distance, and
shutting out the land unseen that lies beyond; so we,
standing upon the sands of time, and looking back
over the sea of our past history, find there is a
boundary beyond which the vision cannot extend, a
point where many have written, ‘No more beyond!'
And, as the ocean casts up from its unfathomble

depths wrecks of vessels lost, which float upon its
surface, and are lost upon our shores, so sometimes,
from the immeasurable gulf that has buried in its
depths the secret of our origin, a waif drifting on the
bosom of time finds its way to the limits of the
historical epoch, and reveals us something of what
was, and is lost. Then let us learn all that we may
from these waifs. Let us wander upon these
trackless shores of a silent sea, and bring, from its
driftwood and wrecks all at may be gathered. Let us
add all that may be added of our childhood’s glory
to our manhood’s suffering, and our coming
triumph. We will be proud that we are disciples of
Hermes Trismegistus, that thrice-sealed Lord of
Mind, — the Mystical Mal-Kiza-dek [Meichizadek]
of Bible repute; but let us not forget to be proud that
we are disciples of the viewless God. . . . Twine the
laurel wreath for the victor, but add the cypress for
the victim. . . . Let us go, then, to the land of
romance and of dream, — the land of the Holy
Byblus, and the Sacred Ganges. Standing upon their
shores, our minds will revert, back in the dim ages,
to the days of our childhood, and the birth of the
mystical reign of Ahrimanes. We will behold in our
mind’s eye a succession of kingdoms, like the
succession of seasons, a rise and fall of dynasties,
like the sowing and reaping of grain. We will count
the number of patricians who live in idleness and
luxury, and shudder at the multitude of plebeians
who die in agony and want. Behold those monsters
of selfishness and cruelty, whose insatiable appetite
of ambition and pride, wealth and power, could not
appease, and for whose maw the quivering flesh and
trickling blood of a people became food. Here and
there, we will find men struggling against
oppression as we have struggled; people teaching
virtue and charity as we have taught, — reviled and
scorned as we have been. We will discover that
others have borne our burdens who had no hope of
receiving our reward; that knowledge is universal,
and has no royal road; and that they were as wise in
the wisdom of their generation, as we are in ours.
And now tread softly. We are entering the dark

realm of the slumbering ages. The dust of a million
years has gathered here, and no voice has awakened
its echoes since the days when the Indian Bacchus
consorted with the daughters of men.
We have left the land of the probable, and are

journeying in the regions of the possible. The
footprints here and there are of mortals, but of those
who have beheld the hidden mysteries of Eulis, who
are familiars of the Cabbala, who have raised the
veil of Isis, and revealed the Chrishna, the — YAE
or the A.A.
Behold in the distance, shining from the east as the

sun from the sea, the unquenchable torch of her
who is nameless; observe the stars that circle round
her, as she kneels to write upon the sand. See the
sheen of her golden hair, and the spotless white of
her robes; catch the first strains of that wondrous
philosophy, classic and pure, as they fall in
wordless music from her lips; and remember how
its infinite truth and marvellous beauty, have, in all
the ages that are past, bound us together by an
indissoluble bond of brotherhood, and leavened
with our faith in the innate kindness of the human
heart, taught us to sacrifice ourselves, that the
peoples my advance.
They were fragments of this philosophy which we

wore as a crown of glory on our natal morn, that
were disseminated by our Master and his
innumerable followers, and cast hither and thither
upon the stream of time, were finally washed by
successive waves of war and pilgrimage, to the
shores of Egypt. It is of these the author of the
“History of Civilization in England” speaks, as
“forming one of the elements in the school of
Alexandria, and whose subtle speculations, carried
on in their own exquisite language, anticipated all
the efforts of modern European metaphysics.”
They were fragments of this philosophy which,

perverted by the strong individualities of Plato,
Aristotle and Pythagoras, became alike the systems
of their schools, the Portico, the Grove, and the
Garden.
Melchizadek, or Hermes, was our first great master;

but like many masters before and since, he lived
when the “times were out of joint,” and the age was
not attuned to symphonies of thought and feeling.
He taught his rich philosophy to all, opened great
hidden depths of thought to the public eye,
explained the most subtle truths to barbarian ears,
and— threw pearls to swine. And his success. He
gathered round him his disciples, and looked
beyond at their followers; they extended in every
direction, as far as eye could reach, surging like the
waves of the sea, when tossed by tempests,— and
with all the deep undertones and mutterings of the
ocean. Were all these his pupils? All these versed in
the shoals and depths of reasoning? No. They were
families, some member of whom believed an
abstract philosophical truth, and all the rest believed
the man.
They reduced the laws of nature to form a creed,

and they made a golden calf of some special
physical force, and fell down to worship it. They
resolved, themselves, after their agitation, into their
own natural element. That was all.
As a rustic, uninstructed in the principles, might
with open-mouthed wonder watch the burning of
coal, and endeavor to associate it with the inflation
of a balloon, so Hermes, expecting only the
preconceived consequences of his teaching, was
awed by the immense bubble he had formed. As he
comprehended the magnitude of his creation, and its
now evident consequences, perhaps there arose in
his mind that inevitable conclusion that from all his
teachings and all his labor little would be
accomplished. The great minds among his followers
would be philosophers, but they would have been
philosophers without him. The mass would be
fanatics, as they had been fanatics before him. He
had done only this — given a direction to their
studies and speculations, given a name and method
to their ignorance and madness. And all this
scholasticism and philosophy, all this ignorance and
madness, would be the new religion of India, would
take the place forever of her first idolatry. Hold! It
is not yet too late to retrieve, and by one of those
rapid and eccentric movements in literature, which
the great genius of Bonaparte was wont to receive
in war, to change the whole features of the
campaign. And I am so changing it! — I, the last
Grand Master of the Order, prior to its final
absorption into regnant, peerless EULIS!
So we received our heritage, and the soul of

philosophy vanished from India and the world as a
dream. The kernel was hidden, and the shell alone
permitted to remain to excite the awe of past
generations, and the wonder of ours. Ah! most
noble Master, you have long since, like Her who
came before you, passed forever among the
shadows of the invisible, and the dark, but deathless
realms, where our fathers have gone before us. But
as the material form was indestructible, and lives
forever in that land of blossom and of flowers, so
that spiritual and ideal emanation shall, through all
coming time, live in the minds of men, and never
cease to be born anew, for Eulis’ nature is infinite
and eternal!
How safely our secrets have been guarded, let each

answer according to the progress he has made in
mastering them. How little was abstracted by the
Essenes, Gnostics and Batiniyeh, you all know.
For ten thousand years after Hermes, we lost no

more, in our contact with all the various peoples of
the world, than the electric elements we threw off in
grasping their hands!
Though few in numbers, we guarded the great trust

committed to our care with a never-ceasing
vigilance. Every member was aware of its
importance to the human race. Every member
realized that the flowers gathered from the graves of
dead years must be preserved as a wreath to crown
the age to come. Amid the swarm of sects and
societies that sprang to life in the East, surrounded
by all the schools that flourished in the Golden Age
of Greece, that little band of souls preserved their
purity.
Secretly and silently they moved over the sands of

time to the coming of the Nazarene . . . . . In the
twilight that succeeds the crucifixion of Calvary we
can see indistinctly the movements of individuals,
and the banding of men. They seem to move with
an uncertain purpose, and to have lost their old
effetiveness. One, two, three, five hundred years
roll by as one would count the hours to midnight.
Then there is a bustle. Work is at hand. Into those
dark ages that succeed, pass the mustering bands,
and for a thousand years death at the stake,
persecution and despair on the one hand, and the
retribution of the Vehmgerichte and kindred
associations, alone point out the position of the
contestants, and the progress of the fight.
Then from his cradle in the Alps looms up Christian

Rosencrux. Seizing all at a glance, the society is
reorganized; no more to dream, but to work; no
more to wait for the human race to accomplish its
destiny, but to assist in its accomplishment; to offer
her bosom to the unfortunate; to raise the fallen; to
succor the oppressed; to interpose her form between
the tyrant and the slave; to lead the van in the great
fight. She has the gathered knowledge of her ages
of student-life. She has the patience taught by
centuries of adversity. She has the courage of the
true and the beautiful; and, above all, she loves the
peoples, and Paschal Beverly Randolph succeeded
Rosencrux, as the legitimate Grand Master of
Rosicrucia, and Hierarch of Eulis.
And now I would say one word in regard to

contemporary societies. Many of them were
organized with meritorious objects in the days gone
by, but the state of things that gave them being has
long since passed away. They presented a sad
spectacle of having outlived their usefulness, and
drag out a fitful existence of senseless ceremonies
and abstract forms, from which the soul has long
departed. A few should receive the tribute of respect
due to that which is venerable and good, and
Freemasonry should ever be associated with the
broad mantle of its charity.
In the superstructures which have been created at

different periods, upon these foundations, one will
often observe a pillar, here or there, called the Rose
Croix, or occasionally bear the mystic name Eulis,
softly pronounced.
I was conversing with a gentleman whom I

supposed to be a member of one of these
“Chapters,” and he said, “The Rosy Cross is dead.
We have, it is true, galvanized its skeleton into a
transitory life, but the Rosy Cross of history is
dead.” Dead! I cried. She lives! — lives with the
rich blood of the South in her veins; with the vigor
of the North in her constitution; with the clear brain
of the temperate zone, the depth of thought of the
Orient, the versatility of France, and earnestness of
purposes and boldness of resolution of the New
World; lives these three hundred years that you
think her dead, as she lived the countless centuries
before you thought her born; and may she never
cease to have a fitting casket for her jewels, and
remain a reflex of the glorious truth and beauty of
the superlative wisdom, power and goodness.
So far well; but at last the world wants to know
more of that wonderful fraternity, which, nameless
at times for long centuries, blossomed a few
centuries ago as Rosicrucia, but now has leaped to
the fore-front of all the real reform movements of
this wondefu1 age, and lo! the banner of peerless
Eulis floats proudly—rock founded — on the
breeze. We, the people of Eulis, be it known, are
students of nature in her interior departments, and
rejecting alike the coarse materialism of the ages,
and the sham “philosophies” of the ages past and
current, accept only that which forces conviction by
its irresistible logic. Men who realize the existence
of other worlds than this are not apt to give loose
rein to passion; nor be content with fraud in any
shape. We cannot take say-sos for facts, and
therefore we reject much that appeals to others with
the force of truth. We are ambitious to solve all
possible mystery; we prefer one method to all other
hyper-human agencies, knowing it to be infinitely
preferable to all other modes of rapporting the
occult and mysterious; and this book, and all others
from the same pen, is but a very imperfect sketch or
outline of the sublime philosophy of the Templars
of EULIS. We know the enormous importance of the
sexive principle; that a menstruating woman is an
immense power if she but knew it! that a pregnant
one holds the keys of eternal mystery in her hand,
and that while thus she can make or mar any human
fortune! We know the mystic act is one unhinging
the gates alike, of heaven and of hell; and we know
two semi-brainless people may, by an application of
esoteric principles, stock the
world with mental giants. But where shall we find
students? Are not all the people, nearly, the slaves
of lust, place, gold? Well, we find one now and
then; and we hail him or her as the Greeks hailed
the sea— with excessive joy! Thalatta! Thalatta!
They are not multitudinous now, but will be in the
good time coming.
Back
Join the Brotherhood of Eulis!
In the 1874 edition of Eulis!, Paschal Beverly

Randolph ends two of his three sections with an
invitation to join the Brotherhood of Eulis, which he
says he started provisionally in Tennessee, closed,
and plans to reestablish “in organic form before I
pass from earth.” The same year, Randolph wrote
“The Mysteries of Eulis,” a private manuscript now
published in its entirety by Deveney (1997), along
with the “Ansairectic Mystery.” Randolph
committed suicide the following year.
____________________________
[The end of “Affectional Alchemy,” Eulis! pp. 168-

169.]
Lastly: this book will inevitably call attention to the

B. O. E. (Brotherhood of Eulis), the Hope of the
world and Sheet anchor of Mankind. All such are
informed that a handbook of the Order will be
issued from this Grand Lodge; to the officers of
which application for information should be made;
and to no other authority, save myself, until death.*
My address at present is Toledo, Ohio; when it is

changed, due notice will be given.
See second note below
P. B. RANDOLPH.
There are quite a number of exceedingly important and

inexpressibly holy and delicate questions connected with the
subject-matter of this work, which, although alluded to, have
not been openly and freely discussed herein, for self-apparent
reasons. Those things relate to the inner mysteries of the
human being and of Eulis, (or the Philosophy of Love,
AGAPE, not stogu,) and are only to be given under the sacred
conditions of Patient and Physician or Teacher and Pupil. How
long I may remain to teach of course I do not know, — only
this I do know— that I have suffered much and am weary; but
while able I shall take great delight in clearing up the doubts
and mysteries besetting those about me; and all who need such
counsel as I am capacitated to impart, are hereby freely
warranted in asking or writing for it, — assured that I will do
my best toward alleviating the distresses of body and heart,
Soul and Spirit; and although I cannot bear the burdens of all,
still I have done somewhat of good in that line, and am ready
to continue so doing while life lasts.
• In March, 1874, I organized a society, provisionally, down in

Tennessee — “The B. O. E.” to which it was my intention to
teach all the occult branches of esoteric knowledge, constitute
it my literary heir, and through it spring many lofty truths
upon the world; but
“The best laid plans of mice or men/ Aft gang aglee!”
And so did mine with reference to that society, for owing to

irreconcilable misunderstandings it became absolutely
necessary to dissolve the provisional society as the B.O. E. ,
and to utterly decline to permanently organize it, owing to the
presence in it of a person with whom it became impossible for
me to break bread and taste salt – things which so man of
Eulis or Rosicrucia will ever do under unpleasant conditions,
consequently, hereafter as heretofore, I shall do what can,
single-handed ad alone—yet not alone, for God and I are a
clear majority. I’ll help myself and others, and He will help
me.
June 30, 1874
__________________________________
[The end of “Concerning Soul-Sight and Magic

Mirrors,” Eulis! pp. 219-221.]
CONCLUDING PARAGRAPHS. — Many will suspect

from our true name — BROTHERHOOD OF EULIS —
that we really mean “Eleusis,” and they are not far
wrong. The Eleusinian Philosophers (with whom
Jesus is reputed to have studied) were philosophers
of Sex; and the Eleusinian Mysteries were mysteries
thereof, —just such as the writer of this has taught
ever since he began to think, and suffered for his
thoughts, through the unfledged “Philosophers” of
the century, amidst whom only now and then can a
true thinker or real reasoner be found.
Through the Night of time the lamp of EULIS has
lighted ou path, and enabled obscure brethren to
illuminate the world. Before Pythagoras, Plato,
Hermes, and Budha, we were! and when their
systems shall topple into dust, we will still flourish
in immortal youth, because we drink of life at its
holy fountain; and restored, pure, healthful, and
normal sex with its uses to and with us means
Restoration, Strength, Ascension, not their baleful
opposites, as in the world outside the pale of
genuine science. Up to the publications hereof on
this continent we were indeed secret, for not one-
tenth of those tested and called “Rosicrucians”
knew of the deeper, yet simpler philosophy. But the
time has come to spread the new doctrines because
the age is ripe. I — We — no longer put up difficult
barriers, but affiliate with all who are broad enough
to accept Truth, no matter what garb she may wear.
But till then we shut out the world; now we open
our hearts and hands to welcome all true searchers
of the Infinite, — all seekers after the attainab1e.
We have determined to teach the Esoteric doctrines
of the Æth; to accept all worthy aspirants, initiate
them, and empower them to instruct, upbuild, and
initiate others, — forming lodges if so they please.
The doctrines and beliefs are broadly laid down in

the series of books published from the same source
as the present; but especially in the volumes noticed
herein. Those who wish further and private
instructions, and to obtain information, conditions,
secrets, writings, etc., and who purpose to cultivate
the esoteric and mystic powers of the Soul, may
correspond with that object with the publisher
hereof — (or his official successor when dead) —
who possesses certain keys which open doors
hitherto sealed from man, but which are ready to
swing wide when the proper “Open Sesame” is
spoken by those worthy of admission.
LASTLY.—“CANST THOU MINISTER TO A MIND

DISEASED?”
Yes! by teaching that mind the nature and principles

of its own immortal powers, and the rules of their
growth — not otherwise. For centuries we have
known what the world is just finding out — that all
the multiple hells on earth originate in trouble,
unease, of the love, affections, and passions, or
amatory sections of human nature; and that Heaven
cannot come till Shiloh does; in other words,
knowledge positive on the hidden regions of the
mighty world called MAN. Hence this partial
uplifting of the veil between us and the people of
the continents. MEN FALL AND DIE THROUGH
FEEBLENESS OF WILL! Women perish from too
much passion, none at all, and absolute, cruel love-
starvatiqn. This WE intend to correct. We shall
succeed; for True Men NEVER FAIL!
CONCLUSION: THE LYMPHICATION OF LOVE. — I

have already herein called attention to the various
secretions — normal — of the human pelvic
viscera, and named them lochia, exuviæ, semen,
Duverneyan lymph, prostatic and Cowperian fluids.
I now call attention to another, different from all
and far more important than either, and which is the
only one common to both sexes alike. I refer to that
colorless, viscid, glairy lymph, or exudation which
is only present under the most fierce and intense
amative passion in either man or woman. This
lymph has been noticed by M.D.’s, and regarded as
a. vaginal or prostatic secretion, but it is neither.
They sought for its point of issuance, but found it
not, because, prior to its escape, per vagina and
male urethra, it is not a liquid at all; but, the liquid
is the resultant of the union of three imponderables,
just as common water is the result of the union of
two gases and an electric current. Just so is this
lymph the union of magnetism, electricity, and
nerve-aura, — each rushing from the vital ganglia
and fusing in the localities named. When it is
present in wedlock’s sacred rite then Power reigns
and Love strikes deep root in the soul of the child
that then may be begotten. If it is absent, the world
is sure to receive a selfish, mean, small,
contemptible thing in human shape, — a terror, or
stalking crime and pestilence, — a partial man or
woman, of little use to him or herself, and none at
all to others, the world, or God. Wherefore the
IMPERATIVE LAW — the violation of which entails
horror, crime, and suffering, through at least a
dozen lives — is: Absolute self-mastery in certain
respects unless the presence of this divine fluid is
God’s permit for the holiest of all human
enjoyments and duties. It is often present when it
ought not to be, and when so, many a man has
forgotten his manhood and triumphed over a
similarly tempted girl; and many an honest girl and
woman has fallen to rise no more. When this fluid is
abundantly secreted the only safety is in instant
flight, for, unappeased, it begets an insanity and
furore too dreadfully intense and, imperative to be
successfully resisted even by an archangel, much
less poor, weak, erring sons and daughters of men.
If flight do not take place, and the leakage goes on,
Soul itself is wasted, and Madness, with Horror at
his gorgon side, waves his cruel baton, and another
victim takes his or her place among the awful ranks
of the Impotent, Barren, or Insane. It is the loss of
this through personal vice solitary, and from the
reading of Infernal books and plates of damnation,
that so many rush into bagnios and the madhouse.
Could my readers but visit, as I have done, the
magnificent Institution for the Insane at Nashville,
Tenn., most ably presided over by Dr. J. H.
Callender, a man who knows more about Madness
and its cure than all others in the world combined,
and witness the soul-harrowing spectacle of
splendid people reduced to drivelling, soulless
idiocy, wild mania, or absolute dementia from sex
perversions, I am sure that no one would allow
himself or herself to stand an instant in the presence
of a temptation which, if successful, means havoc
and destruction to the human soul. May God long
preserve Dr. Cal-lender, for the world will need him
and such for centuries to come, until the race shall
learn that “Love, indeed, lieth at the foundation,”
and whosoever infracts its laws must pay the
dreadful penalty. I have spent the best years of my
life in the endeavor to awaken mankind to a
realizing sense of the real meaning, the words just
quoted, and in ministering to those who had
suffered from violations of that fundamental law;
and I trust that when I am gone others will take up
and carry on the good work. As will be seen in my
work, “The New Mola,” I desire to leave my system
in good hands after my death, or at once, if need be;
and I trust that through such, and other means, the
great evil of love infraction and perversion may be
put a stop to, measurably, if not altogether. So may
it be.
P. B. RANDOLPH.
Toledo, Ohio, June, 1874.
NOTE. — The Provisional Grand Lodge of Eulis established

in Tennessee, was dissolved by me —the creating, appointing
and dissolving power — on June 13th, 1874. I intend to re-
establish Eulis in organic form before I pass from earth, and as
soon as the Brethren of over one year’s standing, constituting
the C. S. Grand Lodge, shall assist me in codifying its laws.
The Supreme Grand Lodge is retransferred to those head-
quarters of the Order, and Eulis has none other on the globe.
P. B. RANDOLPH,
Supreme Grand Master of Eulis: Pythianæ and Rosicrucia and
Hierarch of the Triple Order.
I here tender my thanks to the Brothers Lumsden for aid in

issuing this work— their purchase of part of the edition; and
to Ernest A. Percival, Esq., who came to the rescue, and
contributed toward completing it, — after others’ promises,
solemnly made, were ruthlessly broken! And yet God reigns!
and my book saw the light despite the blows aimed at me and
it by the rule or ruin policy of— never mind! The Book
Survives and Thought Prevails.
Back
Description of Other Works
The end of Randolph’s 1874 Eulis! gives this

“partial list” of his works. A more thorough, though
less colorful, list of Randolph’s published and
unpublished writings may be found in John Patrick
Deveney’s 1997 Paschal Beverly Randoph: A
Nineteenth Century Black American spiritualist,
Rosicrucian, and Sex Magician.
__________________________
PARTIAL LIST OF WORKS
BY THE SAME AUTHOR

_________________________
I.
PRE-ADAMITE MAN. Seventh edition.

Demonstrating the existence of the Human Race
upon this earth 100,000 years ago. $1.50. Postage,
20 cents.
“A remarkable book.” “We hail this shot from the

Fort of Truth! Shows that men built cities 35,000
years ago! . . . Extra valuable volume.” “Great grasp
of thought! . . . Proves Adam was not the first man,
nor anything like it! . . . . Engrossingly interesting.”
“The literary and philosophical triumph of the

century, written by one of that century’s most
remarkable men.”
II.
AFTER DEATH; OR DISEMBODIED MAN. Sixth

and enlarged edition; with notice of the author.
$2.00. Postage, 24 cents.
“No modern work ever created such astonishment

and surprise, especially among Ministers and
Theologians.”
“This new work is, by far, the most important and

thrilling that has yet fallen from the author’s pen,
inasmuch as it discusses questions, concerning our
state and doings after death, that heretofore have
been wholly untouched, and, perhaps, would have
been for years had not this bold thinker dared to
grapple with them. For instance, do we eat, drink,
dress, sleep, love, marry, beget our kind, after
death? These and many other most astounding and
thrillingly interesting subjects are thoroughly
treated in this very remarkable volume.”
“No other living man could have penned such a

work as this. The immortal tenth chapter,
concerning sex after death, is alone worth a hundred
ordinary books.”
III.
THE NEW MOLA! LAWS AND PRINCIPLES OF

MAGNETISM, CLAIRVOYANCE, AND MEDIUMISM.
This is unquestionably the most important

monograph on Mediumship ever yet published in
any country on the globe.
How to obtain the Phenomena in all its Phases.

Conglomerate Mediumship. New and Startling
Doctrine of Mixed Identities. A hand-book of White
Magic. Explicit forms for all Phases of Cabalistic,
Incantatory, and Thaumaturgic Science and
Practice.
SYNOPSIS.
White Magic an actual fact. Identification of the

dead. Conditions essential to their reappearance.
Essentials of Mediumship and Clairvoyance.
Blonde and Brunette Media. Curious reasons. A
vast discovery of inestimable importance.
Conglomerate Circles. The YU-YANG. Psychic
Force. Medial Aura. Spanning the Gulf of Eternity!
Electric People. To get the Phenomena when alone.
Odyllic Insulation. To form a splendid Circle.
Double Circles and new arrangements of the sitters.
MATERIALIZATION OF SPIRITS, and how to bring it
about! The Phantom hand of Toledo. The Spirit-
room. MACHINERY ESSENTIAL TO PHYSICAL
MANIFESTATIONS! AN ASTOUNDING IDEA —
ATRILISM! Mergement of Identities — A dead
one walks, talks, eats, drinks, and does what it
chooses while occupying another’s body, while the
latter’s soul is quiescent, and consciousness and
identity wholly last! — a most momentous problem,
of enormous importance to every Physician, Judge,
Juror, Minister, husband, wife, in short, to every
human being. It is the most astounding thought yet.
evolved — as it accounts for much heretofore
wholly unaccountable.
PART II. — How to Mesmerize. Clairvoyance.

Psychometry — their differences. The Eastern
Mystery of obtaining Seership. The Mystical Mirror
— in a drop of common ink. The Breath-Power. An
Arab Secret. Magnetic Spells. “VOO-DOOISM”
Black Magic. Price, postpaid, 6o cents per copy.
IV.
THE SECOND REVELATION OF SEX; LOVE,

WOMAN, MARRIAGE. THE WOMAN’S BOOK. FOR
THOSE WHO HAVE HEARTS. Price, $2.50. Postage
free.
SYNOPSIS.
CHAPTER I. — Love, Wealth, Power, — a mighty

Lesson. The two Sphinxes: Woman, Fascination.
True and False Love, — their lines of difference.
Some very peculiar ideas about women. Female
nature superior to male, and why. Test of a genuine
Love. Passion-love. Curious notions of Noyes,
Smith, Swedenborg, and some spiritualistic
affinitists on love, — and bad ones, — some of
them. “Women suffer less and are more cruel in
love matters than men.” Is it true? If so, why? Signs
of a false love and a true one.
CHAP. II. — The one great human want is love.

Why? Happiness impossible without a love to
crown life. Women worse off than men. She must
have love or die! Men satisfied with Passion, but
women never! Why? Magnetic attraction. Physical
aspects of Love. Its celestial chemistry, — a grand
secret and hint to every woman, and lover, and
husband, too, — not to be neglected. One of Love’s
Hidden Mysteries, and a wonderful one. Conditions
of Love. Why we are not loved. Divorce Sharpers.
“Passional Attraction.” The Miser on the Desert. A
Wonderful Dream. Why a Seduced Wife can never
be happy with her Seducer. The Laws of Amatory
Passioné.
CHAP. III. — Strange Love-origin of crime, —

curious. Why a loved wife can never be Seduced.
No wife who is loved can ever be led astray. Why
no husband can prevent her going aside unless be
does love her. A hint for Husbands,— and a terrible
fact. A fallacy exploded. Marks of Love,— THE
MYSTERY OF MYSTERIES! How wives are slain;
how husbands make them false! Seduction by
condolence! New readings of old words. The
quietus of Anti-Marriageists. Whoever cannot weep
is Lost! Why Libertinage can never satisfy or pay.
The death-blow to “Free Love.” The Home
argument! A Love Pang worse than triple death.
Jealousy. From Parent to Child. Theories of Soul-
origin. A curious thing about Parentage. A Strange
Mystery of Fatherhood. Secret and Mysterious
cause of Adultery.
CHAP. IV. — Necessity of returned Love. Who

wins a body loses; who wins a soul wins ALL!! a
strange, but mighty rule of Love! The Vermicular
Philosophers. Why Free Lovers always come to
grief! The 11th and 12th Commandments. Passional
dangers of Eating-houses! “The long and short of
it.” Moments of very strange, wonderful, and
mystic beauty in all women. The mystery of
Vampirism, — a terrible revelation! Picture of a
love-laden woman. True Womanhood, and its
counterfeit. A true woman’s Love. Men cannot call
out love; but can kill it quickly. Why? The three
things essential to call out woman’s love!!
CHAP. V. — A strange, weird Power of the human

soul. The sunbursts of Love in the heart-reft and
lonely! The Solar Law of Love. A Vampire. The
Better “Something.” The Bridal Hour, and the
fearful “afterwards.” An unsuspected, terrible
counterfeit of Love. Legend of the Wandering Jew,
and Herodias, his mate. “Circles.” “Sorosis,” and
the Circean Sisterhood. Protection from Vampire
Life leeches. How these are created by Parents not
loving each other. SinguIar fact and a Plea for the
fallen woman. Actual Vampirism, a case described.
Spider- women. Kidney troubles indicate Love
troubles also. The triple form of Love, — a new
revelation. The kind of Love that sets us crazy!
LOVE TIDES! Proof of Love-adaptedness. Love and,
Friendship, — the difference. Eternal Affinityism
dissected. A grand Love-Truth.
CHAP. VI — New definitions of Marriage, — Love

a fluid ÆTHER!! Origin of Vampire Life, how they
destroy plant and animal life. Why loving wives and
husbands fall. A Test. Genius, Love, and Passion go
together. Why? The Genius-producing Law. The
Law of Social Joy. A chapter full of redemptive
counsel for those wrecked on Love’s storm-lashed
rocks. Vivat!
CHAP. VII. — Love’s Chemistry, — very curious,

but very true. Love’s double nature. Magnetic,
Electric, and Nervous base of the grand Passion!
Law of Tidal Love. The Poison flow. Attraction of
Passion. Chills and Fevers of true Affection!
IMMORTALIZATION. Difference between male and
female existence. Strange. What a woman never
forgets or forgives. To Husbands and Lovers.
Words never to be forgotten by either.
CHAP. VIII. — Goodness alone is Power. Brain

versus Heart! Knowledge is strength, not power!
Head versus Heart Women. Grooves, Moods,
Phases of Love. How Love requires but one second
to change to deadly Hatred. A Mystery. Isabella of
Spain, and Marfori, her lover. How the Franco-
Prussian War resulted from their loving. Singular
fact about a woman’s Magic Photographic power.
Darwin of the “Monkey-origin of Man” on trial. His
acquittal. A Hint to Parents.
CHAP. IX. —Why women are ill, but should not be.
Confectionery and Love. Drugged Candy. An
unsuspected rock on which lovers are wrecked.
Mental Sex, not physical, is what men love most.
About woman’s dress, as Love creators. A mistake
about women which most men make. Another word
for the “Strange Woman.” Why women complain,
and why wives die early! Extremes: Shakerism —
Freeism. Caution to all.
CHAP. X. — Divorce: Hereditary Bias. The Love-

cure. An Old Friend in a New Dress. Why boy-
babies are kissed more than girl infants. Why girl-
babies reverse the business after the second year.
Camp-meeting and Ball-room Loves. Another
Mystery. People who are Love-starved. The
Affection-Congress, — the Conductor, the Train,
the Passengers, and the Arrival. A splendid series of
FACTS FOR THE MARRIED.
CHAP. XI. — A New Discovery in Love, and a

great one too! To a husband! To a Lover! Jealousy
exists without Love! Love may exist without
Jealousy. Gems of rare truth. How to recover when
Love-exhausted. Beginning of Souls. Why
Fœticide, at any stage, is worse than adult Murder!
Freezing of Affection. The Sad Story of a Heart!
What a man said about it. A Persian Poets plea for
“Free Love.” Its Refutation. Rome before the
Caesars.
CHAP. XII. —“ The age of Brass.” Why Mutilates

cannot Love! Why a Woman recognizes Genuine
Manhood. “The Origin of Evil.” “Organic” Love.
Why no Man can respect a “Mistress.” Why a
“Mistress” CANNOT BE HAPPY! Something
concerning Wedded Life, very seldom thought of.
CHAP. XIII. — A Piece of a Man! Wife versus

“Kept Miss.” Selecting Partners: the bad rule and
the good one. Pre-nuptial Familiarities. Marie and
her “Husband!” Keep cool. How a wife bore a
Christ-like Infant! Amativeness, tame and wild, —
their effects. Eternal Affinity is infernal nonsense!
Why? A novel idea of how Eternity may be Passed.
An idea of a new and better method of divorce.
“Complex Marriage” in Heaven, — a curious
notion. Why Great Men and Women are often
Sensualists. Did ever a woman forgive a man’s
preference of a Rival. Can she?
CHAP. XIV. — A Penny’s Worth of Wit, and what

came of it? Dimity vs. Divinity! One-sided Love,
and Single-sided Marriage. The Piggitude of
Husbands” (?) What a Sensible Woman said about
Love-making Men!! Wives Beware! How to make
Him Love Her!! Denial,—its fruits. The Great
Question Direct. Its answer! How to Make Her
Love Him!! No Ugly Women. All are Beautiful
somehow! All Women Demand Home and Homage.
No one can Seduce a Loving Woman. Why?
Potiphar’s Wife. How to Conquer by Stooping.
Why a Coarse Person can Resist Temptation better
than a Fine one. Old Maids! Old Bachelors! What
Sappho said on Love; her Poem.
CHAP. XV. — The Long-haired Philosophers on

Love; Mr. Boarland and Miss Green. Ascent,
Descent; a Great New Truth for Wives and
Husbands. How the Coarse Feeds upon the Fine, —
the Stronger on the Weaker one. Who are Strictly
Human, and who are not. Anatomy of several
grades of Professional Love-ists. Honeymoonness
versus Settle-downity! Definitions: Strength, Force,
Energy, Power, Esteem, Friendship and Passion.
Unless you love you can’t be great, or even good.
How to Reconstruct a Wife. Love and the other, —
in ancient Pompeii.
CHAP. XVI. Antagonisms. Stormy Love; its uses. A

Defence of Adam, — premier. Who Falls by Love
by Love must Rise!! Skeletons in People’s Closets,
— and our own. Copy-ists. Hero-Worship, — its
Folly. Why? Anatomization of a Hero! Picture of a
Modern “Husband!” Why Lincoln was a great Man.
St. Peter and Paddy O’Rafferty! What befell an
Affinityist in Same Company. JAMES FISK, JR. His
Love-power and Career. His Parentage, Nature,
Character. The Grand Secret of his wonderful
Success! What the Feronée Lady said about Fisk,
Vanderbilt, Butler and Forney.
CHAP. XVII. — Woman’s Eyes, and how to read

them. The curious conditions of Winning a Woman.
Her rule of Safety, — Powerful. The Grand
Magnetic Law. The Rule and Law of Ruin; also the
Rule and law of Right. How a false step
photographs itself and the Party — in her eye — an
Egyptian Secret! The distrusts of Love-life, and
their causes. The deeper meanings of Love!
Descensive and Ascensive Passion. “The mother-in-
law Curse.” Admiral Verhuel — the father of
Napoleon III. The Louisiana Belle and what befell
her! The Male and Female Worlds distinct. New
Fact — Woman’s rights destroys marriage. “Who’s
been here since I’ve been gone?” Chemical Love.
Secret of absolute love-power.
CHAP. XVII. — “Spiritual or Mediumistic

marriages,” a concubinic Sham! Madame George
Sands’ Consuelo Love-theory — rejected. Personal
Earthquakes and Periodic Excesses. True Love
renders us malaria-proof— Singular Fact!
Debauchees and the Parasites that attack them! Why
insects and beasts prefer human prey to all other —
A STRANGE AND VAST DISCOVERY! LUST
PRODUCED BY ANIMALCULÆ. Another Discovery
— and how some little worms brought on the War
in Europe! How to make Home happy! — a new
recipe. Want, and what it does! The Seducer’s
Wiles. A Woman’s Story, and a sad one. The 1st,
2nd, and last grand duty of every husband living.
CHAP. XIX. — How meat hurts our souls at times

unless properly slaughtered — which it seldom is!!
A fact for Legislation — How a wicked cook
magnetically injures our food. Ethereal action of
Love. An Extraordinary Love Mystery revealed.
How Slovenliness kills affection! The Suffrage
Problem. The New Departure. About Relationship,
very curious! Touch! Good women get the worst
husbands; Bad men, the worst wives. The general
mixed-upness. Boy and Girl love. Something for
everybody.
CHAP. XX. — The Girl and Bride of the Period.

What’s up? Why Honeymoons turn bitter so
quickly! Curious causes of Female Whims and
Oddities. Scarcity of real Friendship. The Love
Key. The Seven Devils. The King Passion. Amative
Love Passion beyond the grave!! Woman’s Grand
Power. Ben Eli’s Marrowy letter.
CHAP. XXI. — Dead-level love. Tiffs and spats.

Husbandic Rules, which husbands neglect — and
pay for doing it. Married celibates. Angularities.
More about Eyes. Blondes and Brunettes — their
relative love-power and value as Wives — A very
curious analysis worth much to those concerned!!
Black Eyes, and the “De’il.” Blondes resist outward
pressure better than Brunettes. Brunettes fall from
within quicker than Blondes. Why, in both cases.
Singular! Astounding theory concerning Brunettes.
Have they all Black man’s blood in their veins? The
question and its answer! Blondes love more than
one — at one time. Brunettes one only, — their
Fire-Packed Souls! Their relative love and revenge
power! A Brunette’s love. Its intensity. Blonde-love
— its superior delicacy. Disadvantages of the
Ruddy. Brunette love, Sense-Subduing; Blonde
love, Soul-Subduing! Brunettes never vampiral.
Blondes are, and a startling fact! Their relative
immunity from varied diseases! A widow’s and
widower’s chances of marriage better than those of
single persons! Curious reasons. Cotton-Aids. How
to win a true man! A “Case.” Male Vampires. Little
women have advantages. Why? Reconstrution of
Dead-Loves. How? Loftier Gospel. New England
Love! Comparative deaths of the wives of light and
dark men. Whose children live longest — and Why!
CHAP. XXII. — How we sigh for the old loves!
Prodigal Wives and Husbands. Meddling “Friends.”
Dangers of unrequited Love! The Awakening.
Never Make your loves Public! Watching a wife—
and what came of it!! What befell Mr. Connor—
and his trowsers — while watching his wife! —
The place of sighs! — a touching story of “Lost
Souls.” The “All-Right” fallacy exploded. The
Social Evil! — a chapter of which the Author is
proud — and his readers will be glad.
CHAP. XXIII. — Pre-nuptial Deceptions sure to be

found out! Complaining Marriages. Necessity of
loving some one. Dissectionn of an Atheistic
Libertine. The Upper Faith. The Dog Nature.
Temptation. The True Bill. Bad Marriage-horrors!
The Magic Power of dress. Wife-neglecting
husbands. Woman’s love— a Poem. Evidences of
high civilization from a savage’s point of view. A
rebuke to the 19th Century. Ignorant offers, and
foolish acceptances. Wedded Licenses — Impure
brides, — Discovered. The Married Rights of Man.
What a Turk told the Author about Women — New,
and very good! How the great are fooled by the
little. How the best women must act queer and
offish at times. — A Hard “Case.” No Atheist a full
man. Hopes fixed on inappreciates. No man can
endure neglect. A powerful female advantage! A
powerful male one! Stingy husbands! How
husbands can rewin the wife’s love! A splendid
resort!!
A story and sermon concerning “the animiles what

went out for to fight.” The fight, and what came of
it. Singular fact about jealousy. “Only once! — that
won’t count much!” Won’t it? Can a lover trust a
woman who deceives her husband? Social Brigands
— their own worst foes. Why? A bit of the author’s
life history. What love is like. Human
Responsibility. Vastness of’ the human soul! “She
was all the world to Me!” A Heart Poem. No
libertine can evoke real Love. Modern Love!
Sensitiveness — its advantages. The seven Points
— this alone is worth the cost of the book to every
woman. Something for wives; do, for husbands.
“When her soul’s at work!” The distributive Offices
of woman’s Being. The human Telegraphic system.
Its wonders. Sexburg and Scoundrelton. Counterfeit
kisses. “Opportunity.” THE REAL KISS! ITS
MEANING. GRAND! When friendships fail! “Bitter
Beer!” Home! Sweet Home! Its Joys. “Like a gentle
summer rain!” A Poem. The twain who truly love.
Vive L’Amour! Finis.
V.
THE FIRST REVELATION OF SEX. LOVE: ITS

HIDDEN HISTORY. TWO VOLS. IN ONE. A BOOK
FOR WOMAN, MAN, WIVES, HUSBANDS. THE
LOVING AND THE UNLOVED. ALSO FEMALE
BEAUTY AND POWER. THEIR ATTAINMENT,
CULTURE, AND RETENTION.
“Hearts? Hearts?
Who speaks of breaking Hearts?”
Price, $2.50. Post free. Of this volume, reprinted

from the large octavo edition, nothing need be said;
for “Seventh Edition” tells its own story. It differs
entirely from the preceding work, and covers totally
different grounds.
CONTENTS.
CHAPTER I. — What is Love? Reply—All of us

born with a certain amount of Love in us. Passion is
not love, but love is Passion! “Free Love”
Infernalisms. Life and Love a desperate game. True
Love and its counterfeits. Prudery. Why young girls
“Fall.” Magnetic Love. Why the wedded disagree
— a curious cause — and unsuspected!
ABORTIONISTS — the infamous tribe. Love’s
Hidden Mysteries. The TEN great Rules and Laws
thereof! She stoops to conquer! Dress — Silence —
as Powers of Love. Vampires life-teachers. Soul-
devourers. Test of True Love. Jealousy. Suspicion.
When woman is divine, and how to make her so.
CHAP. II — The wife’s great fault and oversight.

Adultery. The kiss. A woman’s idea of Love.
Doggish husbands. Blind Tom and the Monkey boy.
Love an Element. Why she “can’t bear him!” Why
he “hates her!” Divorce. “Spirit-medium” frauds.
“Love powders.” “Dragon’s blood.” The Heart
Song. Barn-yard Love Philosophers. “I’ve fallen —
again!” Passion in Men and Women. Song of the
Forsaken. Laughing Scandal. Sunshine. Sugar-life.
CHAP. III. — Perverted Magnetisms. Magnetic

Poisons. Uterine diseases; undreamed-of causes of
such. Complaints of women. Vulgar natures. Love
dependent on visuals and drink. The Song of
Wedded Misery. Vicarious Love —Wretchedness.
Real Marriage — What it is, and is not! Meddling
People. Love-song of the Soul!
CHAP. IV. — Power of words — A startling truth.

AIR; the supreme joy of life. Curious, but true ! —
Oxygen! ! — a Love creator! The two Babies. A
sad, sad story. Nellie and the flickering candle.
Consumption. Affection; Love; the difference
between. Love and provender! The secret sin! The
Proper Study of Mankind is — Woman!
CHAP. V. — Origins of the Black, Red, and White

races. Differences between the Sexes. “Blue Pill for
Breaking Hearts.” Unwelcome Love no Love at all.
Forced attentions and other Poisons. Dark people
healthier than light ones. Why? Modern marriage
not a Bed of Roses. Why? The wonders of a
woman. Nuts for married people. False Divorce.
Helplessness of woman. Men of lofty soul love
simple women best. Why? Actual Marriage means
reciprocateness. Why a woman who bears a child
by a dark man can never thereafter bear a light one.
Transfusion. Temptation — and how to resist it.
Magnetism. Mingling.
CHAP. VI. — How to win a husband’s love. The

Three Oriental Love Secrets. An excellent, but
strange, revelation. Magnetic Will and Love Power.
Love Starvation — and how to cure it! The Seven
Rules for husbands — good ones to the wise. Mrs.
Grundy. Free will. John and Sally. “Animality.”
The other side. Tides of Passion and Love. The
Social Evil. “When it is dark” — a mournful tale.
Incompatibility. Why relations hate each other.
Physical basis of human love. Seven Laws of Love.
Vampires. The author’s experience. Why he loves a
pretty woman. “When the Sultan goes to Ispahan!”
Funny, but dangerous.
CHAP. VII. Woman is Love Incarnate, only men

don’t realize it. Dimity versus Divinity. Hearts for
sale! Woman fails to know her Power. Love, an Art.
The Magic Ring — very strange. The Love-cure.
Mother-in-law — the trouble they make. Once in a
whilish love of husbands. Lola Montez. The Christ-
imaged child. Wonderful law. Love-storms, gales,
tempests. How to subdue wild husbands. Woman’s
second attack wins, and why.
CHAP. VIII. — Love not to be forced on either side.

What Leon Gozlan said about women. “Infernal fol-
de-rolisms,” “Legal” violence! How Love-matches
are broken off. The Lesson it teaches. The French
“Girl’s” curious Prayer. Beauty; its laws. Insanity.
An invaluable Chapter on the arts and means of
increasing Female Beauty; translated from the
French of Dr. Cazenave. Special instructions for
beautifying the skin, hair, eyes, teeth, — in short,
the Perfect Adornment of Women.
CHAP. IX. — Good-Humor. Home. The true life.

Heart versus Brain. The Woman condemned to be
strangled, and how she was saved. The three
Lessons. A latter-day Sermon —Text: “Jordan is a
hard road to travel.” The Castaways. Singular.
Magdalen. Scandal and Gossip. What Echo said.
The Baby World. A thrilling Sermon by a reformed
Prize Fighter. A splendid Poem — Swinburn.
CHAP. X. “Eternal Affinityism,”. and Church-

ortion. Honeymoons versus sour Syrup. Marriage in
1790. One happy man; the curious reason why.
“Doctors.” Science — a wonderful case of its
mighty Power. Cyprians not all bad or lost. Why?
Monogamy and Amative Stimulants. The finest race
upon the P1anet. Propagation of Heroes— how it is
accomplished! The Eye as an Index of Character —
Gray, Blue, Hazel, Black eyes. The Laugh-cure in a
new phase. Matrimonial career. Gossiping. Healthy
Love. Sex in Nature. Marriage of Light and Matter.
Music is Sexive. Three classes of Women. Whom
not to Wed.
CHAP. XI. — Married Celibates. Friendliness.

Fretting “Lip-Salve.” Boston. Philosophy— Soul-
Marriage! A Fashionable Lady’s Prayer. Prayer of
the Girl of the Period. Hottentot’s Heaven. Voudoo
John, and Female Subjugation by Black-magic Arts.
Breastless Ladies. How Wives are Poisoned!
CHAP. XII. — The Fountain of Love. How to

remedy vital exhaustion. What to eat to gain Love-
Power. Power of a Loving Woman. Her child.
Excess. Promiscuous “Love.” “When Sweetness
reigns in Woman!” A half man; and how to pick
him out. Ankles. Genius and Wedlock. Why the
Talents are generally Wretched in the Marriage
State. Singular fads, and Singular Faults in Women.
Bitter Experience. A Singular Paper upon Incest.
Non-reciprocation— and its cause—and cure.
Childless Couples— Causes — Cure. Fault-finding.
Jealousy; its cause and- cure. The Rule and Law of
Human Power, or Genius.
The book also contains special articles concerning

why wives hate their husbands. Singular causes of
wedded misery, and its cure. A hint to mothers.
Hint to unloved wives. Gusty Love. When woman
has most conquering power. The stormy life. The
magnetic attack. Sex and passion after we are dead.
Old-maid- hood, and how to avoid it!
VI.
THE MYSTERIES OF THE MAGNETIC

UNIVERSE. SEERSHIP. NEW EDITION. A
wonderful series of discoveries for self-
development in all branches of Clairvoyance,
including the astonishing agency of MAGIC
MIRRORS; and how to use them.
CONTENTS. — PART I.
Somnambulistic lucidity. Genuine clairvoyance a

natural birth-right. Two sources of light, astral and
magnetic. Why mesmerists fail to produce
clairvoyance in their “subjects.” Vinegared water,
magnets and tractors as agents in its production.
Specific rules. Clairvoyance is not spiritualism. The
false and the true. Psychometry and intuition are not
clairvoyance. Mesmeric circles. Eight kinds of
Clairvoyance! Mesmeric coma and magnetic trance.
The difference. Effect of lung power. Effect of
amative passion on the seer. Dangers to women
who are mesmerized. Oriental, European, and
American methods. The mirror of ink. How to
mesmerize by a common looking-glass. The
insulated stool. The electric or magnetic battery.
The bar magnet. The horse-shoe magnet.
Phantasmata, Chemism. Why “Spirits” are said to
take subjects away from magnetizers. Curious.
Black Magic. Voudoo (“Hoodoo”) spells, charms,
projects. Very Strange! “Love Powders.” The sham,
and the terrible dangers of the real. How they are
fabricated. Astounding disclosures concerning
Voudooism in Tennessee. Proof. The cock, the
conches, the triangle, the herbs, the test, the spell,
the effect, the wonderful result. White science
baffled by black magic. Mrs. A., the Doctor, and the
Voudoo Chief. Explanation of the mystery. The
degrees of Clairvoyance, and how to reach them.
The road to power, love, and money. Self-
mesmerism. Mesmerism in ancient Egypt, Syria,
Chaldea, Nineveh, and Babylon thousands of years
ago. Testimony of Lepsius, Botta, Rawlings,
Homer, Bunsen, Champollion, and Mariette. The
Phantorama. Advice to seekers after Seership.
PART II.—THE MAGNETIC MIRROR AND ITS USES
Dr. Dee and his magic mirror. Strange things seen

in it. Not a spiritual juggle. George Sand. The
Count St. Germain and the Magic Mirror or Spirit-
Seeing glass. Jewels used for the same purposes.
Hargrave Jennings (the Rosicruciaa), On fire.
Curious things of the outside world, and divine
illumination. Cagliastro, and his Magic Mirror.
Frederick the Great Crystal-seeing Count. American
Mirror Seers. Dr. Randolph, in April, ‘69, predicts
the Gold panic of September. Its literal fulfillment.
Business men use mirrors to forestall the markets.
Their singular magic. Better and more effective
than animal magnetism. Why. Extraordinary
method of holding a psycho-vision steady as a
picture. Two kinds of mirrors. Crystals. The
pictures seen in a magic mirror are not on or in, but
above it. Dangers of “Spirit control.” Facts. Theory.
Constructors of magic mirrors. Failures. Success.
Chemistry of mirrors. The Life of Dream, and the
Street of Chances. The Past, Present, and Future are
actually now, because there can be no future to
Omniscience. The future embosomed in the Ether,
and he who can penetrate that can scan unborn
events in the womb of coming time. It can be done,
is done, and will be by all who have the right sense.
Sir David Brewster, Salverte, Iamblichus, and
Damascius. A magic mirror séance extraordinary.
The Emperor Basil’s son is brought to his father in
a magic glass by Theodore Santa Baren. Mr.
Roscoe’s account of a strange adventure of
Benvenuto Bellini. What death really is. A new
theory! The phantasmagoria of real things.
Absorption. Its use and meaning. Platonic theory of
vision. Theory of spiritual sight. Magic and
magnetic, one and the same. Statement of the seven
magnetic laws of Love. The blonde wife rewins her
straying brunette husband from a brunette rival —
from a blonde rival. Polarites. Caressive love. The
antagonal polar law of love. Backthrown love. A
singular principle. Egyptians. Magic mirrors. Mrs.
Pool and Mr. Lane’s testimony. How a maiden
discovers a lover — a rival — a wrong-doer. Awful
magnetic power of an injured woman’s “magnetic
prayer.” Oriental widow finds a husband — having
seen him —never having seen him. “The Master
Passion.” “After death.” Rules and laws of magic
mirrors. How to clean and charge them
magnetically. The Grand Master, De Novalis. The
celebrated “Trinius” Japanese magic crystal globe
of San Francisco, Cal.
The price of this work has been fixed at three
dollars. It is the only work on the subject now extant
in the English language, and incontestably excels
either the French, German, Arabic, Syriac,
Hindostanee, or the Chaldaic treatises upon the
same topic, and is, probably, the fullest and most
perfect compilation and exposition of the principia
of the sublime science ever penned. A work of this
extraordinary character is, indeed, rare. It can only
be had direct from my office.
VII.
The WHOLE, instead of a part, of the quite

Extraordinary ANSAIRETIC MYSTERY — the
fourth Rosicrucian Revelation Concerning Human
Sex, and, as thousands can testily, the most
astounding that has ever yet appeared anywhere on
earth; and while there is not a word or line or
suggestion in it, or in the third Revelation, that
favors anything that could make an angel blush, yet
they go to the very foot of the subject. Said a
celebrated agitator, on hearing a portion of them
read: “What do you charge for that astonishing
writing?” alluding to about one-fifth of the whole.
“Five dollars; as it is hard work to write it out.”
“Five dollars! Why, it is worth $500 to any one on
earth with an ounce of brains, or a thrill of Man or
Womanhood left in them!” Well, I looked up the
Oriental MSS., and copies can be had of me, and if
the mighty things therein — things not even
dreamed of in these cold, practical lands — are not
found to be worth ten times the sum, then the
sublimest secrets the world ever held must wait
another century for appreciative souls.
To those whose orders hereafter reach $5 at one

time, a fine likeness of the author, by Poole, of
Nashville, Tenn., will be sent as a premium, and the
Ansairetic Mystery will be given gratis, and without
any charge whatever, but only when requested in
letter of remittance with return stamps.
Address this Publishing House, Toledo, Ohio.

VIII.
THE CURIOUS LIFE OF P. B. RANDOLPH! “The

Man with Two Souls! “ — A Revelation of the
Rosicrucian Secrets! The Oath! Their Initiation!
Strange Theories — Very. His Birth, Blood,
Education, Adventures, Secret of his Power! His
Glory and Their Shame! The Scandal and
Sensation!
Part I. The Bright Side. What the People say.
Part II. The Ordeal. The Accusation. His

Experience. Behind the Bars. He loses all he has
made in a Life-time!
Part III. The Charge and Trial! The Witnesses.

Curious Testimony. Speeches of the Attorney
against Randolph, and Selden’s, the Free-Love
Champion. — A Caution to Masons, Odd-Fellows,
and other Secret Societies. (See Part 3.) Randolph’s
Defence, and Address to the Jury. He makes a
Clean Expose of the Whole Thing! These three
masterly efforts are undoubtedly the strongest and
ablest ever delivered for and against Free Love.
The Verdict! Startling Disclosures! “The Mysteries

and Miseries of Love.” Talk about Novels and
Romances! Why they are tame nothings beside this
man’s life and career. It reads like a romance. The
strange oaths of the Rosicrucians regarding all
females. Extraordinary comparison between
Agapism and Free- Love! The Rosecross initiation,
— the officiating girls— and what they do.
“Doctor” BAY and his “BUG” theory! “When the
Band Begins to Play!” What was said concerning
Randolph’s Book about Love and Women,
Affection, the Sexes, Attractions, Vampirisms,
Infatuations, Friendship, Passion, Beauty, Heart,
Soul, Lost Love, Dead Affection, and its
resurrective law, True and False Marriage.
One of the first writers in the country, when asked

his opinion of the MSS. from which it was printed
exclaimed: “All I can say to the people of America
is Buy the Book! Price only 75 cents! and that will
tell the whole strange story!”
Back
Frederick Hockley:
A Hidden Force behind the 19th Century English
Occult Revival
by Samuel Scarborough
In the English Occult Revival of the late nineteenth

century, there are a few people that are credited
with influencing its development. One of those is
Frederick Hockley, who is something of a
conundrum to both historians and occult scholars.
While Hockley is often widely credited with
influencing the people that brought the Occult
Revival to England in the 1870s and 1880s, very
little is actually known about his personal life. What
is known is that he was very interested in occultism,
especially Rosicrucianism, alchemy, and scrying
with both the crystal and mirror. What I hope to do
with this article is tell a little of Frederick Hockley’s
life story (at least what is known), and show some
of the influence that he had on those that he knew
and who came after him in the English Occult
Revival of the nineteenth century.
The Early Life of Frederick Hockley

The early life of Frederick Hockley is shrouded in
mystery. There seem to be absolutely no official
records of his birth, his family, or his education.
Actually, there are no official records of him until
his death and the proving of his will. The only
record of Hockley’s birth is to be found in the copy
of Sibley’s Uranoscopia, which is in the Library of
the Wellcome Institute for the History of Medicine.
[1]
This particular copy of Sibley’s book was
Hockley’s personal copy which had been given to
him by his first employer, John Denley in 1833, and
in which Hockley listed his own birth information
as “Nat. Oct. 13th. 2h.20 am 1808 Lat. 51 32N’.[2]
What town exactly he was born has not been
established.
According to a letter written by Frederick Hockley

to Herbert Irwin, Hockley states that he was
educated up to the age of eight at the school of
Captain Webb at Hoxton.[3] Hoxton is now a part of
London which has latitude of 51 30N that would
indicate that Hockley was born a bit further north of
London.
Beyond this reference, Hockley’s life is more

mystery. According to two sources, Hockley
worked for John Denley, a well known occult
bookseller in Catherine Street, Covent Garden,[4]
and from later correspondence between Hockley
and Herbert Irwin, he was apparently employed in
copying occult manuscripts for customers of
Denley. Hamill,[5] surmises that Hockley may have
even manufactured occult manuscripts for John
Denley to sell.
Obviously, Hockley had an interest in occult

matters at an early age. He stated in verbal evidence
to the London Dialectical Society in a special
Committee of Spiritualism on Tuesday 8 June 1869:
"I have been a spiritualist for 45 years, and have
considerable experience."[6]
This would mean that he was actively practicing

occult work as early as 1824. If the date listed in
Hockley’s copy of Uranoscopia of 1808 is correct
for his birth, then he would have started practicing
occultism at around the age of sixteen. The
evidence that Hockley offered to the London
Dialectical Society showed that he had a great deal
of practical experience as a scrier with a crystal and
magick mirror.
From his beginning occult work in 1824, the next

major event is Hockley’s marriage. According to
Hamill,[7] who wrote the history of Frederick
Hockley, the details for Hockley’s wife proved
elusive. Apparently there is a comment in one of the
correspondences with Herbert Irwin that indicate
that she died in the 1850s.[8] It appears that she
shared her husband’s interest in occultism, and may
have possessed some powers of her own. The
Reverend C. M. Davies in his book, The Great
Secret and its unfoldment in Occultism…by a
Church of England Clergyman, published in 1895,
gives the following interesting story about Mrs.
Hockley:
All of a sudden he would feel an uncomfortable

desire to go home. Whatever the hour of night or
day might be, he must set off at once. He felt sure
that his wife was working the spell, and afterwards
found out that such was the case.[9]
Frederick Hockley enjoyed horse racing and would

often over-stay at the racetrack. He possessed an
ancient spell by which means it was possible to
summon anyone to his presence, regardless of the
distance.[10] Hockley’s wife discovered the spell and
often used it to summon her husband as illustrated
in the quote from C. M. Davies’ book above.
In the intervening thirty or so years between the

death of his wife and his own death, Hockley spent
considerable time trying to contact her through the
spirit world. Evidently he was successful a least
once, because on one of his last visits to William
Eglington, a noted Spiritualist medium that
specialized in physical manifestations, notably the
appearance of messages on slates, Hockley received
a communication from his cherished departed wife.
[11]
Hockley’s Later Life

In his younger years Hockley was supposed to work
for John Denley as a copyist of occult manuscripts,
which were done for the various clients of Denley.
At what date Hockley left the employ of Denley in
unknown, but by the 1840s he was practicing as an
accountant with two other partners.[12] When or how
he was trained as an accountant is not known.
According to Hamill,[13] this accounting partnership
was located at 3 Raymond Buildings, Grays Inn, but
the directories of the city show that this building’s
address was primarily the location of several law
firms. It is fairly safe to surmise that Hockley and
his partners most likely worked for one of the law
firms in 3 Raymond Buildings, Grays Inn as
accountants. Whatever his exact position was his
work took him out of London on occasion,
including an annual trip to Northumberland.
After the death of his wife in the 1850s Hockley

became very involved with Spiritualism, coming in
contact with many prominent Spiritualists of the
day. The list of his contacts include such people as
Lord Stanhope, the Social Reformer Robert Owen,
D. D. Home, Mr. and Mrs. Everitt, whom remained
lifelong friends, the Reverend Stainton Moses and
many others. Hockley was convinced of
authenticity of many Spiritualists, he also knew that
there were many charlatans, misguided enthusiasts,
and simple publicity seekers in the Spiritualist
movement.
Hockley was very giving of his time, as well as his

library with those that shared his interests in
occultism. He often shared his knowledge and lent
books of his library to those that he knew. The only
material that appears to have not been shared was
his personal notebooks that contained his
experiences scrying in both a crystal and a mirror. It
is uncertain as to whether or not Hockley had any
occult students, but at least two prominent occultists
of the day considered him their first mentor or
master in occult matters, the Reverend C. M.
Davies, and Kenneth R. H. MacKenzie. In fact,
MacKenzie who had gone to Paris to meet Eliphas
Lévi immediately hurried to Hockley to report what
had taken place as soon as he was back in England.
As early as the 1840s, Hockley was occasionally

publishing reports of his experiments in scrying.
These reports took the form of letters to the editor
for such publications as The Zoist and The New
Existence of Man upon Earth.[14] The latter was
owned by Robert Owen. Why Hockley did not
publish more of his letters and experiences in the
mainstream journals of occultism and Spiritualism
of the day, of whom he knew many of the editors, is
not known.
Frederick Hockley was rather older when he

decided to join the Freemasons at the age of fifty-
six. The Everitts had placed Hockley and Herbert
Irwin, a Freemason, in contact with each other on
Spiritualist matters and interests. It is most likely
through Irwin, and perhaps a lesser degree
MacKenzie, that Hockley decided to join the
Masons in 1864, and it is the correspondence
between Hockley and Irwin that show what sort of
man Hockley was. In Hamill’s The Rosicrucian
Seer: Magical Writings of Frederick Hockley, he
describes these correspondences as:
They reveal him as a kindly man ever willing to

share his knowledge and library and possessing the
knowledge and kindness to take time to advise other
on the forming of their own collections. They also
show that, despite his involvement in Spiritualism
and his knowledge of and belief in the occult, he
maintained a healthy sense of proportion and
perspective, as well as a sense of humour with
regard to Spiritualism, occultism, and their
practioners.[15]
His love of books and his early training with John

Denley was still in evidence by the above
comments about Hockley’s character. This intimate
knowledge of occult literature gave him the ability
to know when an occult writer was summarizing or
blatantly plagiarizing from a little known occult
work. In one case, Hockley made very dismissive
comments about H. P. Blavatsky’s Isis Unveiled to
Irwin because of this intimate knowledge of occult
material.
Hockley’s Death
Through much of his correspondence to Irwin, the
very end of Hockley’s life seems to be one of
struggle and very poor health. It appears that
Hockley was an insomniac, and suffered from
headaches and eyestrain. Hamill[16] surmises that
these headaches and eye strain were a result of
Hockley’s many years of occult study and
meticulous copying and deciphering old
manuscripts. If you add in Hockley’s occupation of
accountant, which required many hours of tedious
copying of figures, it is easy to see how these
headaches and eyestrain would come about.
Also during his last years, Hockley seems to have

moved a lot from place to place without taking up
residence for a very long time. Why he did this and
in increasingly poor health is unknown. But every
time that he moved, he took his extensive library
with him.
Frederick Hockley died on 10 November 1885 at

the age of seventy-seven. The cause of his death,
according to a cousin that was present was "natural
decay and exhaustion".[17] His will was neat, short
and precise. He left a little over £3,500 in monies,
household goods, his books and manuscripts, and
crystals and mirrors. His library was to be sold, and
the proceeds along with any remainder, except for a
few personal bequests, were to be divided amongst
his distant relatives.[18] According to Hamill,[19]
Hockley’s mirrors and crystals were bought by
James Burns and Company, but their ultimate fate is
unknown. Arthur E. Waite lists that Irwin bought
Hockley’s library,[20] but there is a catalog circa
1887 that was compiled by Arthur Machen, the
famous horror writer, for the book dealer George
Redway that was titled List of Books chiefly from
the Library of the late Frederick Hockley.[21] This
later catalog seem to indicate that Hockley’s books
were at that time not in the possession of Irwin,
though Irwin certainly could have purchased some
if not all of Hockley’s books from George Redway
at a later date. There were apparently books still
available from Hockley’s library as late as the latter
part of 1900 and early 1901 as a letter written by the
Reverend W. A. Ayton dated 29 January 1901
suggests, “It is most likely the very thing advertised
in Hockley’s Cat:, but Cats: necessarily give too
picturesque a description of things.”[22] Of
Hockley’s thirty or more notebooks that record his
scrying experiments, few, if any, can be traced at
all. What we do have are some transcribed excerpts
copied down and in the collection of F. G. Irwin in
the 1870s.
Hockley’s Scrying Experiments

Frederick Hockley is most known on the practical
occult level for his work in scrying with crystals
and mirrors, though his vast personal research and
the notes of his experiments have disappeared for
the most part. We are left with a couple of
references to his work in various reports to occult
societies and publications in England from the late
1860s through most of the 1870s. What we learn
from these reports, as well as his mentioning them
in his personal correspondence with close friends
does shed light on his work. The principle source of
information on Hockley’s experiments comes from
transcribed excerpts by Francis George Irwin into
his own Rosicrucian notebook from the notebooks
of Hockley.[23] According to Hamill,[24] F. G. Irwin
made these copies contrary to promises to Hockley
that he would not make any such copies of
Hockley’s personal work. It is great for us that F. G.
Irwin did make copies of some of Hockley’s work
so that we can see just what he was doing in his
experiments. He was remembered long after his
death in 1885 for being about the only person that
was working with scrying in a magic mirror. In a
letter written in 1902, The Reverend W. A. Ayton
makes the subsequent statements about Hockley:
The late Fredk. Hockley was about the only man

doing anything in that line, and his was only with a
Magic Mirror and a Clairvoyant. He has told me
that often he has had Noblemen come to him to
work with him and his Magic Mirror. If there had
been anything higher than that going, Hockley
would have been in it, and it the conversations I
have had with him, he would have told me of what
was going on in that way.[25]
It seems that Hockley, like the famed earlier

English magician John Dee, was not that gifted in
his ability to see things in either a crystal or mirror,
and had to employ someone more gifted as a seer.
Hockley liked to use young girls to act as seer for
him. Hockley used the term ‘speculatrix’,[26] Latin
for “a female observer or watcher” to describe these
young women that performed the actual scrying. As
a side note, the Latin for mirror is “speculum”, so
the connection to a female viewer scrying in a
mirror (or even a crystal) as ‘speculatrix’ fits very
well from an occult perspective. The practice of
using a young or pre-pubescent boy or girl for
divination or scrying was an ancient occult practice.
Donald Tyson in his edited version of Henry
Cornelius Agrippa’s widely influential Three Books
of Occult Philosophy has the following to say about
the use of young children in the occult arts: “The
use of pre-pubescent boys as an undefiled medium
for the communications of the gods is very old. It
began in Babylonia and was carried to Egypt, where
it still exists today.”[27]
At a later period, the use of pre-pubescent girls

made its way into the repertory of the magician, and
Hockley would have been familiar with this from
his years of copying occult texts in his youth and
from his library of occult books and documents.
Hockley’s greatest success in scrying came with the

aid of Emma Louisa Leigh, whom he came into
contact with in the early 1850s in Croydon, where
she lived with her father Edwin Wavell Leigh.[28]
She was about thirteen years old when Hockley met
her and started working with her as his seer, and it
is through her that he received from the Crowned
Angel the magnum opus, Metaphysical and
Spiritual Philosophy; or the connection with and
influence over material bodies by Spirits.[29] This
particular manuscript was listed by the book
merchant George Redway in a catalog of the library
of Walter Moseley as late as circa 1889.[30]
Hockley approached scrying with both a spiritual

amazement and a scrupulous attention to detail
worthy of the best scientists. Those parts of his
notebooks which have survived show the amount of
detail in which Hockley copied down what he was
told by his “speculatrix” and the copious amounts
of consecrations of the mirror or crystal and prayers
that had to be dedicated to the service of God.
Along with these consecrations and prayers,
Hockley used consecrated prayers, invoking the
name of Christ, three times to summon whatever
spirit guide was essential to the operation. After the
spirit guide gave its message, and Hockley copied
down verbatim what his “speculatrix” reported
seeing in either the mirror or crystal, he then used a
special discharge, again giving the name of Christ,
along with prayers of thanks to end the magickal
operation. Even with all the precaution taken by
Hockley to not summon up evil spirits, they did
occasionally make an appearance and had to be
quickly discharged. An example of Hockley dealing
with an evil spirit was originally published in the
Spiritualist on 2 July 1880, and was later
republished on 15 March 1890 in the Lucifer, Vol.
6, No. 31, of which the following is an excerpt of
his experiment:
…This I placed on the table, and very soon without

any call – I used nothing more that the name on the
bottle – the water began to change to a thick, dirty-
red liquid, and from this there formed, as the water
again became clearer, a spirit more like an animal
than even a distorted human figure; it had a tail as
long in proportion to its size as is the tail of a mouse
to the rest of the animal, and it had peculiarly
shaped horns. It increased in size so as to fill the
entire bottle, the tips of its horns rising above the
water, I thought I should be able to prevent its
getting any larger by putting a stopper on the top. I
could not find anything to place over it at the
moment but a book from the mantelpiece. The
instance that I stepped across for the book, the
horns of the spirit were visible to me above the
bottle. Very quickly you may imagine I was back
with the book. I am very strong – as strong, I
believe, as most men – I can lift a couple of
hundredweight, and now I had occasion to put my
strength forth. I tried to press the book on the neck
of the bottle with all my might, but I could not
move it one inch. My hands and the book with them
went up as easily as I could have lifted a baby’s
hands. I grew desperate. I tore the band off the
bottle; I used exorcism. There was no fire in the
room, and no light, or I would have immediately
burned the band. I could not tear it, and I had no
means of destroying it. The spirit all this time was
gradually getting out of the bottle.
I could not think what to do. I took the bottle up,

threw it down and broke it; the water of course ran
all over the carpet, and I thought for a moment that
I had got rid of the spirit, but I was mistaken, for
from the water, as it lay on the floor, it rose again
much larger than before.
…Again I used the form of dismissal and exorcism,

but it was of no use. Having done this, I asked him
what he wanted. He asked me to test his power by
naming anything I desired, and said that if I found
that he gave it to me and if I would promise him
obedience, he would do the dame in all other things.
I resolutely told him that I would not – that had I

known he was evil and could escape from the bottle
I would not have called him; still he did not leave,
and then felt the place to be insufferable, so
oppressive as to be almost suffocating…The red
spot rose above the carpet, the words disappeared,
and there only remained a little piece of cold
congealed blood: this I removed. In an adjoining
room I burnt the band which had been round the
bottle, threw away the pieces of bottle, and
determined to be more cautious in future.[31]
Hamill contends that Hockley’s experiments had a

profound effect on his own religious beliefs, turning
him from a Unitarian to a Trinitarian Christian with
a firm belief in the mystery of the Virgin birth.[32]
The above experience of Hockley’s, as well as the
positive experiences of working with good spirits or
angels, including the Crowned Angel, contributed
to the change in his religious beliefs.
Not all of Hockley’s experiments were as fantastic

as the one he describes above. Most were more in
line with traditional magickal operations when
using the crystal and mirror. He describes in some
detail what takes place when using a crystal for
scrying:
…This is a crystal encircled with a silver ring, as a

proper crystal should be. It was formerly the custom
to engrave the four names of God in Hebrew on this
ring. I knew a lady who was an admirable seeress,
and obtained some splendid answers by means of
crystals. The person who has the power of seeing,
notices first a kind of mist in the centre of the
crystal and then the message or answer appears in a
kind of printed character. There was no hesitation,
and she spoke it all off as though she was reading a
book, and as soon as she had uttered the words she
saw, they melted away and fresh ones took their
place. I have 30 volumns [sic], containing upwards
of 12,000 answers received this way, which I keep
carefully under lock and key. A crystal, if properly
used, should be dedicated to a spirit.[33]
In addition to the above, Francis George Irwin

preserved much of Hockley’s material on
performing crystal gazing. The information and
invocations that Irwin copied from Hockley’s
notebooks reads like any of the well known
classical grimoires such as the Lemegeton, The Key
of Solomon the King, the Goetia: the Lesser Key of
Solomon the King, and even the darker Grimoirium
Verum. F. G. Irwin captures this very clearly in the
samples below:
“Now all those who wish to obtain the assistance of

the Good Spirits in the Crystal must lead a
Religious Life. Keeping themselves as it were apart
from the world. The Invocant must make himself
clean and pure, making frequent ablutions and
prayers for at least three days before he begins his
operations, and let the Moon be increasing. The
Invocant may if he choose have one or two wise
and discreet persons as companions to assist him in
his operations, but he or they must conform to all
the rules and forms necessary to be observed in the
practise of this Art. He must be true, patient,
courageous and have great confidence, taking great
care that no part of the Forms, Ceremonies &c. be
omitted if he wish to succeed in his operations. For
upon the exactness with which these operations are
performed depends the accomplishment of his
desires. The Invocant may perform at any time of
the year if he find the Luminaries in fortunate
aspect with fortunate Planets, when the Sun has
reached his greatest Northern Declination, is said to
be the best time.
Concerning the Room containing the Circle &c.
The Invocant must in order to carry out his work

have a small room in a retired part of the house such
as an Attic or a low Kitchen might be preferred,
made clean and neat having no sumptuous
ornaments to divide or distract his attention, also
free from the hurry of business and from the prying
and curious intruder. The floor must be perfectly
clean and even so as to receive the lines of the
Circle and the characters to be traced therein. The
Circle may then be drawn seven feet in diameter
and the Holy Names and Characters written therein
according to the following model with Consecrated
Chalk or Charcoal. Should the operator not have a
pair of compasses of sufficient radius to trace the
lines of the Circle, he may use a piece of twine
attached to a pin as a centre, and the other end to the
Chalk or Charcoal. The Invocant may if he choose
in the absence of the above mentioned articles,
sprinkle the floor with fine sand and then draw the
Circle &c. with the Magic Sword, but the first
mentioned method is by far the best, and being the
most durable may be so carefully used as to serve in
several Operations. The room when not in use must
be locked up. The Invocant must be reminded that
every operation belonging to the Art must be made
during the Moon's Increase.[34]
In addition to these general instructions Irwin also

copies the accompanying diagrams that illustrate
the tools to be used in conjunction with the specific
instructions for each of the tools. In the transcript of
Hockley’s notes, the several consecrations and
blessings, along with the invocation are listed. The
following is the Consecration of the Instruments:
O Great God who art the God of Strength and
greatly to be feared. Bless O Lord these Instruments
that they may be a terror unto the Enemy and
therewith I may overcome all phantasms and
oppositions of the Devil through thy influence and
help of thy Holy and mighty Names. On Agla,
Tetragrammaton, and in the Cross of Christ our
only Lord, Amen.[35]
The notebook then has the crystal or mirror

consecrated in a similar manner to the above
example. Only after the space, instruments, and
crystal or mirror had been consecrated and
dedicated to the service of God, Hockley, as
recorded by F. G. Irwin would use the following
invocation:
I exorcise, call upon and command the Spirit

Vassago by and in the Name of the Immense and
Everlasting God, Jehovah, Adonay, Elohim, Agla,
El, On, Tetragrammaton, and by and in the Name
of Our Lord and Saviour Jesus Christ, the only Son
of the Eternal and True God, Creator of Heaven and
Earth and all that is in them Wipius, Sother,
Emanuel Primogenitus, Homonsion Bones, Via
Veritas Sapientia Virtus Leof Mediator Agnus
Rex Pastor Prophetas Sacerdos Athanatos
Paradetus Alpha et Omega all by these High,
Great, Glorious, Royal and Ineffable Names of the
Omnipotent God and His only Son our Lord and
Saviour Jesus Christ the second Essence of the
Glorious Trinity. I exorcise, command, call upon
and conjure the Spirit Vassago wheresoever thou
art (East, West, North or South, or being bound to
anyone under the compass of the Heavens) that you
come immediately from the place of your private
abode or residence and appear to me visibly in fair
and decent form in this Crystal Stone or Glass. I do
again exorcise and powerfully command thee Spirit
Vassago to come and appear visibly to me in this
Crystal Stone or Glass in a fair, solid and decent
form. I do again strongly bind and command the
Spirit Vassago to appear visibly to me in this
Crystal Stone or Glass as aforesaid, by the virtue
and power of these names by which I can bind all
rebellious, obstinate and refractory Spirits, Alla
Carital, Maribal Carion Urion Spyton Lorean,
Marmos Agaiou Cados Urou, Astrou Gardeong
Tetragrammaton Strallay Spignos Jah On, EI
Elohim by all aforesaid I charge and command thee
Spirit Vassago to make haste and come away and
appear visibly to me as aforesaid without any
further tarrying or delay in the Name of Him who
shall come to judge the Quick and dead and the
world by Fire. Amen.[36]
What sort of results did Hockley achieve with the

above mentioned methods and lengthy prayers and
invocations? Again we have to turn to what was
transcription by F. G. Irwin of some of Hockley’s
notebooks that cataloged his experiments. Below
are several samples from the papers of Irwin that
demonstrate what sort of outcome Hockley was
getting with his “speculatrix”.
Crystal MS Vol. 6, pp. 124-6

The writing which is seen in the mirror is done by
the Spirit forming the letters in his mind as each
word passes through his mind, so they take form of
a reality and appear-the Seer who sees and the Spirit
through whose mind these ideas pass are for the
time one, but they are united by so slight a cord that
the least thought jars it, when it is joined the writing
appears small and when severed the writing
disappears until the bond is again completed-they
see with the Spirit's eyes and they read what is
impressed upon the Spirit's mind.[37]
Hockley also did scrying for other people or at least

in reference to other people:
Crystal MSS: Extracts concerning Capt. Anderson

Vol. 7, p. 108: He is so altered, so changed, he's
copper coloured, rough-I am afraid you have not
been playing at soldiering by your looks. 'It's the
weather knock's me up it is not what I do. How are
you. If they had begun fighting in the Spring we
should have had the war probably ended, with the
loss perhaps of not a great many more men than
have died of disease. Yes I am all right now thank
you.'[38]
Vol. 7 last page: Communication from the
C[rowned] A[ngel].
You will be sorry to hear that Mr Anderson was
wounded on the and December.[39]
The following excerpt shows Hockley’s interest not

only with scrying, but also with alchemy:
Crystal MS Vol. 9, p. 135

A drop of water is divided by a stream of electricity
into two gases Ox. and Hyd., and by subjecting
certain proportions of these gasses to electricity
water is produced, may I ask please if pure gold can
be separated into its elements as a metallic or a
metallic or a metallic ?
Nothing exists in an unalloyed state, everything is

mixed and extracts from this mixture make mixtures
of many different kinds. Gold cannot be divided for
were this possible gold might be made of other
substances for the substances which make that
could be found separate, and were that the case gold
might be easily made.
Ancient Alchemists held that might be reduced

to its own and sophic from which by a
certain process the powder of projection might be
made-which combined with other metals in a
certain state transmitted them into gold.
There are no objections to a trial but it cannot be

done-pure gold has never yet been made, it is a
natural production a combination of minerals, and
nothing man can do will make it.
May I ask if transmution, or projection of metals as

understood by alchemists has ever been done has
or been turned into ? It has not-I depart in
peace.[40]
The Influence of Hockley

With all the work that Hockley performed with his
clairvoyant “speculatrix”, what sort of influence
would he have on the other occult movements
happening around him in mid-nineteenth century
England? What other groups and people were he in
contact with to help spread his occult thoughts and
insight?
From the last example given above, we see that

Hockley was keenly interested in practical alchemy.
To whom did he converse about alchemy? It is
fairly obvious that Hockley and the Reverend W. A.
Ayton, a well known English alchemist, concerning
whom it is reputed that Lévi journeyed to England
to see Ayton’s Elixir of Life. In correspondence
from Ayton himself we see that as late as 1902,
Hockley is remembered for conversing with him on
occult topics,[41] and presumably the topic of
alchemy, which was dear to Ayton.
Did Ayton share any other contacts in common with

Hockley? Absolutely, both men knew the author of
the Royal Masonic Cyclopedia of History, Rites,
Symbolism and Biography, Kenneth R. H.
Mackenzie. In addition to Mackenzie, Hockley was
in close contact with both Herbert and Francis
George Irwin, both well known Masons, and it is
through these contacts that he eventually joined the
Freemasons, being initiated on 21 March 1864 in
London at British Lodge No. 8.[42]
Hockley was older than most new members to

Masonry, but took an immediate liking to the
workings of the Craft. Almost as soon as he had
received his Third Degree at British Lodge No. 8,
he became a member of the Emulation Lodge of
Improvement; this is a Lodge of Instruction at
which the initiation ceremonies and lectures are
learned so that they can be delivered by heart from
memory without error.[43] Within a very rapid time,
he became an officer in British Lodge No. 8, first
serving as Junior Warden, and then Master in 1867.
He had a great love of the ritual, attending the
Emulation Lodge regularly, even serving on its
committee from 1866 thru 1868.[44] In 1867,
Hockley was nominated and invested as Grand
Steward.[45] It is the role of the Grand Stewards to
arrange a banquet for the installation of the Grand
Officers. Hockley, as a new Grand Steward, was
entitled to join the Grand Stewards Lodge, where he
became its Junior Warden in 1875, and from 1877
until his death in 1885 he served as the Secretary
for the Grand Stewards Lodge. Hockley carried out
his duties so well as Secretary, that the Lodge
ordered a jewel to be made for him, but he died
before it was completed or presented to him, but in
recognition of his tireless work, all Secretaries of
the Grand Stewards Lodge since 1885 have worn
this jewel made for Hockley.[46]
Hockley’s work in Masonry did not merely confine

itself to the London Lodges, but also to a Lodge in
Alnwick, Northumberland. Hockley had a long
standing professional relationship in the Alnwick
area, visiting there yearly for three or more weeks.
Hockley was voted a joining member of Alnwick
Lodge No. 1167 on 27 September 1870.[47] While in
Alnwick on business, he would take part in Lodge
work when he was able.
In addition to his Lodge work with British Lodge

No. 8,[48] the Grand Stewards Lodge, and the
Alnwick Lodge No. 1167, Hockley was brought
into Royal Arch Masonry on 1 December 1865,
when he became a member in the British Chapter
No. 8. Hockley eventually held several minor
officer positions within the British Chapter of Royal
Arch Masonry.
During the period that Hockley was active in

Freemasonry there was a major surge of interest in
pseudo and fringe Masonic rites in England. These
various rites had fascinating and colorful names
such as the Rite of Memphis, the Rite of Misraim,
the Fratres Lucis, The Hermetic Order of Egypt,
and the Royal Orient Order of the Sat B’Hai, and
drew the attention of many members of the regular
Masonic Lodges. Many of these fringe Masonic
bodies had just a few people to thank for their
existence, Kenneth R. H. MacKenzie, F. G. Irwin,
and Robert Wentworth Little. Hockley was not
connected with any of these fringe Masonic rites or
groups at all[49] but according to Hamill,[50] Hockley
was a proven member of the Fratres Lucis, which
was sometimes known as the Order of the Swastika,
listing him as a member along with F. G. Irwin, K.
R. H. MacKenzie, and Benjamin Cox. Whether the
Fratres Lucis met regularly or if it merely existed on
paper and in the fertile imagination of Irwin is
unknown, but there is a letter from Cox to Irwin
dated 15 December 1885 which suggests that there
was a close fraternal bond between the members:
“… I was very sorry to of the death of Bro.
Hockley. There is now one member less of the
Order of …”[51]
It is interesting to note the method of the formation

of the Fratres Lucis. According to Howe[52] there are
two notebooks in the hand of Irwin in which he uses
a crystal to scry to contact Cagliostro to gain
information about the Fratres Lucis. These scrying
experiments take place in 1872-73, where between
31 October and 9 November 1873, Cagliostro
dictated nearly word for word the introduction to
the Fratres Lucis Ceremony which F. G. Irwin
attached to the later worked up ceremony. The
concept of scrying for a spiritual guide such as
Cagliostro for the new rite surely was the product of
discussing the scrying experiments of Hockley.
Hockley considered himself, and was considered by

many of the people that knew him, to be a
Rosicrucian. He at least attempted to lead a life
following the Rosicrucian ideals. According to the
history of the Societas Rosicruciana in Anglia
written by W. W. Westcott, Hockley and
MacKenzie assisted Robert Wentworth Little in
‘reviving’ this order in 1865.[53] In fact Hockley did
know Little, but according to his letters to Irwin
Hockley did not become aware of the SRIA until
six years after the order was founded, and this was
through Irwin’s Bristol College, where he was
elected a member in 1872.[54] It is fascinating that
Irwin inducted Hockley into the Zelator Grade of
the SRIA, as well as advanced him to VII Degree of
Adeptus Exemptus, all in absentia. It does not
appear that Hockley ever attended a meeting in
Bristol.
Three years after being elected to the Bristol

College, Hockley applied and was accepted into the
Metropolitan (London) College of the SRIA, but
Hockley was never a regular attendee, nor did he
ever give a paper there.[55] What Hockley did do was
to produce and exhibit the Rosicrucian certificate
and diary of Sigismund Bacstrom, which was later
in the possession of the Theosophical Society, but
was destroyed in a fire in the latter part of the
nineteenth century. The only surviving copies of
this diary and certificate are in the form of a
transcript done by Hockley in 1833.[56]
Conclusion
Hockley is often credited with being involved with
many of the more well known occult organizations
that sprung up in England in the last have of the
nineteenth century, but aside his very active role in
Freemasonry, his membership with the SRIA, and
his apparent membership in the Fratres Lucis,
Hockley seems to not have been much of a joiner of
those esoteric and magical groups that sprung up in
England. He did know many of the major members
of these later esoteric groups in one way or another.
Kenneth R. H. MacKenzie had been his pupil at one
time; Francis G. Irwin was a Mason with Hockley
as well as a member of the SRIA, and the founder
of the Fratres Lucis. Irwin apparently used scrying
techniques that he either learned directly from
Hockley or at least through transcribing Hockley’s
notebooks. The Reverend W. A. Ayton, the noted
alchemist surely knew Hockley from what Ayton
wrote in his own correspondence. Ayton would
later be a member of the Golden Dawn, which was
founded by W. W. Westcott, S. L. Mathers, and
William R. Woodman, all prominent Masons and
members of the SRIA. It is likely that Hockley’s
influence through Ayton spread into A. E. Waite’s
Holy Order of the Golden Dawn where Ayton was a
chief after 1903. Westcott himself probably knew
Hockley, whom he cites as a major influence of the
Golden Dawn in his historical lecture of the order,
[57]
through the SRIA and other Masonic related
bodies. In addition to Westcott, Mathers, and
Woodman, Benjamin Cox was not only a member
of the Fratres Lucis, but later became a member of
the Golden Dawn and had direct access to Hockley.
What does stand out about Hockley is that he was a

practicing spiritualist, who was highly interested in
scrying methods using a crystal and magic mirror.
He had an extensive library of all sorts of esoteric
material, but seemed to focus on the Rosicrucian
literature, considering himself to be following the
ideals of the Rosicrucians of the early 17th Century.
It is through these ideals of charity and helping that
Hockley was able to contact so many people
interested in many of the same esoteric topics as he,
and through his knowledge and expertise through
practice, was able to answer many of their
questions, guiding them along the path to the fertile
field of esotericism that blossomed in England after
1870.
Index
Bibliography
Agrippa, HC 1997. Three Books of Occult

Philosophy. Donald Tyson (ed). St. Paul, MN:
Llewellyn Publications.
Barrett, F 1989, The Magus: A Complete System of

Occult Philosophy. New York: A Citadel Press
Book.
Davies, CM 1895, The Great Secret and its

unfoldment in Occultism … by a Church of England
Clergyman. London.
Gilbert, RA 1997, The Golden Dawn Scrapbook:

The Rise and Fall of a Magical Order. York Beach,
ME: Samuel Weiser, Inc.
Gilbert, RA 1987, A.E. Waite: Magician of Many

Parts. Wellingborough, Northamptonshire, UK:
Aquarian Press.
Gilbert, RA 1986, The Golden Dawn Companion.

Wellingborough, Northamptonshire, UK: Aquarian
Press.
Gilbert, RA 1983a, The Golden Dawn: Twilight of

the Magicians. Wellingborough, Northamptonshire,
UK: Aquarian Press.
Gilbert, RA 1983b, The Sorcerer and His

Apprentice: Unknown Hermetic Writings of S. L.
MacGregor Mathers and J. W. Brodie-Innes.
Press.
Godwin, J, Channel, C, & Deveney, JP 1995, The

Hermetic Brotherhood of Luxor: Initiatic and
Historical Documents of an Order of Practical
Occultism. York Beach, ME: Samuel Weiser, Inc.
Hamill, J 1986, The Rosicrucian Seer: The Magical

Writings of Frederick Hockley. Wellingborough,
Northamptonshire, UK: Aquarian Press.
Hockley, F 2007. A Journal of a Rosicrucian

Philosopher, from April 30th to June 15th 1797.
Privately published facsimile manuscript issued by
the Hell Fire Club of Bactrom’s Journal copied by
Frederick Hockley in 1833.
Howe, E, 1997, Fringe Masonry in England, 1870

– 1885. Edmonds, WA: Holmes Publishing Group.
Howe, E 1985, The Alchemist of the Golden Dawn.

Press.
Leitch, A 2005, Secrets of the Magickal Grimoires.

Woodbury, MN: Llewellyn Publications.
Waite, AE (a), The Brotherhood of the Rosy Cross.

Kila, MT: Kessinger Publishing, LLC.
Waite, AE (b), Shadows of Life and Thought. Kila,

MT: Kessinger Publishing, LLC.
Index
Notes
[1] Hamill, 1986, p. 24.
[2] Hamill, 1986, p. 11.
[3] Hamill, 1986, p. 11 & p. 24.
[4] Hamill, 1986, p. 11.
[5] 1986, p.11.
[6] Hamill, 1986, p.96.
[7] 1986, p.24.
[8] Hamill, 1986, p.12.
[9] Davies, 1895, p.114.
[10] Hamill, 1986, p.12.
[11] From Hockley’s obituary that appeared in the

issue of the Light for 28 November 1885.
[12] Hamill, 1986, p.12.
[13] 1986, p.12.
[14] Hamill, 1986, p. 13.
[15] Hamill, 1986, pp.13-14.
[16] 1986, p. 14
[17] Hamill, 1986, p. 14.
[18] Hamill, 1986, p. 14.
[19] 1986, p.14
[20] Wait (a), p. 569. (Originally published in

London, 1924)
[21] Hamill, 1986, p. 26.
[22] Howe, 1985, p. 96.
[23] Hamill, 1986, p.101.
[24] 1986, p.108
[25] Howe, 1985, p. 105
[26] Hamill, 1986, p. 15.
[27] Agrippa, Tyson (ed), 1997, p. 697.
[28] Hamill, 1986, p. 15.
[29] Hamill, 1986, p. 15.
[30] Hamill, 1986, p. 14 & p. 24.
[31] Hamill, 1986, pp. 130-131.
[32] 1986, p.15.
[33] Hamill, 1986, p. 96.
[34] Hamill, 1986. pp. 102-103.
[35] Hamill, 1986, p. 105.
[36] Hamill, 1986, pp. 106-107.
[37] Hamill, 1986, p. 112.
[38] Hamill, 1986, p. 125.
[39] Hamill, 1986, p. 127.
[40] Hamill, 1986, p.114.
[41] Howe, 1985, p. 105.

[42] Hamill, 1986, p.16.
[43] Hamill, 1986, p. 16.
[44] Hamill, 1986, p. 17.
[45] Hamill, 1986, p. 17.
[46] Hamill, 1986, p.17/
[47] Hamill, 1986, pp. 17-18.
[48] Hamill, 1986, p. 18.
[49] Howe, 1997, p. 37.
[50] 1986, p. 23
[51] Hamill, 1986, p. 23.
[52] 1997, pp. 22-23.
[53] Hamill, 1986, p. 18.
[54] Hamill, 1986, p. 18.
[55] Hamill, 1986, p. 19.
[56] Hockley, 2007, pp. 1-26.
[57] Gilbert, 1983a, p. 99.

Index
y

The Great Alchemical Work of

Eirenaeus Philalethes, Nicholas
Flamel and Basil Valentine, Rubellus
Petrinus. Salamander and Sons;
Chiang Mai, Thailand, 2007. 121
pages. $22.95 USD.
review by J. S. Kupperman
Rubellus Petrinus’ Great Alchemical Work, while a

single book, is hardly a single thing. It is, instead,
perhaps as deep and variant as the subject it
discusses and the person who wrote it. Rubellus
Petrinus, the author’s working name, is a
Portuguese alchemist with over 30 years of
experience in several different alchemical paths.
The main subject of The Great Alchemical Work,
published for the first time in English, is what is
known as the “Dry Way” or “Flamel Work”, named
for the famous alchemist Nicholas Flamel who has,
alas, only been made recently known to a popular
audience via Harry Potter. Prefaces are also
provided by two of the books editors, both
alchemists in their own rights, Frater Parush and
Rubaphilos
The Dry Way of alchemy employs alchemical
ovens and extremely high temperatures. It is but one
of a number of different alchemical methodologies,
which also include the Wet or Humid way, the Brief
Way and so on. It must be stressed that by alchemy
Rubellus means physical or laboratory alchemy and
not the psychologized alchemy that has become so
popular of late. Rubellus’ opinion of this type of
Jungian alchemy is fairly low and he repeatedly
expresses his opinion that those engaged in such
things know nothing of real alchemy.
The Great Alchemical Work is divided into three

sections, each being successively slightly less
opaque and bewildering, at least to the novice or
non-alchemist, than the previous one. The first
section is something of an introduction of the
alchemical works of Philalethes and Flamel. These
two are discussed together as their works are
complimentary, with one of their texts often filling
in blanks left by the other.
This first section is perhaps the most difficult as

Rubellus, in the tradition of alchemical texts, leaves
a great deal of what he is talking about in the
fabulous coded language of alchemy. Here he
discusses dragons and wolves and the children of
Saturn, as well as other wonderful and confusing
images. Unlike older texts on the subject though,
including those of Philalethes and Flamel, Rubellus
gives the reader the keys necessary to decipher the
language he is using. What are those keys? Work
and research. Rubellus recommends the study of
chemistry, especially the chemistry of the fifteenth
century. Through such a study what is now hidden
to us becomes much clearer. It is for this reason that
the first section is written the way that it is; alchemy
is hard work and one must be prepared for that. If
the would-be student of alchemy is not willing to do
this little amount of research what hope do they
have in accomplishing the Great Work itself?
To continue, then, section one is divided into three

further sections representing three stages of
alchemical work on the Dry Way. In each stage the
reader is brought, step-by-step, through the
processes described by Philalethes and Flamel.
Throughout this part of the book Rubellus not only
explains the symbolic language of alchemy, but also
discusses its practical application, for this is not
simply a book explaining alchemical symbols but a
book of practical alchemy, which for Rubellus is the
only kind of alchemy there is. Thus section one is
both theoretical and practical, and Rubellus tells the
reader how to carry out the experiments he is
discussing. Further, he adds information missing
from his sources about certain steps that are missing
and how to carry them out in explicit, no-nonsense,
language. This does not mean any of this is easy
reading; in order to understand what Rubellus is
saying some background in chemistry is necessary
and, as with many things of this type, reading and
doing are two very different things.
The second and third sections of The Great

Alchemical Work focus upon the writings of Basil
Valentine, a 15th century alchemist and Canon of a
Benedictine Priory. Section two focuses on
interpreting the first three images or Keys from
Valentine’s Twelve Keys, while making many
references to Valentine’s other works. Here
Rubellus looks at the practical meanings of the
images within the Keys and not their esoteric
meanings, something none have attempted before.
Where in the previous section Rubellus was content
to leave much of the symbolic language of alchemy
for the student to decipher, though with a great deal
of prodding and hinting to help along the way, in
this second section Rubellus becomes much more
explicit in his discussion of this language, stripping
away a great deal of the obfuscation that was
present even in the previous part of the book.
As with the rest of the book, this section is not just a

theoretical explanation of alchemical language. Not
only does Rubellus discuss the practical meanings
of the Keys, he engages in experimentation with
them. Thus, as with section one, section two is quite
practical in nature. Instructions for the creation of
“salt of tartaria”, as are the preparations of Royal
Water and other alchemical substances are given. In
order to make sense of the instructions and how
Rubellus arrived at them further reading and
research is, of course, necessary, and the reader is
directed to other texts by Valentine, especially his
Last Will and Testament. Fortunately a
bibliography is included and the reader will find
that many of the texts discussed are available online
via Adam McLean’s Alchemy Website.
Section two leads directly into section three, which

continues with the works of Valentine. This final
part of the book is perhaps the least obfuscated of
the three. Here directions for eight different
experiments, based on Valentine’s works, are
provided. These include the preparation of the Spirit
of Wine and tinctures of Mars. Here, at last, all of
the symbolic language of alchemy is removed and
explicit instructions using the language of modern
chemistry are used.
Rubellus Patrinus’ The Great Alchemical Work is a

modern gem of classical alchemy by a Brother of
the Art. Here there has been a successful fusing the
need for tradition with the need for lifting the veil
obscuring the art and science of alchemy from those
who might otherwise never engage in the Royal Art.
Rubellus has presented, in some instances for the
first time, classical alchemical texts in a relatively
clear and concise manner, sometimes dangling the
keys to their translation enticingly before the reader,
sometimes simply handing those keys over. While
The Great Alchemical Work is in no way a stand-
alone text on the subject, it is not meant to be.
Instead, it is an entrance to a wider world and
should rightly sit alongside the works of other great
alchemists both past and present.
Index
On Becoming an Alchemist: A Guide

for the Modern Magician, Catherine
MacCoun. Trumpeter Books;
Boston, MA, 2008. 264 pages. $21.95
USD.
Catherine MacCoun is an author of both fictional

titles and self-help books. is Ms. MacCoun’s first
foray into occult writing, but fans of her writing
should not worry, for she does not leave her roots in
the past. While there are a handful of references to
traditional alchemical texts and their authors; there
is a little story about Nicholas Flamel in the
beginning of the first chapter, references to Harry
Potter are just as frequent and both are interpreted
through the same hermeneutical lens.
The book defines alchemy as “spiritual knowledge

applied to getting things done in the material
world”, which many occultists would possibly
recognize as something perhaps better defining
magic rather than alchemy. However, as the subtitle
of the book suggests, for MacCoun alchemy and
magic are one and the same thing and she is equally
likely to use one term than the other throughout the
text. This is part of the difficulty of the book, one
that the author readily admits to: the term
“spiritual” has some very specific meanings in the
English language, and what she means by the term
does not always fit its common usage. It is easier to
write than “non-physical” though. This book, then,
is not really about spirituality in the common sense
of the term. Instead it is more about psychology, or
perhaps psycho-spirituality, and the changing of
one’s perspective. To successfully do this is to
accomplish the Great Work of the alchemists. Thus
On Becoming an Alchemist is not about physical
alchemy or even spiritual alchemy, it is a self-help
book. This is the hermeneutical lens previously
mentioned.
In and of itself this is not a bad thing, and it is

certainly true that many would consider
psychological health to play an important role in
magical practices. By itself, however, it is not
magic. MacCoun’s ideology of magic, though, is
perhaps different from my own; she sees magic as
not being something that necessarily causes outer
change but something that causes us to look at a
situation differently than we would have before.
The turning of our own perspectives is the Great
Work, the viewing of a new world is the magic
wrought of the Work.
There are some difficult portions in this book,

however. This is not to say that parts of it are
difficult to understand. On Becoming an Alchemist
is a relatively straight forward read, written in an
easy to understand language. It should only take a
few hours to read through if you are not going to try
any of the exercises. Rather there are areas of
misinformation or simply incorrect information,
character assassination and plays for legitimacy. For
instance, there seems to be a conflation of the
classical Greek Hermes and the Greco-Egyptian
Hermes Trismegistus. While the later is developed,
in part, from the former, their characteristics are
quite different. Similarly the etymologies of
“hermit” and “Hermetic” confused to imply a
relation where looking through an etymological
dictionary tells us that “hermit” is ultimately
derived from a Greek word meaning “uninhabited”
whereas “Hermetic” is derived from the name of the
god Hermes which is quite etymologically distinct
and is connected to phallic symbolism.
Modern hermetic organizations fair just as poorly as

the word used to describe them. According to
MacCoun such organizations are bereft of the spirit
of Hermes, who apparently loathes such things.
However we are told of a non-physical organization
of Hermeticists and alchemists that we can come
into contact with and who will help us along our
ways if we only learn to recognize their help when
it comes. Similarly put out is Theosophy, especially
some of its most influential members such as H. P.
Blavatsky and Charles Leadbeater. On Becoming
an Alchemist more than intimates that Blavatsky
only helped to found the Theosophical Society as an
elaborate hoax and Leadbeater was only involved in
it so that he could have sex with under aged boys.
The irony of this is that much of MacCoun’s
psycho-spiritual work, based upon work on the
subtle anatomy, is ultimately derived from the
writings of Blavatsky and Leadbeater.
These character evaluations, however, do not

appear to be entirely for the sake of bad publicity;
for every fault she finds with someone else
MacCoun tells us their mistake and what the truth
of the matter really is. This becomes somewhat
difficult. MacCoun is insistent that impressions
from the non-physical world are vague and that any
sort of view of that world, for instance through
astral perceptions, are not just subject to ones
imagination, but are completely controlled by the
imagination and messages are always vague.
Anyone who experiences the opposite, non-
controllable images and specific content are perhaps
a little crazy, but not really experiencing the astral.
This is not, however, the difficulty. The problem
lies in that this message is inconsistent. It appears
that this is generally true for others, and even
sometimes for MacCoun herself, but only when she
is trying to demonstrate something that she
disagrees with. At other times there is little or no
hesitation to tell the reader how it is and in no
uncertain or vague terms.
On Becoming an Alchemist is an interesting blend

of fact, fiction and fantasy. While it is not
particularly concerned with alchemy or magic in a
classical way as a relatively occult friendly self-help
it may be a useful introduction to getting oneself
straightened out. However the amount of negativity
in each chapter is disconcerting and even off-
putting. Its mix of pseudo-hermetic and alchemical
language, Theosophic subtle anatomy, Buddhist
ideology and fictional references further confuse the
issues at hand and the reader interested in such
subjects is encouraged to look at texts dedicated to
those subjects instead.
Index
Seven Stars: Mystical Poetry,

Michaela Sefler. InnerCircle
Publishing; Selah, WA, 2007. 184
pages. $25.00 USD.
Michaela Sefler’s book of inspirational poetry,

Seven Stars, is much like her previous works.
Sefler’s mystical aspirations and experiences are
here laid bare before the reader. Seven Stars
contains over 170 poems, each kept to a single
page. Fans of Sefler’s poetry will be happy to see
that she has retained the poetic and visual style of
pervious collections such as Through the Ages.
The poems of Seven Stars faithfully present for the
reader Sefler’s own spiritual and mystical
experiences. While this may prove to be both
enlightening and inspirational it can also present a
difficulty. The poems reflect one mystic’s spiritual
journey and as is the case with mystical poetry the
results are both specific and personal. Such poetry
can be uplifting to those who have had similar
spiritual experiences and may help a lone mystic
connect with others. However as the poetry is so
very personal it may leave those who have not had
those types of experiences left wondering what they
are really about or if they are missing some
necessary understanding to make them truly
meaningful.
As with previous books, Sefler’s current work will

be inspiring and uplifting to many of its readers.
The work draws upon numerous mystical traditions,
making especial reference to Qabalah, though these
are of course interpreted through the author’s own
mystical point of view and a certain amount of
romanticism. This may disappoint some readers
looking for something coming from a more
traditional orientation.
Overall, Seven Stars is an interesting and insightful

look into the mystical life of its author. The poetry
can be beautiful and insightful while simultaneously
being nearly opaque, as though one needs the
correct mystical experience to gain entrance. Those
looking for poetry more directly inspired by the
sources of the Western mystery traditions may wish
to look elsewhere. However those looking for
poetry of an inspirational and spiritual nature will
find Seven Stars both enlightening and fulfilling.
Index
Judgment Seals
by David Harrington
1. Fall of Saint Michael's

After seven years and seven months and seven days
that colossal Cathedral of Saint Michael's was built.
And I saw the pilgrims of faith flocking by the
thousands to that Holy City which deceives the
whole world with its greed and with its power and
with its wealth.
From out of every nation they were called. By land

and by sea and by air they came forth to worship
and celebrate in its splendor.
And they joined together in prayer along with their

king and all his bishops and cardinals, and with all
their scholars, until the Holy City swelled with the
sound of their vain repetitions.
And God was angered, and all of heaven with Him.

And I heard a loud voice say, "Woe unto the so-
called well learned leaders of faith, who call
themselves apostles and ministers of God, and are
not. But do lie and deceive the people and drag my
children away from the truth. And brainwash them,
making them to believe in their false doctrines and
twisted dogmas, with faith borne out of ignorance
and fear. Woe unto you, O cursed impostors, for
you shall receive your rewards!"
And I looked and saw that mighty mountain

Vesuvius[1] bellow to life and erupt with vengeance.
And there was a great earthquake, fire and
brimstone.
And after three days and three nights that colossal

Cathedral of Saint Michael's came toppling to the
ground. And many pilgrims of faith and innocent
people were crushed under its enormous weight.
And no more were the sounds of pipes or bells

heard in the Holy City. And I watched in horror as
the people were sent running and screaming into the
streets. And I was stunned and amazed, for that
Holy City which deceives the whole world was left
in shambles.
And I was angered at God for all the widespread

destruction He had wrought upon the Holy City.
And I heard a voice from heaven like thunder
answer and say,
"You are angry with me because of my great

wrath?"
And I shuddered with exceeding fear and answered,

"What's need be, O Lord, according to your Will."
But from this time on I abstained any more from
questioning the Lord about His Judgments.
2. Gospel Preaching Gypsies

And when he had broken open the second Judgment
Seal, I saw tens of thousands of gypsy caravans
migrating out of the West. And they went about in
bands, traveling from town to town and village to
village preaching the Holy Gospel of Jesus saying,
"You are not unlike that old fox Herod murdering
innocent children as you do."
And they preached with fiery tongues in this

manner, upholding strong opposition against the
murdering of unborn children saying, "The Lord of
heaven and earth is wroth because what He has
created and blessed with His own hands you put
asunder and destroy with your wicked designs.
Therefore, repent quickly or else great judgment
will befall you all!
"Even the Queen of Angels, that lovely and divine

Empress of Heaven, has she not visited all your
countries and appeared to all your children?"
But the people soon grew tired of the gypsies and

plotted to do away with them once and for all. And
I saw them gather by the multitudes at that sacred
shrine where they venerate the martyrs and
encompass the gypsy's camp.
Then at nightfall, I watched them descend upon the

gypsies like bloodhounds, who were breaking bread
and sipping wine, and had formerly given up many
of their old customs and superstitions and kept the
Commandments of Christ.
And many cast their silver and gold and precious
jewels into the fire as a testimony of their faith: For
the Spirit of the Lord was upon them all and they
were filled with the Holy Ghost.
So they sent scouts up ahead to meet with the

leaders of the people to try and settle their
indifferences saying, "The sins of the world are
raging like a fire on high! 'But vengeance is mine',
saith the Lord."
But the people were outraged with the gypsies and

stoned the scouts to death. And they stormed the
shrine with whips and and torches and went
rampaging throughout the gypsys' camp, lighting
their tents ablaze, overturning wagons, desecrating
the Host and killing mercilessly.
And I watched in sheer horror as young gypsy

maidens were brutally violated by the hundreds.
And many were bound and dragged away captive
into that great city whose church shall be destroyed
by the invading army from the West.
And they were tortured with fire and cast like
vagrants into prison to die. And some managed to
escape and fled into the nearby hills. But the rest
were roasted like pigs over beds of hot burning
coals.
And the Lord was furious with the people. And

there proceeded fire down from heaven and
devoured them up.
3. Agents of Hell
After these things were finished, I saw the Agents
of Hell disguised as little children and as apostles
that were set loose upon the world. And they went
about from door to door like packs of ravenous
wolves devouring up the little children.
And up from out of the pit there crept foul spirits
like snakes, whose number is unto all of man's vain
superstitions: The spirits of devils working great
miracles inso to pit man against man and against his
God.
The spirits of demons and of graven images, idols

and false gods unforgotten, whom every nation has
worshipped since the beginning of the world. And
have caused countless denominations, indifferences
and divisions among the people.
And having great wings like dragons, these dreadful
spirit creatures followed them like shadows into
every house. And the very altar of God was
corrupted because of them.
But behold! Down from the Holy Mountain there

came a glorious sight: Dragonslayers accompanied
with the angels of heaven. Mighty warriors of great
strength and valor.
Now to each one was given a sharp lance and

shields bearing the Holy Cross of Jesus. And they
were commanded by God to slay the dragons that
had laid hold of the earth.
And looking up to the heavens, I saw two mighty

angels holding up the Big and Little Dippers.
And when the Word was given, one of the angels

tipped the Big Dipper and out poured hot oils over
the multitudes. And many were scalded to death
because of this terrible plague. And I was sore
afraid because of it.
Then when the Word was given, the other angel

tipped the Little Dipper and there was a spectacular
miracle: A magnificent star fell to the earth and the
remainder of the wicked vanished away with their
offspring. And the name of this magnificent star is
called "HONEYWINE".
Index
Notes
[1] Vesuvius - should be interpreted figuratively as

representative to any large active volcano in the
proximity of a major city.
Index
Aleph
by Dean F. Wilson
There was a point that came to be

From what was naught; infinity
Was too constraining. The ox
That takes a goad is God,
Yet even God fits a box,
Just big enough for us to laud
Him, for if we were to know

That the ox was but a breath,
A glottal stop to anticipate
The primal swirlings of the world,
Then we would be consumed
By inhalation and implosion.
The exhalation starts the flow
Where all the letters wake from death;
In words they all participate
In life that from the dot unfurled;
Each iota petal bloomed
On a tree; divine explosion.
Index
Teth
by Dean F. Wilson
Held and coiled, about to spring,

A serpent may or may not sting;
It might take a faithful leap
Into a cave that’s dark and deep,

To find his belly is that cave,
Intestine tombstones, this his grave,
And all the while he plummets still;
Eaten whole, he takes his fill,
Yet even as digestion brings
A fitting feast, a feast of kings,
The serpent rears its head again
To see another cave; amen.
Index
Dancing by Flame and Shadow
by Wolf
Prelude
That spark is dim that settles to the west
The waning of the day is at its height
A lonely star is hanging in the east
A sole and single herald of the night
And the shadows say:

Know you the dark behind the moon?
Hear you the song behind the tune?
Dance you about at the height of June
Then will you know, and that right soon
Lost are you now to your kin and clan

Swept all away by an era’s span
Wanderer you among beast and man
But, bide your faith in a larger plan
Seek out the sign that will call for you

Beckon you home to the tribe you knew
Love is the light that will guide you through
If you can trust it will turn you true.
Gathering boots as all falls faint and still

Crossing the fields where the cattle stir and low
Far past the limits of town and tower we range
Following trails that were trod so long ago
And whither we go, the shadows go

Treading those trails from long ago
1.
That road is long which leads beyond the hill
But we must walk it ‘ere the moon’s light fade
For we must go and greet the Sabbat fire
Where dance the little gods of brook and glade
When last of daylight fell beyond the west
Both priest and master safely now asleep
We took our leave of farm and field and bed
For we have work to do and pacts to keep
Quick and quiet, past the towns we go

Stealth and stillness cloak us in our flight
We must remain concealed and hid from view
Or suffer priestly wrath and sacred spite

Travel the late and lonely road
Call on the name that love bestowed
Leave all the grain and the seeds you sowed
Come with us now to the gods’ abode
By foot and furlong follow we that trail

That winds its way through heather, brush and mire
No sign but starlight there to point our way
Until we spot the distant Sabbat fire
See past the hoe, the seed and the crow

Look to the seasons, the cadence and flow
2.
Upon the heath it burns high like a tower
That lights the course of sailors where they roam
It sparks high now to hear our swift approach
The Children of the Twilight have come home
The turf is rough, so far are we from sight

No building marks these hail and holy grounds
But board and beam are dust wherein no love
Can stir our blood and drive us in our rounds
No book is here wherein is kept the word

No steeple stands to raise the blasting bell
Only the rolling fields of green, unswept
Only that space wherein our gods may dwell

Bind up the bales and burn them high
Call to the night with a ragged cry
Raise up your voice to the broken sky
Listen! His coming is all but nigh
No tongue can shape the words that speak our joy

No song can sing the tune that is our glee
Whatever hardships we might meet come day
Tonight, by fire and starlight, we are free
What can be built from clay and silt

That time won’t bend and ages wilt?
3.
My eyes have witnessed ancient wonders done
My ears have heard the living Goddess speak
My heart has felt the pulsing of the earth
That bids my body dance and stirs my feet
The beat! The beat! The heart that calls me forth

The heart! The heart! The womb is open wide
The womb! The womb! The living cup is full
The cup! The cup! The lance now lain inside
The lance, the cup, the womb, the heart, the beat
I see, I feel, I taste, I dance, I turn
From every corner now the shadows watch
In every eye I see the fire burn

Love you the Lord, who is the groom
Love you the hand that is his doom
Love you the Lady who is the tomb
Love you the promise within Her womb
I feel no feet where fall the steps that turn

I know no sight but crimson on the hill
I have no voice but what the wind will bear
I cannot hear but what my gods might will
He is no slave who chose the grave

For what He bleeds is what he gave
4.
Turn, oh turn! And there I see the shade
A robe that rises ‘gainst the firelight’s blaze
So black! So dark! And crowned with seven tines
I cannot choose to do but dance and gaze
My pulse has quickened as the fire is fleet

I feel his eyes though I see not his face
Some steel within his stare has me in thrall
Of what I am by day there is no trace
The land might burn, the oceans dry to sand

The world and all its woes might wash away
And I would be there dancing, turning still
I cannot stop, nor would I choose to stray

Where is the hand that turns the tide?
Wherein do stag and stone abide?
Where lies the God who lived and died?
What secrets does the cauldron hide?
O Mighty, mild, majestic mystery

That stands before me proud as any King
We cheer to see him rise like sprouting grain
And weep to hear the solemn scythe’s blade sing
And where does he go, the shadows know

Down in the earth with the seeds, laid low
5.
The fire, now coals and smoldering black remains
The last of nightfall dwindling now to day
In love, by night, we came to celebrate
In peace, by light, we silently turn away
The sun shall rise to greet what night has left

When dew and daylight glisten in the dawn
Upon the hill, now silent and serene
All frolic, flame and frenzy shall be gone
Like dust and dreams the Sabbat’s night is spent

Whatever might have been the silence veils
What’s passed the fields and flowers won’t betray
Cold ash upon the wind can tell no tales

Go you back now to your waking sleep
Rising as mist from the arcane deep
What has been sowed shall divinity reap
His blood is shed and for that She must weep
And should some shepherd chance to pass that way

And faintly note some charred and acrid smell
He may just pause and wonder what took place
But what the shadows see they never tell
But come you back soon by the light of the moon

Dance once again to the beat and the tune
Index

The Little Book of Black Venus.

Waning Moon Publications is pleased to announce the
release of the first English translation of The Consecrated
Little Book of Black Venus, translated by Teresa Burns and
Nancy Turner and illustrated by Jeffrey S. Kupperman and
DARLENE. The text is attributed to Dr. John Dee but veers
from his better-known Enochian work. It appears to be a
traditional grimoire which instructs the magician in the
proper preparations and tools needed to summon the six
sprits ruled by Venus, but in fact may be a connection back
to the benandanti witch cult and forward to Dee and
Kelley’s angelic workings.
This translation was made primarily from the handwritten

Latin text of London's Warburg Institute MS. FBH 51 dated
around 1600 CE, with other versions of the text referred to
as needed. Both the English and Latin text are together. Also
included in the book are several related articles to further
elaborate on the significance of this work.
The Consecrated Little Book of Black Venus is now in

production. For more information or to order a copy now,
visit
http://www.waningmoon.com/publications/books/blackvenu
s/
Orders will be honored on a first come first serve basis.
We are excited to be part of this significant contribution to

occultism! This is the first publication in book form of an
English translation of this grimoire and we have gone to
great lengths to use the best materials and bind each and
every copy by hand, starting each batch on the day of Venus.
JWMT Forum Announcement.

Keep up-to-date on the happenings at the Journal of the
Western Mystery Tradition. Join the JWMT Announcement
List today.
Write To Us.
To write to the staff or any of the contributors, please e-mail
us at pub@jwmt.org.
Join Us.
If you would like to become a full time contributor to the
Journal, click here to join us. Please note that this is not a
general discussion forum, it is for the business of the Journal
only.
Next Issue:
Magical Languages. If you are interested in submitting an
article, poetry, artwork, rituals, etc., dealing with this
subject, please see the submission requirements.
Index

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Journal of the Western Mystery Tradition

No. 14, Vol. 2. Vernal Equinox 2008

Web Design and An Hermetic Frederick

Next Issue, No. 15: Magical Languages

This issue of the Journal of the Western Mystery

The theme for JWMT Autumnal Equinox 2008 will

Excerpts from Pascal Beverly Randolph’s Eulis!,

Orphaned at an early age, he grew up on the streets

The very next year, 1874, Randolph published his

In his tour de force intellectual history of the

Randolph’s books, taken as a whole, contain the

John Patrick Deveney, in his preface to Paschal

In occult circles, where his name and works

Why, then, did he wind up nearly forgotten?

Through the 1860s, Randolph was heavily involved

The Abolitionist movement and spiritualism went

Similarly, while Randolph’s defense of women runs

In England, as Randolph performed as a spiritualist

Looking for a moment of the different accounts of

Unfortunately, this almost certainly never

But before we dismiss all of the rest of the

In his biography of Randolph, John Deveney

Yet beneath the swirl of personality, it is easy to see

The first grade of the Hermetic Brotherhood of

Having Randolph’s “Mysteries of Eulis,” rather

Where does “The Rosicrucian” say about the origin

I am induced to say thus much in order to disabuse

The Rosicrucian system is, and never was other else

Clymer, RS 1935-1936, The Rosicrucian Fraternity

Cranston, SL 1993, HPB : The Extraordinary Life

Deveney, JP 1997, Astral Projection or Liberation

Deveney, JP 1997, Paschal Beverly Randolph : A

Godwin, J, Chanel, C& Deveney, JP 1995, The

Gutierrez, C 2005, The Occult in Nineteenth-

Hermes Trismegistus & Randolph, PB 1871,

King, F 1970, Ritual Magic in England, 1887 to the

McIntosh, C 1997, The Rosicrucians : The History,

McIntosh, C 1972, Eliphas Lévi and the French

Monroe, JW 2008, Laboratories of Faith:

Randolph, PB 1992, Magia Sexualis : Die

Randolph, PB 1874, Eulis! the History of Love,

Randolph, PB 1873, The New Mola! The secret of

Randolph, PB 1869, Love and its hidden history. A

Randolph, PB & Clymer, RS 1930, Seership, guide

Randolph, PB & Clymer, RS 1930, Eulis!

Randolph, PB& Meyrink, G 1922, Dhoula Bel; ein

Scarborough, S. 2001, "The Influence of Egypt on

[2] Both are reprinted in Deveney’s biography of

[3] Godwin 1994, p.261.

[4] Deveney, p.i.

[5] Randolph, Rosicrucian Confession.

[6] Clymer 1928, pp.417-451, esp. 428.

[7] Godwin, p.57.

[8] Deveney, pp.253-257.

[9] Godwin, Chenel, Deveney

[10] See "Join Brotherhood of Eulis".

[11] Godwin Chenel & Deveney, pp.43-45.

[12] Deveney, pp.262-272.