Monastery of the Seven Rays

First Temple of the Outer Court

Student I Degree, I. "What is Occultism ?"
Lesson !
T"# OCC$LT $%I&#'S# !'O$%D $S
Ordinaril(, )e )ould not e*pect to tell (ou that the uni+erse
around us is fift(,per,cent occult. This might sound li-e too much of a
claim, and the reader might .e tempted to sa(, to himself, ")hat t(pe of
o+erstatement are the( as-ing me to thin- a.out, and possi.l( to
.elie+e?" /ut, in actual fact, this claim that )e are ma-ing is reall(
an understatement0 )e )ill add the much needed 1ualifications and sa(
that the uni+erse around us is at least fift(,per,cent occult, and
o.+iousl( ,, and, as (ou )ill find out in due time ,, it is much, much
more. It is much more occult, much more magical, much more ps(chical,
much more m(stical in a )ord, it is much more than (ou are used to
thin-ing either possi.le or ali+e and full of acti+it(2 3es, of course
there is an occult )orld around us02 .ut let us ma-e the first efforts
to e*plore it, and then )e )ill appreciate more of the truth contained
in the a.o+e statements.
The nature of the uni+erse .eing such a pu44le to the human mind,
unaided .( cosmic assistance, that philosophers for hundreds of (ears
ha+e tried to define it precisel(, in order to .e a.le to e*plain it,
.ut e+er( philosopher .rings a.out onl( his s(stem of thought, )hich is
replaced .( the +er( ne*t contender. 5hilosoph( tells us )hat men ha+e
thought a.out the uni+erse, it cannot tell us )hat it is. Science is
some)hat different, .ut e1uall( unsuccessful in telling us )hat the
uni+erse is, although it certainl( can tell us ho) to manage the
uni+erse, and this )ould seem to .e its +alue. /ut, )e -no) that science
changes, so that )e manage the )orld of nature a little different from
our parents, and much different from the mediae+alists and ancients.
Does this tell us an(thing? %ot 1uite, e*cept .( )a( of a negation of 6
)hat has .een attempted in the outer )orld, clearing the field so to
spea- for the initiatic doctrine. When )e sa( that the uni+erse is at
least fift(,percent occult, )e impl( or mean that accordingl( the
initiatic doctrine, 7that )hich is taught .( masters, such as m(self,
and )hat (ou are stud(ing, at this +er( moment,8 holds the truth a.out
the .e(ond, the )orld that e*ists not e+en so far as the tips of our
toes, 7unless )hat one means is also the edge of m( s-in,8 and this
.e(ond is not onl( outside of us, it is )ithin us, +er( deepl( placed
)ithin us, and this doctrine of the .e(ond )hich is )ithin has .een
taught since the creation of the )orld, or its esoteric e1ui+alent, .(
the masters to the initiates. That is )h( it is .eing taught to (ou,
no).
The a+erage person reading the papers, maga4ines, listening to
other people tal-, and often attending some -ind of meeting hears 1uite
a lot. #+er(.od( claims to ha+e the truth, so either most are )rong or
else the( ha+e disco+ered that the uni+erse is much more complicated, so
complicated that the( cannot all e*plain it. If )e )ere to paste all of
the teachings together )ould the resulting patch)or- .e the truth a.out
e+er(thing? )ould )e .e a.le to see there on that paper )ith all of the
occult claims listed li-e the columns of the ne)spaper some -ind of
.asic idea? We might .e tempted to sa( to oursel+es that something must
.e true. Our ans)er is that )hile all others .( human efforts ha+e .een
mo+ing to)ards the uni+ersal truth a.out man and his )orld, the( ha+e
onl( generated a profound confusion .( their endless errors, )hich
appear misdirected. The initiatic doctrine alone presents the truth in
its essence, .ecause it has ne+er .een the possession of ordinaril(
human nor superficiall( initiated teachers. /ut, let us loo- at this
pro.lem for another fe) minutes, as it sho)s us another approach to the
truth a.out the uni+erse.
Wh( am I so confused, so mi*ed,up, if I am, .( the +arious occult claims
around me? !fter all, can the( all ha+e some claim to the truth, can
the( possess some germ of that )hich goes so far .e(ond m( ordinar(
e*perience, and stri-es at the +er( heart of the in+isi.le? Then, I ha+e
m( o)n pro.lems, so I can6t +er( )ell see- to sol+e others6 )hen m( o)n
seem to me so +er( important. /ut )h( do I seem to )onder, to feel
uncertain, )hile the )orld a.out me is so certain? It does indeed appear
to .e +er( certain ,,, I am the element of uncertaint(. If I could sol+e
the inner pro.lem of m( o)n selfhood, I )ould .e a.le to find out )hat
it is a.out me that aims at the truth and ne+er misses its mar-. Then so
I )ould thin- e+er(thing )ould .e settled and I )ould .e a.le to face
each da( )ith the feeling that all )as )ell "in hea+en and on earth".
9eeping in mind )hat I ha+e said, if it can .e esta.lished that the
sciences gi+e us the rough,outline picture of the )orld of natural
things, a picture to .e impro+ed upon each da(, indeed each minute, or
so )e )ould e*pect the sciences to tell us 7as the( al)a(s ha+e in
recent times at least8 then human nature is the element )ithin the
uni+erse most in need of e*ploration, for human nature, destin(,
)hate+er (ou )ant to call (ourself 7and onl( (ourself, don6t tr( to tal-
a.out, .lame, or )onder a.out others, sta( )ith (ourself8 is the m(ster(
and so reall( these +arious occultists, )e )ould assume, if the( are
follo)ers of the initiatic doctrine, )hich fe) can ha+e an( claim to
.e , ,, the( must )ant,me to )onder a.out m(self, to thin- deepl(, to
meditate, to pro.e m( o)n inner self. That is the field of e*ploration,
and )e ha+e come to erase that element of the uncertain, )e ha+e come to
help (ou find ans)ers, )hich go .e(ond, far, .e(ond :ust tal-. For )e
ha+e come to tell (ou the ultimate fact, truth, principle, idea, or
)hate+er else (ou might see- to grasp hold of as a .asis of (our life
for according to the initiatic doctrine "to e*plain the occult uni+erse
around us is to e*plain that )orld )ithin us, )hich is the ultimate I am
of m( e*istence, and the e*istence of all things .e(ond, as )ell."
!ccording to the initiatic doctrine the occult uni+erse around us
is a pro:ection out from the initiatic consciousness of masters and
gods, )ho are the instruments of the Di+ine and #ternal, and thus the
doctrine, or .od( of -no)ledge to .e taught to those students, )ho
inspired .( hol( things see- to .e taught these truths in order to
.ecome initiates, states as its first a*iom this la) of uni+ersal
+alidit( and application, )hich can .e +alidated upon an( planet of the
uni+erse, )hich is T"!T W"IC" IS /#3O%D IS WIT"I% ;$ST !S T"!T W"IC" IS
WIT"I% IS /#3O%D. Conse1uentl(, .( an e*ploration of m( o)n self, each
person can no) sa( )ithin his heart of hearts, I )ill find the -e( to
the uni+erse and to m(self, upon )hich I can depend for strength to face
the e+er(,da( pro.lems of e*istence.
<( .lessings al)a(s,
The <aster <ercurius !=$!'I$S
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, I. "What is Occultism ?"
Lesson /
<3 FI'ST #>5#'I#%C#S OF T"# OCC$LT
!s )e ha+e said .efore, )ithin oursel+es rests the -e( to our
a)areness of )hat is .e(ond. /ut there are other )a(s in )hich )e can
also approach occult e*perience. For e*ample, e+er( sensation that I
ha+e contains the element of the m(sterious a.out it, and the more I
concentrate upon a feeling the more it seems to me to .ecome detached
from m( .od(, :ust li-e the contemplation of a colour ta-es me a)a( from
m( .od(, and separated from the .od(, )ith the colour separated from its
.ac-ground there :ust seems to e*ist the act of e*periencing the colour,
e+er(thing else seems far remo+ed and actuall( foreign. it is reall( in
e*periences of this sort )hich e+er(one should tr( 7for if the( did the(
)ould .ecome spiritual and occult, li.erated from the causes of
materialism and inner strife8 that the )orld of the occult is first
e*perienced .( the child. This is 1uite interesting .ecause )e are
tr(ing to de+elop some sense of the .e(ond )hich is )ithin, .ut for the
most part )e can onl( e*amine our o)n impressions and .ecome one )ith
them. This is an attempt to e*pand consciousness, and as such it is the
secret of (oga and the eastern m(ster( schools, .ut for us, it is the
most elementar( e*perience of the m(stical )orld, )hich lies .e(ond the
+eil of matter, and sensation. We do not as- (ou to ignore matter and
sensation, )hich is the )a( in )hich, 7I am referring to sensation8 the
)orld of matter is -no)n. Thus, tr( this little e*ercise each time (ou
feel the need to approach the occult, for it is most certain that m(
means of identif(ing )ith sensations in this impressionistic )a( (ou
)ill .ecome a.le to grasp the inner truths, )hich teach that )e are in
the midst of the spiritual )orld and the +er( essence of the m(stical0
(et man-ind has sought to ignore this simple form of approach, 6and has
sought to concentrate upon .oo- learning and dogmas, )hich tend onl( to
dull the senses, rather than to 1uic-en them, ma-ing them ali+e, -een,
and doors to the e*tra,sensor( )orld.
It is also possi.le to .ecome lost )ithin one6s self to such an
e*tent that it is difficult to .ecome free. This means that the person
)ho see-s to meditate reaches deepl( )ithin his o)n self and then finds
a strange ne) )orld, )hich he cannot recognise, for this is a )orld
.e(ond all the -no)n images and dreams, he has e+er e*perienced.
Therefore, )e as- onl( that )hen )e realise this )orld )e are a.le to
understand that it is su.stantiall( the same as the )orld )e touch )ith
our meditations on impressions and sensations. /ut, )e )ill not allo)
(ou as students to plunge into this inner )orld )hich is in truth the
most difficult of the genuine m(stical )orlds to e*plore )ithout the
masters6 assistance, for he )ho meditates apart from our, direction on
an( specific point is reall( in danger of falling into one of the ic(
realms of nothingness, called the "<eon" )hich e*ist .oth .e(ond and
)ithin the +er( spheres of m( o)n a)areness of the concrete. "o)e+er, it
can .e e*plored safel( and )ith direction, for from it come into .eing
those )onderful )orlds of spiritual light and hol( radiance )hich are
called together, or collecti+el( "5leroma", that )hich fills the spirit
and the +oid. /ut, )e no) :ust )ant to cite the fact that meditation can
lead to an inner occult e*perience, )hich often )ells up during dreams,
fantasies, and simple imagination, and )hich can .e e*plored .( our
techni1ues of spiritual li.erations and self,disco+er(. This inner )orld
is a )onderful realm of light, indeed it is the source of all light and
thought and e*perience, so much so that to the spirituall( oriented
person, e+er( thought and feeling that he has, once he has attained the
true goal of his m(stical +o(age, .ecomes in actuall( +erifica.le fact
.athed in the lumen, or the light of the initiates and the gods. <an(
indi+iduals ha+e )ritten .oo-s a.out this e*perience of the light, .ut
none so far ha+e .rought out so )onderfull( clearl( that the .eginnings
of this e*perience are 1uite simple and are to .e found as m( first
e*periences of the occult.
The e*perience of union )ith m( impressions of the )orld around us
and m( inner e*perience of spiritual truth, deepl( realised and m(stical
illuminated are t)o forms of li.eration, )hich can come to us from the
+er( e*periences of e+er(da( life, )hich )e do not often seriousl(
consider. /ut, it is reall( necessar( for us to consider that e+er(
e*perience of e+er(da( life is trul( m(stical, and indeed, since cannot
gi+e us an( e*planation of the ultimates of e*istence, and since as )e
-no) e+en philosoph( is a field of open competition .et)een contending
minds 7often separated from all .asic human e*periences if (ou read the
li+es of certain philosophers8 e+er( .reath of life is a m(ster( and
perhaps e+en more, for it appears to .e e+en a miracle. To )al- do)n the
street for the thoughtful person is a miracle, since )e cannot e*plain
full( the +er( reasons )h( the )orld should remain in its place holding
together so firml(, )hile motion occurs. %o science can e*plain this,
nor can an( philosopher offer an( proof0 (et I mo+e and the )orld
remains fi*ed and dependa.le. I as- m(self )h( is this so, )h( should m(
life .e so regular in its outer form. I -no) there is an ans)er, .ut
)here?
The fundamental 1uestion a.out m( most elementar( e*perience can
.e e*pressed as this, ")h( is the )orld a.out me possi.le, )hen no one
can offer me an( certaint(?" Our repl(, .ecause )e ha+e e*plored this
1uestion so long, and indeed .ecause )e ha+e participated in this
process of teaching, and therefore e*plaining so long is this, 1uite
simpl(. The )orld is go+erned .( la)s of a spiritual origin, e+er(thing
is ruled .( these la)s, therefore m( e*periences of the )orld around me
are intense spiritual, e+en if I don6t realise that m(self. I am much
more a part the spiritual )orld than I am the material o.:ect certain
s-eptics claim me to .e. I e+en deri+e m( +er( life,.reath from
spiritual protection, and conse1uentl( the occult is much more real than
the apparentl( non,occult, and spirit is closer to m( heart than matter.
<( e+er( e*perience is ruled .( po)ers of light, )ho guide me and )or-
through m for I am their instrument, and the( are m( spiritual selfhood,
+ie)ed in its state of .liss. #+er(thing that happens to me is due to
this participation in the life of .liss, )hich reaches do)n to the roots
of m( ph(sical e*istence and incorporates m( e+er( effort in the
spiritual processes of the uni+erse. Therefore, m( child of the 1uest,
do not thin- of (ourself as .eing separated from the )orld of light, for
(ou can see in part )h( (our e+er( e*perience is, occultl( consecrated
and carried up into a )orld that is much more real than an(thing that
can .e seen. 9no) again, ? child of the 1uest, that in e+er( o.:ect seen
the di+ine and eternal light is )ritten in in+isi.le characters, )hich
)ill .e read .( (ou after (ou ha+e .ecome part of us. !nd -no), al)a(s,
and more than -no), feel, .e, li+e in the realit( that lies in and
)ithin and a.out and near e+er( impression or sensation from the outer
)orlds, for this )orld is the true )orld of .eing, and )hen (ou are
united )ith the impression of the outer )orld in the state of normal
detachment fro6 the ph(sical self, then (ou are trul( one )ith the realm
of spiritual consciousness, )hich penetrates all, .ecause it is all.
Therefore, )e sa( that our first e*periences of the occult are
1uite e+er(da( matters, if (ou )ill ta-e the time to stop and )onder and
to en:o( them. #n:o(ment of the )orld of the spirit is most important
.ecause it does not mean that (ou can turn (our .ac- on realit(, rather
(ou enter more and more deepl( into the )orld of e+er(da( cares, )oes,
pro.lems and facts .ecause (ou -no) )hat is reall( there. This ma-es
(our life a 1uest for the .eing )ithin all things, and as )e ha+e taught
that the .e(ond is )ithin as the )ithin is .e(ond, or deepl( spiritual,
so )e teach the second principle of the initiatic doctrine to summarise
this lesson, )hich is I C!% #>5#'I#%C# T"# $%I&#'S# /#C!$S# I !<
S5I'IT$!LL3 O%# WIT" T"# $%I&#'S# $pon this teaching depend all of the
ideas e+er e+ol+ed .( m(stics and hol( men to fathom the m(steries of
life and human nature. We onl( as- of (ou at this stage in (ou 1uest to
li+e according to this principle for a fe) da(s, for if (ou do, (ou )ill
li+e according to it he rest of (ou life,time. 3our o)n life, each and
e+er( hour of the da(, )ill .e its proof for (ou )ill cease to .e
limited or confined .( an( narro) pattern, .ecause 1uite candidl(, (ou
)ill ha+e the infinite as (our hori4on.
<( .lessings !l)a(s,
<aster <ercurius !1uarius
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, I. "What is Occultism?"
Lesson C.
"OW C!% I CO<# TO 9%OW T"# OCC$LT?
"T"# FL3I%@ S!$C#'S "!&# L!%D#D. T"# C"'IST WILL '#!55#!'. WILL
3O$ /#CO<# !% I%ST'$<#%T FO' COS<IC '#S#!'C" OF T"# @'#!T O%#S?" reads
possi.l( one out of man( countless ads in occult and ps(chic maga4ines,
seemingl( to ad+ertise and offer instruction. We )onder if it )or-s,
.ecause our method certainl( does, and )e cannot spea- for an(one else.
/ut it is all a 1uestion of ho) )e can -no) the occult. $suall( the
methods of -no)ledge consist in +aried re+elations from those of
superior -no)ledge to those see-ing that same -no)ledge. This means that
(ou are told something and then as-ed to memorise it. Others as- (ou to
perform ps(chic e*periments in )hat is reall( self,hallucination,
thin-ing that if (ou are a.le to decei+e (ourself, the( )ill more easil(
.e a.le to do the +er( same thing. Others offer complicated oriental
e*ercises to middleaged )esterners )hose .odies are simpl( not geared to
contortions and untried postures. With all of this )e must politel(
disagree, for our approach is holistic, )e aim at presenting a )a( of
-no)ing )hich )ill appeal to the )hole person, .od(, soul, spirit, and
di+init(.
We do not .elie+e that it is possi.le to -no) )ith the mind
)ithout -no)ing )ith the .od(, nor does the <onaster( thin- it good that
our appeal should .e :ust emotional, :ust mental, or :ust ph(sical. That
is )h( in the past t)o lessons )e ha+e ta-en illustrations from the
-no)ledge of the .od( 7sensations8 and spirit 7dreams and images8 to
sho) the first e*periences of the occult. Furthermore, )e distrust an(
method )hich states that one must den( the .od( and its ph(sical
realit(. We teach, on the contrar( T"# 5$'IFIC!TIO% OF T"# /OD3 I% ITS
5"3SIC!L %!T$'# WIT" !% !I< TO 5#'F#CTIO% !%D /#!$T3. For this reason )e
are not too unli-e the ancient ;e)ish ascetics, at the time of the
manifestation of Christ in ;esus )ho )ere -no)n as the #ssenes. We are
essentiall( #SS#%# in our +ie) of human nature, although our cosmic
illuminations and inspirations go .e(ond an( -no)n or manifested occult
conte*t, :ust as our )ish is to transform (our +er( life into the a.ode
of this same illumination and inspiration. /ut, )e must aim at -no)ledge
at all le+els of the real and the true and for this reason our -no)ledge
is CO<5L#T# 9%OWL#D@#.
"OW DO#S T"# 5"3SIC!L /OD3 CO<# TO 9%OW T"# OCC$LT?. ,,We repl(
1uite simpl( .( sa(ing that the ph(sical .od( )hen it is purified of all
those ha.its )hich ma-e for impurit(, such as improper diet, lac- of
harmonious e*ercise, lac- of proper sleep, and misunderstanding of the
se*ual function,,,)hen the .od( is purified of these limitations, and
)hen it stands forth in the na-edness of its true solar .eing,,,,for it
is deri+ed from the Sun @od "imself ,,it .ecomes the most perfect of all
ph(sical instruments of precision and research, more precise and
e*acting than an( scientific instrument or machine that )ill e+er .e
constructed0 .ecause the gods can ma-e .etter machines than an( human
can. Then, (ou can hear )ith (our ear those ph(sical sounds )hich the
impure cannot hear, then (ou can see )ith (our e(es those lights,
colours, and shades )hich none else .ut the pure can ga4e upon and
percei+e, then (ou can touch and taste and smell the heart of nature and
its delicate .eaut(, )hich none else sa+e those purified can e+er
e*perience and there fore come to -no). This is ho) the ph(sical .od(
can come to -no) the realit( of the occult, that )hich is fundamentall(
)ithin and .e(ond e+er(thing in our e*perience. 5urification is achie+ed
.( proper diet, such as eating onl( that )hich is necessar( for health,
rather than .eing a sla+e to the ta.le. It is achie+ed .( proper
e*ercise, )hich teaches the .od( to .e harmonius and graceful in its
mo+ements, and .( ade1uate rest, for the .od( demands rest and
rela*ation in order to re.uild its strength. It is achie+ed .( realising
that se*ualit( is essential to life and its manifestation, .ut that
there are +er( m(stical po)ers connected )ith se*ualit( )hich form an
occult science of their o)n, and one in )hich (ou )ill .e full( trained,
so as to .e li.erated fore+er. /ut, )e do not den( the realit( of se*,
nor do )e teach that such impulses must .e suppressed, for in truth the(
are the -e(s to happiness and all ph(sical lo+e must .ecome
spiritualised and occultised through a proper understanding of the
nature of )hat I )ill tell (ou is mainl( "! COS<IC S#>$!LIT3", for the
polarities of se* are uni+ersall( found in all forms of life0 and in the
spiritual )orlds, )e read of the m(ths of gods participating se*uall( in
the .odies of humans of great .eaut(, and therefore a t(pe of .eing made
perfect through purification.
"OW DO T"# SO$L, T"# S5I'IT !%D T"# DI&I%IT3 OF <!% CO<# TO 9%OW
T"# OCC$LT?,,,!t this le+el of stud( )e can onl( gi+e indications )hich
are going to ha+e to .e +er( general. The reason for this is that this
constitutes the su.:ect of man( courses, such as our instructions to (ou
in #.S.5. the (oga of meditation and contemplation, the capacit( to
de+elop a supermind, and the m(stical union of the di+ine self )ith the
#ternal. /ut, one thing is held in common )ith all of these different
forms of -no)ledge and it is this that in each case, the soul, the
spirit. and the di+init( ha+e all .een purified and freed from the e+il
and negati+e influences of the atmosphere, )hich e*ist around and a.o+e
and .elo) us. These parts of m( totalit( are no longer confined to an(
one place, the( are so pure that the( ma( roam the )orlds of light )ith
a.solute freedom, and the( are a.le to realise )ithin themsel+es, the
fundamental truth of all .eing, and .ring it .ac- to us in our natural
conditions for en:o(ment. "o) can the( .e free, )e might as-, and as
such )e )ant some -ind of concrete ans)er. Let me sa( that .asicall( it
is this, that through occult )or-, and this means ph(sical )or- on the
.od(, the soul is no) free to .e freed of emotional tensions and
ps(chological complications, the mind is free from error and self,dou.t,
and the di+init( is no) free of ignorance of its o)n self,hood, for it
can see itself as one )ith all, and this #T#'%!L $%IO% OF T"# DI&I%IT3
WIT" T"# DI&I%# !%D #T#'%!L IS T"# T'$# F'##DO<. /ut, this is a +er(
gradual process, and )e )ill teach it step .( step, so that (ou )ill
.ecome so illumined .( the e+er gro)ing glo) of perfection that (ou )ill
ne+er feel limited or left outside of the )orld of the occult e+er
again. /ut the -e( to all of this is purification, in fact this is our
principle to .e taught in this lesson T"# OCC$LT 9%OWL#D@# OF T"# /OD3,
SO$L, S5I'IT, !%D DI&I%IT3. This is the real reason )h( one person
ad+ances in occultism and another doesn6t mo+e ahead, e+en though the
latter has more .oo-s, has ta-en more courses, and has attended more
lectures. /ut, the impurit( of his .eing has .een holding him .ac-. We
)ish to .ecome li.erated from this .loc-, so as to .ecome perfected and
a.le to participate in the infinite process of -no)ledge and m(stical
e*perience. For )hen (ou achie+e perfection, then (ou )ill realise that
3O$ !'# T"!T I%FI%IT# 5'OC#SS OF 9%OWL#D@# !%D <3STIC!L #>5#'I#%C#,
.ecause )ithin (our heart of hearts, O m( .elo+ed child of the 1uest,
the infinit( of light is (our true selfhood.
<( .lessings al)a(s
The <aster <ercurius !=$!'I$S
3-2
First Temple of the Outer Court
Student I Degree I "What is Occultism ?
Lesson D
"OW IS OCC$LTIS< /OT" !% !'T !%D ! SCI#%C#?
Occultism is .oth an art and a science .ecause it is .oth doing
and -no)ing. It is not possi.le as )e ha+e taught to :ust -no)
something, for that is :ust the -no)ledge of the mind. It is necessar(
for the .od(, the soul, and also the di+init( to -no), )hich is for them
to act through the process of purification. Conse1uentl(, it is not
possi.le to ha+e an occult science )ithout an occult form of art, and
that art is .asicall( the occult life, li+ing )hat (ou .elie+e in. For
art is doing according to certain ideas of )hat is suita.le and
therefore an( action done )ith an e(e to some criterion is an act of
art. Further the more one follo)s one6s ideals the more s-illful one
.ecomes, de+eloping e*pertise, or the a.ilit( to interpret to others the
)a(s of s-illful doing. This is the art of occultism )hen )e li+e )ith
con+iction and set as our goal the a.solute purit( of life and freedom,
)hich ma-es all else either an e*pression of this same s-ill or else in
need of .eing impro+ed upon. Thus, for the occultist there is ne+er an(
need to sit .ac- and feel that (ou ha+e accomplished all that can .e
accomplished, for this can ne+er reall( happen. When (ou ha+e finished
one occult pro:ect, such as impro+ement of sleeping there is something
)hich must then ne*t .e impro+ed upon. This is e+en true of <asters, )ho
must continuall( mo+e on to more demanding tas-s and responsi.ilities,
.ecause the( are more and more read( to assume more and more difficult
forms of )or- and roles in the <onaster(. Life is gro)th and proper
gro)th is art, the doing of )hat is e*pected as one e+ol+es to)ards the
light of pure perfection. !rt is life, for to li+e, to .e ali+e means
that sur+i+al has .een mastered for some length of time. The occultist
is onl( a .etter artist than the non,occultist, for he has mastered the
art of sur+i+al .etter than an(one outside, and )ith this s-ill he has
e+ol+ed his .od(, soul, spirit, and di+init( in the direction of pure
perfection.
Occultism is a science, also, .ecause it is so precise, e*act,
careful and methodical that it proceeds according to certainties and
a.solutes )hich cannot .e dou.ted and as such the( form the .asis of
careful reasonings a.out matters of ultimate importance. In truth.
therefore, occultism is the onl( true or genuine science, and if this if
true then e+er( other science must claim to .e a form of occultism, or a
participation in its truth, if it see-s to .e trul( a science. I thin-
that this means that if mathematics is certain, and if so certainl( a
science, then there is an occult part of the uni+erse to )hich
mathematics refers. This is true, for mathematics refers to the )orld of
the eternal and the realms of cosmic light, and descri.es in num.er
conditions )hich e*ist there. For this reason the ancients taught
mathematics to their initiates together )ith music )hich is the science
)hich refers to the same )orld as mathematics, .ut )hich represents the
)orlds of light and cosmic eternalit( .( means of patters of sound.
<usic )as also taught to the ancients .( the <asters, and together
mathematics and music constitute the very essence of true human science,
.ecause the( aim at the e*ploration of harmon(, and this harmon( is
trul( the +ision of the occult. For this science of occultism, )hich has
so much depending upon it. can not afford to ma-e an( mista-es. In fact
if it did, e+en for the slightest moment. it )ould not .e occultism, for
truth is one and cannot .e di+ided or made impure.
Occultism is again .oth a science and an art )hen )e consider the
+arious forms of acti+it( )hich e*ist )ithin it. For e*ample, there is
the science of astrolog( and the art of .eing a good astrologer. It is
one thing to .e a.le to tal- )ith -no)ledge a.out the planets and
another to dra) up a good horoscope and li+e from da( to da( )ith )hat
one -no)s a.out celestial influences. The e+er(da( or dail( horoscope in
the ne)spapers tells us )hat to do, it is usuall( a guide to correct and
s-illful li+ing, .ut the astrologers )ho )rite the little ad+isements
must know exactly what is going on in the heavens if they as skilled in advising others what to do. This is just one example
of how in occultism .
(ou ha+e the .lending .ac- and forth of art and science, or s-ill and
understanding. It is impossi.le in occultism to do one )ithout the
other, although it is 1uite necessar( to understand that it is not
necessar( to .e s-illful in e+er(thing occult. 3ou )ill learn later
a.out occult specialists. .ut for the moment let us :ust sa( that )hile
in occultism it is necessar( for a person to match his s-ill to his
information, 3et not e+er(one is e*pected to do or -no) e+er(thing. In
fact, e+en in The <onaster( there are the di+isions of la.our, so
essential to an( social group. Thus the <asters )ho attend to the
matters of the outer retreat function is one area as specialists, )here
their -no)ledge and s-ill are e1ual, )hile the <asters )ho function in
the inner retreat ha+e a differerent t(pe of )or- and different s-ills
and -no)ledge, as )ould .e e*pected. In fact, this t(pe of
specialisation or )hat one can do and )hat one must do form the )a(s in
)hich the cosmic light is directed from the center of the uni+erse to
our hearts, here on the planet #arth. This is called the Se+en 'a(s,
)hich means that there are se+en recognised forms of e+olution and true
spiritualit( )hich are open to human .eings on this planet, and )hich
re1uire the proper .lending of s-ill and -no)ledge. We )ill. discuss
this matter later on, .ut it is helpful no) to (ou to hear a.out this
teaching .ecause it is so fundamental. /ut )hat it actuall( means is
that some are called .( cosmic destin( to one t(pe of )or-, others to
another, and for this reason the( are e*pected to ha+e s-ill and
-no)ledge in their calling )hich is the proper .lending of art and
science for the occultist.
3ou ha+e pro.a.l( heard that there are man( occult sciences and arts
and this is true, especiall( so in our o)n age, in )hich, .eing the
!=$!'I!% !@#, and under the mental influence of fier( $ranus and
instantaneous <ercur(, )e can e*pect all -inds of occult de+elopments.
The <onaster( ha .een prepared for this and has as-ed one of the
.rotherhood, )hose spiritual de+elopment and )or- are characteristic of
these !1uarian, <ercur( and $ranian influences to ta-e charge of the
)or- of directing the teaching This is a normal procedure, )hich (ou
)ill find in the )orld around (ou, in industr(, science, .usiness, etc.
those prepared do )hat the( ha+e .eer prepared to do. This is the .lend
of skill and knowledge, and for this reason )e ha+e efficienc( of
operation e+er()here. %o) in (our life (ou should .ear these factors in
mind, since the occult life is essentiall( the efficient life.
3ou )ere a)are pro.a.l( that )e ha+e man( things to teach (ou, and
there are man( e*periences )e )ant to .ring to (ou, so that .( .ecoming
united and lin-ed to us in this )a( (ou )ill .e a.le to participate in a
trul( spiritual realit(. Our introductor( literature told of the man(
matters offered for (our consideration, )hich implied that if (ou )ish,
(ou )ill ha+e the opportunit( to de+elop e*pertise in the occult field
of (our choice. The ad+anced )ee-s, )hich )e offer is all a.out this0
.ut )e must prepare for it at a +er( .asic and uniform le+el, so that )e
a+oid the most dangerous condition of all, )hich is called "I+or(,To)er
Occultism" and this is a condition )here the -no)ledge of the person
e*ists )ithout an( s-ills or seldom e+er .ut once in a )hile the s-ills
e*ist )ithout the -no)ledge Let me cite t)o e*amples 7a8 the person )ho
-no)s all a.out the ca.ala, .ut cannot do an( real ceremonial magic
suffers from lac- of s-ill, .ut he has much, perhaps too much -no)ledge.
7.8 Consider the man, or )oman 7usuall( the latter in the )estern )orld8
)ho suffers from uncontrolled ps(chism and mediumship. The ta.les and
chairs float and tal-, she cannot control these e+ents )hen the( come or
)hile the( are happening. She can do it, she is a )onderful medium, .ut
she cannot control it, .ecause she doesn6t -no) )hat it is all a.out in
other )ords, her s-ill is terrific, her -no)ledge does not e*ist. /oth
conditions a and . are not good, in f, the( are +er( dangerous. We
intend to protect (ou from .oth possi.ilities and teach (ou to ha+e the
necessar( s-ills as )ell as the needed -no)ledge
In order to summarise this lesson let us consider this principle
TO 9%OW !%D TO DO I% OCC$LTIS< IS TO 9%OW !%D TO DO TO@#T"#'. This means
that )e cannot separate action from -no)ledge in occult matters. )ithout
harm our de+elopment and for this reason )e are committed as the
<O%!ST#'3 OF T"# S#&#% '!3S to the doctrine of the initiates )hich gi+es
.oth s-ill an -no)ledge to those )ho see- the light0 .ecause )hen (ou
ha+e .oth s-ill a -no)ledge (ou are a.le to mo+e the uni+erse, to lead
others to the light, and lastl( to .e complete, realising the fullness
of /#I%@ I% T"# F$LL%#SS OF LIF#.
<( .lessings al)a(s,
<aster <ercurius !1uarius
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, II.
"Wh( do (ou )ish to .ecome a student of
Occultism?"
Lesson !
!'# <3 D#SI'#S 5$'# !%D 5'O5#'L3 DI'#CT#D?
<an(, man( persons see- to gain entr( to the temples of
initiation, past, present, and undou.tedl( it )ill happen in the future,
.ecause the. hope someho) to learn to possess "the secret po)er". The
moti+e is pro.a.l( at first one of (outhful, e+en childish curiosit( and
the( cannot .e .lamed too se+erel( for this eagerness. "o)e+er, some
persons ha+e moti+es )hich are e+en less than this. The( presentl( stand
in need of purification, for the( )ould appear to the con+entional
occultist to .order on .lac- magic. For the( see- to control other
.eings .( means of occult sciences and s-ills. !s a result of this t(pe
of pro.lem )ith )hich )e find oursel+es faced, and )hich is t(pical
)here+er there are human .eings some occultists prefer to re:ect those
)ith impure desires, )ho seek entr(. 5erhaps there is something a.out the
method of training )hich )ill una.le to cope )ith those )ho come tinged
)ith 1uestiona.le desires for "secret of secrets", or "the secret
po)er". Our approach is )holl( different
If someone comes to us )ithout the proper state of mind and purit(
desire )e ne+er re:ect them, for )e are !1uarian in our orientation, and
.ecause )e are <asters, )e -no) )ho is and )ho isn6t suita.le for
an(thing. In the age of the Fishes, or 5isces, there )as a great to do
made a.out those )hose moti+es )ere not :ust right .eing left out in the
cold, and 7 allo)ed to enter the temple. It can .e found in the %e)
Testament, )ith para.le of the Wise and the Foolish &irgins, and it )as
then applied to occultism. %o), to e*clude is not an !1uarian tendenc(,
for !1uarius tends to )elcome all. /ut (ou must realise that )hen (ou
are )elcomed, (ou )ill .e soon put into (our proper place, and )e mean
e*actl( that. O$' <#T"OD OF T#!C"I%@ WILL !CC#5T 5#'SO%S OF &!'IO$S
<OTI&#S /#C!$S# W# WILL 5$'I'3 3O$ !%D <!9# 3O$ W"!T W# W!%T 3O$ TO /#.
This means that our s(stem re.uilds the ego of the person, and .efore )e
do this )e re.uild the personalit(, using +er( po)erful occult methods
of training, and transformation, )e do not re:ect an(one, .ecause e+en
the person )ith impure moti+es is pro+iding us )ith e*cellent material
to )or- on. Our )or- is to .uild up a race of supermen, )ith super minds
and solar .odies, )ho )ill ser+e to transmit to the planet cosmic
energies, and for this reason )e accept all )ho 6come to .ecause to come
to us in the +er( first place sho)s the germ of spiritual strength that
is the .asis of e+er(thing. $pon that germ )e .uild our superperson, and
from that germ )e dra) out all of the strengths )hich are needed to
create T"# %#W WO'LD O'D#' OF "$<!%IT3, DI&I%IT3, !%D %!T$'#.
!gain regarding the proper direction of m( desires, )e sa( 1uite
.luntl( that )e )ill direct these for (ou, so do not )orr( a.out
an(thing. In our )or- )e -eep a +er( close occult and ps(chic contact
)ith all of our trainees for initiation, .ecause )e are )anting to
protect them and to .e a.le to see their dail( de+elopment. The method
of contact is purel( magical, and ultimatel( rests )ith the @'#!T
"I#'O5"!%T OF T"# S3ST#< OF T"# S#&#% '!3S W"O IS T"# <!ST#' T"# LIO%,
)ho rules all of the esoteric departments of the monaster( )or-, as )ell
as The #soteric Section of the <onaster( of the Se+en 'a(s, and )ho
resides in a +er( occult centre of )orld super+ision on one of the more
etherial le+els of e*istence. "e is responsi.le for the direction of the
students6 desire .odies and as such )hen a lin- is formed )ith the Outer
'etreat, so also se+eral other inner lin-s are also made, although the(
are not discussed too full(, until the student is fairl( ad+anced to
grasp the true significance of this s(stem of destin(0 ho)e+er for the
most part the indi+idual ma( )ell .e told at this stage of this esoteric
lin-. /ut the magnetism of direction so orients the student6s gro)th
that e+er( action of his .eing is directed in+isi.le ra(s of solar
light, )hich ha+e their ultimate source in the constellation of Leo,
:ust as the ideas that are taught to (ou in this course and its methods
of presentation ha+e their origin in the constellation of Sagittarius.
Thus )hen a person comes to us see-ing to .ecome a student of occultism
the( are ne+er re:ected or put aside, .ut the( are lin-ed to s(stems of
energ( )hich flo) through <asters from planets and constellations .e(ond
the mere confines of our #arth. This is ho) it )ill .e possi.le for (ou
to .e put in touch )ith students in other parts of the uni+erse.
I ha+e spo-en of the germ of spiritual strength, )hich ma-ing the
person desire to come to us is )hat )e .uild upon, adding purit( and
right direction of the self. This germ needs to .e e*plored for it is
the .est manifestation of the person6s star,di+init( )ithin. /( this I
mean that the life of each person can .e traced to the influence of some
star, )hich is in realit( a spiritual principal or di+init(. "o)e+er,
this spiritual realit( is often hidden .e(ond so man( -armic crusts that
onl( master teachers, or <!ST#'S can remo+e the crusts and get to the
pure light )ithin each person. That is )h( )e do not e*pect (ou to
purif( (ourself, or direct rightl( (our desires, for )e are e*perts in
this matter .eing <asters and (ou are not 1uite strong enough to do this
for (ourself. The crusts of 9arma, or the de.ts from past lifetimes of
action ha+e .een inherited .( (ou and as such (ou are 1uite helpless in
tr(ing to free (ourself of this. /ut the <asters see- to loo- onl( for a
health( spirit )ithin (ou, and if finding it .ecause of (our coming to
us, )e can then .egin the process of purification and direction, )hich
is done in an occult la.orator( .( trained specialists under the
direction of the <!ST#' T"# LIO%. !ll )e are concerned )ith )hen (ou
come to us is )hether or not (ou )ill .e a.le to ha+e the light of
spirit flo) through (ou. For the destin( of each students is to return
to the )orld of the light and re:oin his true self, there, )hich is to
.ecome one, )ith his star,di+init(. %o), this stardi+init( of the self,
)hich is indi+idual and a.solute for each person must .e su.:ect to a
process of refinement and li.eration, and for this reason, )e .elie+e
that it is important to tell (ou that onl( at the <onaster( of the Se+en
'a(s can the process of remo+al of 9arma that )hich has .een inherited
from the past and that )hich pre+ents me from functioning to m( fullest
in the present, .e accomplished. In fact it is one of the conditions of
gro)th, part of the s-ill dimension of our )or-. For as the teachings
deepen (our -no)ledge of (ourself and the uni+erse, so (ou .ecome more
and more li-e that uni+erse of light, less and less ruled .( 9arma and
(our past life and li+es and more and more a.le to realise the fullest
sense of (our .eing, )hich is e*pressed .( this idea of spiritual light,
something )e ha+e .een sa(ing so much a.out, all along.
I might add, therefore that the principle of this lesson can .e
e*pressed in summar( as T"# <!ST#' WILL 5$'IF3 !%D DI'#CT T"# ST$D#%T !S
"# '#<O&#S T"# LI<ITS OF 9!'<! F'O< T"# ST$D#%TS LIF#. This means that
)e are concerned onl( )ith the right initial moti+e, )hich .rings (ou to
us, or )e should sa( "/!C9 TO $S" , for )hen (ou are )ith us again, then
(our gro)th in the light continues as it has in past li+es, and (our
realit( .ecomes more and more )hat it should .e, the +ar( life of a star
that has descended to the #arth in order to help )ith the )or- of
freeing man-ind from the po)ers of dar-ness.
<a( the light shine forth upon (ou, al)a(s
The <aster <. !=$!'I$S.
A,B
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, II. "Wh( do (ou )ish to .ecome a student of
Occultism ?6
Lesson /
W"!T 5OW#'S WILL /# <I%# I% T"IS FI#LD?
"I WILL 5'O<IS# 3O$ T"# 5OW#' TO I%FL$#%C# T"# CO$'S# OF #&OL$TIO%
O% T"IS 5L!%#T, IF O%L3 3O$ WILL O/#3 <3 WILL?",,,So reads one of the
t(pical occult ad+ertisements in a small maga4ine. With our clair+o(ant
a.ilities )e can loo- into the matter and find out the teacher )ho ma-e
this promise ,, )e dignif( him )ith that title, e+en though he doesn6t
reall( merit it ,, )ill onl( tell his students to meditate upon his
picture and the( )ill ha+e this )onderful po)er. #ither he has promise
more than he can deli+er, or else he ne+er had an( such intention and
the promise is false from the first moment of its inception in his
+ulgar mind. Sometimes ads and promises descri.e certain po)ers and then
)hen it comes time to deli+er them, (ou are gi+en a series of
complicated e*ercises to do, )hich cannot reall( .e done .( an(one, no
matter ho) ad+anced, .ecause the( are impossi.le, and then the reason
the po)ers are not (ours is .ecause (ou ha+e failed in not follo)ing
directions. We ad+ise (ou to loo- out for this sort of thing, .ecause it
is to .e found e+er()here in the occult field.
We don6t ma-e an( promises a.out po)ers, .ecause the trul( occult
po)ers are not possessions of an(one, rather the( are energies )hich c,
.e controlled and directed, .ut ne+er possessed. This is true of e+er.
thing of an energ( nature in the occult )orld, from #S5 to alchemical
and magical energies. We intend to sho) (ou ho) to control and direct
these energies, .ecause this is a matter of .oth s-ill and -no)ledge, as
)e ha+e said )e are see-ing to a+oid the terri.le condition of I+or(
To)er Occultism, .ut (ou must )or- hard to learn these s-ills .ecause
the( are 1uite complicated and re1uire much careful preparation. !lso
onl( )hen a person is read( are the s-ills gi+en to him, and then for
selected, +er( carefull( selected pro:ects assigned to initiates. If ad
1uoted a.o+e promised a specific po)er, let me sa(, in passing that our
techni1ues )ill ena.le the trained initiate to influence for the good
the course of natural e+olution on this planet and on others, if .e his
assignment. If it is not, then it )ould seem that some other assignment
)ill .e gi+en to him, of e1ual importance. /ut, it must .e understood
that the initiated occultist is merel( and onl( an instrument for the
)or-ing of energies through his .eing, and not the cause or original
source of these energies. The( ha+e their o)n realit( 1uite independent
of his )ill, e+en though .( a proper understanding of his true )ill it
is possi.le to -no) to manage and direct these energies )ith utmost
s-ill.
The first (ear6s course )or- at the <onaster( is a matter of
introduction to the teachings of the outer temple. There are t)o outer
temples, and usuall( (ou )ill pass through them in the course of si*teen
months of stud(. One spends eight months in the first temple and the
same length in the second temple. The nature of occult training is such
that it is necessar( to clarif( a num.er of points in the first (ear6s
time, 7our (ear lasts si*teen rather than t)el+e months8, so that the
student is read( for entr( into the temples of the inner court, )here
the course of +er( intensi+e studies the -e(s to occult po)er are taught
practicall(. We are telling (ou this .ecause our method has .e7 pro+en
the safest method of occult training de+eloped on this planet, e+en
though it is from a source far .e(ond this planet, and also .ecause it
is important to find out (our orientation in all matters in order to
.ring a.out (our e+en de+elopment. The )or- of the inner temples can
onl( .e .riefl( mentioned as a s(stem of magic )ith cosmic dimensions.It
is the purpose of the inner temples to train professionals and thus
usuall( in occultism a person recei+es instruction in the use of certain
po)ers of perception, such that he is a.le to percei+e things remo+ed .(
ph(sical circumstances .( means of the apprehension of a ps(chic current
or energ(, )hich he contacts at )ill. We do not teach mere mediumship,
e+en though it is important in some circumstances0 .ut
)hat )e teach is the capacit( to de+elop one6s a.ilit( to )or- and
percei+e .e(ond the ordinar( le+els of the uni+erse, )hich are a+aila.le
to the ph(sical senses. This means that )e do not teach that man has
actual organs of e*trasensor( perception, such as a third e(e, ear etc.
/ut )e do teach man6s e(e, ears, and other personal po)ers of sensation
can .e accelerated in their course of e+olution so that the( percei+e
those o.:ects )hich are not present to the ph(sical senses. This means
that the senses .ecome h(perde+eloped, or ahead of their ordinar( course
of e+olution. It also means that the master mind can e*perience man(
realities .e(ond ordinar( thought and perception .( mere concentration
and )ill. This is perhaps a some)hat ho+el approach to #S5, .ut it is
the point of +ie) and teaching )hich )ill .e pro+en .( science to .e the
.est possi.le e*planation of the phenomena of #S5. 3ou )ill .e gi+en
e+er( opportunit( to de+elop these capacities +er( soon, and )e are
certain that (ou )ill ha+e no difficult( .ecause (ou are .eing purified,
in ha+ing these e*periences.
In order to influence the course of an(thing re1uires s-ill in
magical and alchemical methods. We )ill teach (ou these methods and then
gi+e (ou the assigned )or- to do, for the <onaster(6s chores are more
than )orld,)ide, the( are uni+erse,)ide. ;ust e*actl( )hat these are )e
)ill not discuss, e*cept to sa( that each person is assigned those tas-s
)hich are geared to his true )ill and temperament. I might add, here,
ho)e+er that the po)er to do an(thing depends on ho) one is connected to
the source of po)er and energ(, for it is not something )hich originates
)ith (ourself, as I ha+e said. Thus, the <onaster( has for some times
taught that if a person is once attached .( the lin- of special
initiation )hich is )hat )e might call his .eing a professional, then it
must .e understood that at an( time this lin- can .e .ro-en .( O$'S#L&#S
T"# <!ST#'S in order to protect the )or- and the person in+ol+ed. For
e*ample if a person )as faithfull( follo)ing the lessons of the
<onaster( and ad+anced to a fairl( accomplished le+el, then something
happens and he is forced .( circumstances .e(ond his control from
continuing his association in the )or-, )e ha+e the po)er to "turn off"
the flo) of occult energies in his direction, such that the po)ers of
his former role do not accumulate, .uilding up a condition )hich might
pro+e at least a pro.lem and hopefull( not a danger to his life apart,
no), from the <onaster(. We do this to protect the .rothers of the Order
of the Se+en 'a(s, from the possi.ilit( of a negati+e 9arma, in this
case, of unused occult energies. We also can turn off the force should
there .e an ethical condition of )hich )e do not appro+e, so that the
initiate is protected from .ecoming a s-illed .lac- magician0 e+en
though he has the intention to .ecome one, (et the force of po)er has
.een denied him. 3O$ C!%%OT '$% ! F!CTO'3 O' SO$'C# OF WO'9 O' 5OW#'
"O$S# OF !%3 WIT"O$T T"# 5OW#' $5O% W"IC" IT D#5#%DS FO' ITS O5#'!TIO%.
!nd this is is e*actl( true in occultism, .ecause there )ill .e man(
persons )ho come to us )ith mi*ed moti+es, and )ho remain impure in
their desires, e+en though the process of purification is .rought to
them0 .ecause it is necessar( for the person to cooperate in his
esoteric heart of hearts )ith this process of purification, to re all(
)ant to do the right thing. What can )e do? We do t)o things, a8 he
continues to learn the )or-, .ut .8 he does not de+elop in the area of
s-ills. Therefore, he cuts himself off from us at the time of the
ps(chic test, )hich comes at the end of the second temple of the outer
court0 for )hen if he )ishes to enter the inner temple he must dispose
himself for initiation, and it is at that time that the sheep are
separated from the goats, .( the <aster of ;udgement. !t that time all
of the po)ers )hich ha+e .een taught to the person are turned off, if he
fails to pass o+er the m(stical .ridge of fire, )hich separates the
)orld of truth from the realms of illusion and chaos. Therefore in
summar( )e teach this rather stern principle !LL OCC$LT 5OW#'S !'# O%
LO!% F'O< T"# "I#'!'C"3 OF LI@"T TO /# $S#D 5'O5#'L3 O' TO /# T!9#% !W!3
FO' T"IS !%D F$T$'# LIF#TI<#S.
The <aster Christian teaches in the para.le of the coins ho)
)e are to respond to )hat is gi+en to us to use. Some .uried the
coins, and profited nothing, others lost the coins in foll(, the(
misused the coins. The third group, )hom he praised in+ested the coins
and made a profit. This is the teaching of the initiates concerning
po)ers. The( must not .e :ust -ept in safet(, .ut must .e used to
further the )or- of the "I#'!'C"3 OF LI@"T, other)ise the( )ill .e
recalled, and unless the circumstances of their recall are no.le and
e*ceptional, the person )ho has these po)ers turned off is .ehind in
e+olution those persons )ho ha+e ne+er e+en heard of the <O%!ST#'3 OF
T"# S#&#% '!3S. /ut for those )ho ma-e proper use of these occult
po)ers, such as (ourself, the hori4on of realit( )ill offer to (ou
undreamed of )onders and magical ad+entures, for (ou )ill go far .e(ond
the mere influencing of the course of e+olution on this planet, (ou )ill
.ecome in the +er( essence of (our .eing that course of e+olution and
all its occult and natural po)ers .oth for this )orld and the entire
uni+erse, and e+en .e(ond to uni+erses and )orlds not (et e+en in
e*istence.
<a( the light shine forth upon (ou, al)a(s.
The <aster <. !1uarius
7C,D8
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, II. "Wh( do (ou )ish to .ecome a student of
Occultism?"
Lesson C
IS IT T'$# T"!T <!% D#SI'#S T"# #T#'%!L?
If )e ta-e the e+idence of the countless religious and
metaph(sical s(stems de+eloped .( the human race in order to e*plain the
destin( of man one )ould .e easil( tempted to ans)er this 1uestion )ith
a positi+e and definite "3es". "o)e+er, it is not enough to :ust cite
the e*ample of human histor(, .ecause this does not pro+e too much.
!fter all, man has also desired pleasure, materialism, and )ar, for
histor( testified also to this impulse. We )ould then .egin to )onder if
the impulse of man to)ards the eternal is genuine, and )hether or not
there is an( .asis for such an impulse. We can onl( ans)er this 1uestion
.( ta-ing (ou into the )orld of metaph(sics, .ut as (ou ha+e (our foot
alread( in the door, .ecause of )hat )e ha+e discussed, so it )ould seem
that there isn6t an( reason )h( our plunge into this realm of pure .eing
cannot .egin, no).
3ou must realise that if there is an( ans)er to an( thing in the
)orld it must lie )ithin (ou, no), in perfect readiness for unfoldment.
We are inclined to thin- that if (ou )ere to loo- hard enough and .(
superhuman effort continue this acti+it( for a long time, (ou )ould .e
a.le to initiate (ourself into the realms of higher consciousness.
Fortunatel( for (ou the plan of e+olution does not re1uire this sort of
thing and it is +er( reasona.le that it should not, .ecause the human
race onl( has certain strengths, and these do not necessaril( include
occult s-ills. The occult s-ills are from outside of the human race and
)hen the( are de+eloped to such a point that the( impinge upon the human
race, a ne) species of supermen come into e*istence. This process of
initiation is a sort of super initiation for humanit(.
3ou are resting 1uietl( and then )elling up from some sort of
dreamli-e state of the unconscious comes the idea of some -ind of .eing
other than that of this )orld. This is a perfectl( normal occult
e*perience of the eternal roots of our e*istence. I !< <#DIT!TI%@ !LO%#
!%D I% ! ST!T# OF D#T!C"<#%T. <3 /OD3 DO#S %OT !55#!' TO #>IST, FO' !LL
T"!T I #>5#'I#%C# IS T"# I<<#DI!T# I !< OF <3 5'#S#%T CO%SCIO$S%#SS.
T"#% I% ! <!TT#' OF ! <O<#%T6S ILL$<I%!TIO% I '#!LIS# <3 OW% #T#'%!L
D#STI%3 !%D I S## <3S#LF !S ! FL3I%@ S!$C#' O% SO<# DIST!%T 5L!%#T, T"#
FOLLOWI%@ <O<#%T I !< I%C!'%!TI%@ I% !%OT"#' @!L!>3 !S ! S3ST#< OF
5"ILOSO5"3. FI%!LL3 I #>5#'I#%C# T"# &ISIO% OF <3S#LF !S <O'# !D&!%C#D
T"!% T"#S# TWO FO'<S OF /#I%@ !%D I S## T"# <3S#LF !S ! "$<!% /!/3,
/#I%@ /O'% O% T"IS 5L!%#T #!'T" TW#%T3 3#!'S, O' FIFT3 3#!'S !@O. This
t(pe of transition in consciousness is a matter of human e*istence, .ut
the a.ilit( to glide from one +ision of oneself to another in the
e*perience of a 1uiet timelessness is due to an unconscious desire for
the eternal. <an is eternal according to the initiatic doctrine, .ut it
is necessar( for him to e*perience that eternit( .efore an( such idea
can .ecome a part of his life and .eing. Onl( if man desired the eternal
)ould it .e possi.le for him to e*perience the eternal. /ut, onl( if he
)ere eternal in his .eing )ould it .e possi.le for him to .oth desire
and e*perience his realit(.6 It is an occult la), so to spea- )hich
states that O%L3 T"!T W"IC" #>ISTS !%D IS !CT$!L SO<#W"#'# !T T"#
5'#S#%T C!% #&#' "!55#% "#'# !LSO !T 5'#S#%T. This means that for the
occultist nothing happens )hich should not ha+e happened, nothing can .e
)hich is not alread( in .eing. /ut for the occultist this means further
that there are realms of higher .eing, higher space and realit(, )hich
are filled no) )ith those things )hich )ill come into our )orld. The
clair+o(ant merel( loo-s into these higher spaces and sees )hat is going
to happen here in our )orld, .efore it has happened. Through initiation
he has learned W"#'# TO LOO9.
C#'T!I%L3 <!% D#SI'#S T"# #T#'%!L. #&#'3T"I%@ "# C!% "OLD O% TO "#
"O5#S TO /# #T#'%!L. %OT"I%@ "# S#IE#S WIT" "IS @'##D IS #T#'%!L. T"IS
IS T"# <#!%I%@ /#"I%D "$<!% <IS#'3. <an cannot .ring himself to face the
fact that all he possesses )ill turn to dust, and so )ill he. The
spiritual ,principle in such a person )ho has depended upon the )orld of
accumulated )ealth and matter for so +er( long is lost at death. "e has
so little prepared himself for the )orld of the spirit. It is
interesting to speculate at this point in histor( ho) the +arious
<idases of the past )ould no) offer up e+er(thing if onl( the( had had
an opportunit( to come .ac- as poor sla+es and to -no) one single occult
idea. /ut, histor( has denied this to them and the processes of eternit(
no) s)eep them .ac- into the )orld )ithout an( memor( of past mista-es
e*cept the pains of 9arma. For these lost souls ha+e lost the
opportunit( of contacting the hierarch( of light, of passing o+er the
.ridge of fire ruled .( the <!ST#' OF ;$D@#<#%T )hich )ould allo) them
to escape the c(cle of reincarnation and remain in the higher spaces
called "the upper paradises" from aeon to aeon, or fore+er. /ut these
persons ha+e desired the eternit( of matter, )hich is not eternit(. The(
ha+e desired the eternit( of sensualit( and diso.edience to the la)s of
the #SOT#'IC "I#'!'C"3 OF O$' S3ST#< OF WO'LDS, and so the( ha+e found
the false eternit( and founded their li+es upon lies, false ideals and
the transitional. The( )ere not forced to ma-e this choice, the( acted
freel(.
#+en )hen man acts falsel(, therefore,6 he desires the eternal, or
)hat appears to him to .e the #ternal, for he cannot help .ut desire
that )hich )ill .e to him a source of securit(. The "ierarch( of Light,
)hich directs the )or- of our #SOT#'IC CO$%CIL OF T"# $%I&#'S#, to )hich
all of the <!ST#'S OF T"# I%%#' T#<5L# /#LO%@ -no)ing of human
)ea-nesses and limitations has as-ed of the human race that it simpl(
realise its falli.ilit( and frail moralit( in matters of the ultimate
and spiritual, and therefore it has ordered the masters of the <onaster(
of the Se+en 'a(s to sho) to man-ind the great need for li.eration and
also the methods of its attainment. It is 1uite o.+ious that as man
desires the eternal, so the eternal should .e made manifest to man, not
the false eternal, .ut that )hich is true and a.solute, unchanging and
fore+er consecrated to the spiritual source of light, )e are a)are of
(our )ea-nesses and )hile )e )arn (ou against the tendencies of the
false heart of man, (et the compassionate )or- of the hierarch( is
al)a(s to sho) to man-ind the )a( to his true spiritualit(, and thus his
freedom from error. We are +er( patient )ith man-ind, for our role is to
protect those )ho see- to gi+e themsel+es to this )or-, and those )ho
see- to gi+e themsel+es to this )or- are in greater need of protection
than those )ho ha+e not an( such desire. The reason for this is 1uite
simple. The student of the light cannot .ut see more things as dangers
to spiritual gro)th, not onl( .ecause of his increased sensiti+it( to
spiritual matters, .ut also .ecause of his .eing in the light, )hich
shines e+er()here and sho)s the dangers and e+ils )hich must .e a+oided.
The man in the dar-ness mo+es .lindl(. The initiate mo+es )ith perfected
+ision
3es, all men certainl( desire the eternal, .ut for +arious
reasons, some good, some .ad, some e+en indifferent, man-ind can
onl(,reach Out for )hat appears to him to seem li-e the eternal. For
unaided human nature is 1uite una.le of its o)n strengths of sei4ing
upon the rough outline of the eternal and follo)ing it to)ards the
centre of light, )hich is the heart of hearts. Our principle is 1uite
clear, therefore, for it states that !LL <#% D#SI'# T"# #T#'%!L /$T ITS
!C"I#&#<#%T IS FO' T"OS# W"O !'# @$ID#D /3 $S TO T"# #T#'%!L. It is not
enough to ha+e the good intention to desire the eternal, it is necessar(
to come to those )ho )ill lead (ou )ithout error to the +er( place of
the eternal, and then (ou )ill realise that the eternal is the .e(ond
that is )ithin (our +er( heart. The eternal is (our .eing in its fullest
sense, the true pleroma of the ancient initiates )ho ga4ed upon the
eternal face to face and .eheld their +er( o)n idealised sel+es.
<!3 T"# LI@"T S"I%# FO'T" $5?% 3O$ !LW!3S.
The <aster <. !1uarius
F,B
7F8
Monastery of the Seven Rays
Student I Degree, II. Wh( do (ou )ish to .ecome a student of
Occultism?
Lesson D.
W"!T WILL OCC$LTIS< !S9 OF <#?
Occultism )ill as- of (ou onl( one thing. That one thing is total
surrender to the light of the spirit. For onl( .( total surrender to the
light of the spirit )ill it e+er .e possi.le for (ou to a.andon all of
the limitations of (our past li+es and life and ta-e on the ne) .eing,
the re.orn .od( of light, )hich is the eternal. The infinite and the
di+ine, as the( ha+e .een manifested in our )orld of m(stical and occult
e*perience. We do not as- for much, for )e do not as- for an(
comparati+e range of .eing, so that )e )ish to ha+e something of (our
life, lea+ing rest of it to .e li+ed as (ou )ould li-e it other)ise. We
cannot tolerate ha+ing to let (ou li+e apart from the light, for the
light is essentiall( all. fire, and nothing can .e shared )ith a fire.
Fire demands e+er(thing.
We are not as-ing (ou to eat meat, for e*ample, t)o da(s a )ee-,
or to gi+e up the eating of candies and the smo-ing of to.acco. Wh(
should )e as- (ou to do an(thing of this sort? We -no) that if (ou are
committed to the light (ou )ill not ha+e to .e as-ed to do an(thing. 3ou
)ill gi+e all of (our past, gi+ing up this false (ou, to .ecome the true
(ou, the full( enlightened, e+er perfecting .eing of the light, and )e
-no) this +er( )or-. That is )h( )e onl( as- of (ou total surrender, for
)hen that )ill happen (ou )ill not need to .e as-ed an(thing else, (ou
)ill -no) )hat is e*pected of (ou and (ou )ill respond immediatel( and
intuiti+el(, as the <!ST#' C!5'ICO'%$S )ould sa( "3O$ WILL '#S5O%D I%
T"# I<<#DI!C3 OF I%T$ITIO%".
The reason for this is 1uite simple. 3ou )ill not .e a.le to grasp
the full significance of all that is happening to (ou, .( reason of (our
association )ith us. /ut then (ou )ill realise more and more deepl( the
meaning of (our lin- to us. Therefore (ou )ill gro) in (our surrender. I
do not mean that (ou )ill partiall( surrender at first, and then later
surrender totall(. %o. What I mean is that (our a)areness of surrender
)ill progressi+el( deepen, so that (ou )ill .ecome more and more deepl(
)ithin (ourself )hat 3O$ W!%T 3O$'S#LF TO /#. 63ou )ill set (our o)n
idea as (ou come to -no) (ourself more and more. 3ou )ill -no) )hat is
e*pected of (ou and (ou will -no) ho) (ou )ill meet these e*pectations.
This is .ecause our life )ill .ecoming (ou life, not onl( .ecause (ou
)ill .e participating more and more in our +er( .eing, .ut .ecause (ou
)ill .e adapting the details of (our o)n life more and more to our
ideals of spiritualit( and freedom. 3ou )ill .e follo)ing more and more
the pure ideals )hich )e mention to (ou, ne+er as-ing (ou to accept or
re:ect, for it is not necessar(. !s (ou gro) to -no) (ourself more, (ou
)ill .ecome more and more li-e us, to that da( )hen (ou are totall( and
eternall( identified )ith us, (our gro)th from )hat (ou )ere li-e .efore
(ou came to us )ill appear as a pattern of super gro)th, a h(per
e+olution of light, the creation of the superman.
This seems to man( perhaps too esoteric a teaching, .ut )e feel
that (ou are read( for the esoteric truths of .eing. That is )h( )e are
teaching (ou these "po)erful secrets". The( )ill not remain secrets too
long from (ou, an()a(, for the light )ill .e shining more and more for
(ou and thus (ou )ill not need our e(es to guide (ou. 'ather our e(es
and (ours )ill .e .lending as (ou approach the temple of initiation and the
doors of perfect spiritualit(. /( this time (our life )ill ha+e united
)ith our o)n and then little .( little the light of the spirit )hich
infuses us )ill gi+e (ou total freedom and life )ill flo) through (ou,
so that as )e percei+e so )ill (ou, e*actl( the same )orld and in
e*actl( the +er( same )a(. We sa( this in a +er( interesting )a(,
.ecause )e feel it is the truth. /ut our feelings are deeper than our
-no)ledge, and )e can .oth sa( and feel the certaint( of this trul(
shared e*perience. 3ou )ill -no) and feel the same realit( and life and
then (ou )ill realise that surrender does not mean :ust gi+ing up
(ourself to .ecome attached to something else, rather it means to .ecome
one )ith something or someone else, in this case the S#&#% '!3S so that
(ou are e+er gro)ing and deepening (our life, as (ou .ecome that ne)
.eing, )hose e*istence (ou formerl( thought of as .eing foreign to (our
o)n. It is no longer a foreign .eing at all, it is in realit( (our o)n
.eing, and -no)ing this (ou -no) the meaning of the tot metaph(sical
surrender )hich )e are as-ing of (ou in the name of occultism. With this
in mind )e as- (ou to reread the lessons )hich (ou ha+e recei+ed up to
no) and loo- at them from the inside no), as the( are coming to (ou from
(ourself, see the( as issuing forth from (ou, see them as coming from
one part of (our consciousness, )hich is more de+eloped than an( other
part, and .eing gi+en as mediations to that other part of (our .eing,
)hich is in such need of them. Treat them as ra(s of light, to .e
directed to)ards )hate+er part of (our .eing that stands in need of
them, for the are directed to (ou .eing from that )hich is most
concerned a.out (our .eing, to protect, guide, and free it.
It is important for us to realise that surrender is trul( the
po)er to .e one6s true self and .e(ond that )hat one6s true self is
gro)ing to .e in ultimate realit(. Surrender therefore can .e thought of
as .eing the po)er to .e, to .ecome and to .e that )hich is most
spirituall( and ideall( pro:ected from oneself as a goal. Surrender,
therefore, is the demand made .( (ourself to .e (ourself, (our true
self. We are not as-ing for an(thing else, and for this reason our
course in higher or spiritual (oga is remar-a.l( simple. We aim at
simplicit( for this is the age ruled .( $'!%$S, and the god and the
planet, )ho together rule !=$!'I$S are impatient of the unnecessar(.
The( aim at the essential, )hich is the .eaut( and grace of this ne)
age. There is no other form of occult training )hich as-s (ou to .e
an(thing so simple and .asic as this re1uest that )e are ma-ing of (ou.
Therefore, )e do not )onder )h( it is that others fail in )hat the( as-
of their students and esoteric chelas. We -no) that to as- of a person
that )hich is foreign to the person cannot .e done. 3ou can onl( as- for
the person to .e himself, onl( himself.
/ut )hat is that self, that )onderful realit( )e )ant to get at.
3ou are pro.a.l( a)are of the po)ers of (our o)n consciousness in its
transcendental realit( and thusl( it is not too necessar( for me to
repeat m(self, /ut thin- of this one thing. We are constantl( unfolding
to (ou )hat it is that (ou are. We are telling (ou all of the )onderful
metaph(sical treasures of "terrific occult po)er" )hich lie )ithin (ou.
3ou ha+e onl( to surrender (ourself and (ou )ill come to -no) this ne)
person, )ho emerges so )onderfull( from the shado)s of error and
limitation. This is )hat )e are ta-ing a.out and this is reall( )h(,
su.consciousl(, (ou )ant to .ecome a student of occultism.
In order to .ecome more and more a realit( to (ourself, (ou are
loo-ing more and more deepl( into (our o)n possi.ilities. These
possi.ilities are infinite and )e )ill sho) (ou :ust e*actl( ho) and )h(
these infinite possi.ilities can e*press themsel+es as de+elopments of
(our o)n selfhood 3es, (ou ha+e come 1uite a distance since that first
lesson for no) -no) (ou )ere all along )riting it to (ourself. 3ou ha+e
gotten .e(ond the stage of the mere passi+e agent, )ho merel( recei+es
)hat is gi+en. 3ou are no) the other pole of creation, (ou are sending
to (ourself the ra(s of light )hich are causing the gro)th of (our
e*istence to .lossom into G flo)er of eternit(. Thus, in summar(, I
state the +er( simple principle that should appear almost as o.+ious as
an a*iom that !LL OCC$LTIS< WILL !S9 OF 3O$ IS T"!T 3O$ /# 3O$'S#LF.
This, I thin-, is sufficient for much meditation, for no) after the
second month of instruction (ou ha+e reached the point of
self,reflection )here (ou art no) a.le to see all things .oth as the
seer and the seen.
<a( the light shine forth upon (ou, al)a(s.
The <aster <. !1uarius
H,B 7H8
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, III. Wh( do (ou )ish to .ecome an occultist?
Lesson !.
W"!T 5OW#'S "!S T"# OCC$LTIST /#3O%D T"OS# OF T"# %O% ,OCC$LTIST?
#+er(one -no)s a.out the old magicians, )ho )ere a.le to fl(
through the air on magical carpets and )ho could :ust as easil( change
roc-s and discarded materials into precious stones and golden treasures.
This is the po)er of transmutation, )hich is possessed .( the occultist,
since the magician is reall( one t(pe of occultist0 and )hile it has
.een rather e*aggerated .( fol-lore and legend, it ne+ertheless e*ists
as a po)er, )hich the occultist possesses and )hich is possessed .( no
other t(pe of human person. Transmutation means that not onl( is it
possi.le to control and to ad:ust the natural forces of gra+it( and
magnetic attraction .et)een material .odies, .ut that it is also :ust as
possi.le to transform the su.stances and ph(sical properties of natural
o.:ects .( the manipulation of their essences. This complicated process
forms the .asis of the ancient science of alchem(, and it )ill .e of
interest to some persons to -no) that )e possess the )orlds6s .est
properties for this stud(, )hich )e offer to +er( ad+anced initiates.
"o)e+er, alchemical and magical po)ers do separate the occultist from
the non,occultist.
If (ou )ere to concentrate hard enough, (ou )ould realise that (ou
e+en no) possess e+en greater po)ers or capacit( of spiritualit( than
those around (ou. For e*ample, .( (our de+elopment under our direction
(ou ha+e reached a point of deepened self,consciousness )hich alread(
sets (ou apart from those )ho ha+e not .een e*posed to the influences of
the <onaster( of the Se+en 'a(s. I )ould sa( that if (ou pro:ected this
a)areness .e(ond )hat (ou no) e*perience and imagined (ourself as a +er(
spiritual .eing, then it )ould .e possi.le for, (ou to ha+e an idea of
)hat it is li-e to ha+e the occult po)er of the consciousness of a
planet, such as the #arth. Then (ou )ould realise that occult po)ers,
)hich are reall( on loan to (ou as tools in (our spiritual 1uest, set
(ou far .e(ond the ordinar( person. In fact it )ould seem to me that
there is little that can .e done to compare the t)o t(pes of persons for
the occultist is continuall( gro)ing in the process of accelerated
e+olution, )hereas the ordinar( person remains static and totall(
unprogressi+e.
<an( people )onder ho) it is possi.le to de+elop the consciousness
of a star or some distant planet .( means of occultism. This is roughl(,
+er( roughl( ho) )e )ill teach (ou to do this in the ad+anced )or-,
should (ou .e interested. 7G8 The occultist de+elops his intellectual
-no)ledge of the science and art of astrolog( so that he .ecomes an
e*pert in all matters )hich pertain to the planet or star in 1uestion.
7B8 /( possession of this -no)ledge he is a.le to gi+e himself periods
of meditation )hich are reall( periods of concentration upon the planet
or star in 1uestion. 7D8 @raduall(, ,, +er( graduall( ,, he passes from
concentration to meditation, )here his mind identifies )ith the star or
planet in 1uestion +er( easil(. <ore and more his mind understands the
+italit( and spirit and especiall( the histor( of the planet or star in
1uestion. 7I8 @raduall( the mind of the occultist e+ol+es into the
intuition of the occultist and meditation passes into contemplation.
%o), he is a.le to enter into the essence of the planet or star, and he
no) unities in the process of its o)n e+olution, so that its histor( and
+italit( .ecome his o)n. This is the process of de+eloping the
consciousness of a star, for (ou are one )ith it in intuition, and then
(ou .ecome one )ith it in e+er( other )a(. This is a po)er )hich onl(
the occultist can possess .ecause onl( the occultist has the insight to
grasp the realit( and the .eing of the +arious steps to uni+ersalised
consciousness.
In the processes of magical e+ocation and in+ocation, )hich .ring
us up into the areas of contact )ith the )orlds,, )e are a.le to
e*perience a great man( t(pes of .eings, )hose nature and essence are so
different from our o)n that it is impossi.le e*cept through initiation
to .e a.le to recognise these .eings. Some students thin- that it is
+er( difficult to reach these .eings and it is 1uite dangerous )hen )e
come face to face )it them, .ecause the( are supposed to .e so a)esome.
This is not e*actl( true for )hile the process of reaching them is
ordinaril( difficult, our method are a.le to cut corners and to a+oid
the needlessl( )asteful. /ut, )hile it is true that ill,prepared persons
)ill come face to face )ith .eings )hose realit( ma( surprise them, and
perhaps e+en frighten them, (et the greatest difficult( is in
identification of these spiritual .eings. For this reason the magical
initiate has de+eloped to perfection the sacred science of magical names
and sounds, )hich )e teach to ena.le the initiate to .e a far greater
researcher than he )ould .e if he )as at a le+el of e*ploration in these
realms, (et not a.le to do so .ecause of his lac- of proper techni1ue.
So (ou see, it is not :ust a matter of -no)ledge, .ut as )e ha+e said
all along, it is also a matter of s-ill. !nd, the so called "occult
po)ers." Which are reall( e+olutionar( e*tensions of the human
potential, are the proper .lends and .alances of s-ill and -no)ledge in
the master( of the uni+erse. That is )h( the occultist has po)ers .e(ond
those of the non,occultist, .ecause he is in realit( .e(ond the
nonoccultist from the standpoint of human e+olution. "e is a mem.er of a
future race of humans, )ho )ill e*ist in a general )a( on this planet
perhaps in a.out fi+e hundred to fifteen hundred generations from no),
)hen these po)ers )ill .e the ordinar( human capacities and po)ers of
perception.
Concerning this last matter, it is important to realise that the
occult forms of perception go far .e(ond the ordinar( forms of
e*perience possessed .( the non,occultist. For e*ample, the occultist
has highl( de+eloped po)ers of imagination and intuition, )hich are
generall( associated )ith his ps(chic de+elopment in the forms of
telepath( and clair+o(ance, .ut )e also mean that the occultist has +er(
definite po)ers of ph(sical perception, such as increased perception of
sound,and colour. This does not mean that the( can hear at a distance,
for that is a matter of clairaudience, nor do )e mean seeing through
)alls. These are normal ps(chic po)ers )hich man( non,occultists
percei+e )ithin their o)n spheres of e*perience. What I mean is that the
occultist has .een trained to see colours more easil( and to hear
sounds, )hich escape the ordinar( sight and hearing, (et )hich seem to
.e percei+ed .( artist and musicians. The a+erage occultist is usuall(
not an artist or a musician, although certainl( there ha+e .een
)onderful e*amples of these. /ut, the occultist is not .( his training
so aesthete as to percei+e a +er( su.tle colour, (et he percei+es it as
if he )ere the most gifted painter. The reason for this is that )hen the
occult force flo)s through the person he simpl( .ecomes more a)are. 3ou
are alread( more a)are of things than (ou e+er ha+e .een in (our )hole
life. %o), it )ould seem that this a)areness of the )orld around (ou is
deepening, and soon, as (ou e+ol+e to that le+el (ou )ill .ecome so +er(
conscious of the )orld around (ou that (ou )ill identif( more and more
)ith it, and e+entuall( (ou )ill realise that (ou are in the process of
gro)ing into .eing the uni+erse. This, so it )ould seem to me, is the
essence of all occult po)er. For onl( )hen (ou are the o.:ect of (our
aim and po)er are s-ill and -no)ledge properl( united. Thus, our
principle is this that0 T"# 5OW#'S OF T"# OCC$LTIST !'# T"# %O'<!L
F$%CTIO%S OF T"!T 5!'T OF T"# $%I&#'S# I%TO W"IC" "# IS #&OL&I%@. This
means that occult po)ers as such do not e*ist apart from some
circumstance )here the( are +er( normal. The unusual factor in this
matter is that (ou are no) inside of something )hich (ou thought )as
outside of (ou and 1uite .e(ond (ou. What (ou thought to .e 1uite .e(ond
(ou is no) reall( a part of (ou, for (ou ha+e gro)n into it. We ha+e
this sa(ing in the )orld of practical matters that so,and,so has "gro)n
into his ne) position of responsi.ilit(6. What )e sa( is so close to
that in a )a(, and (et so different, as if it )ere )orlds a)a(, (et as
close as (our +er( heart. For )hat )e sa( is that (ou )ill gro) into
something greater, and assume the life of that something greater.
/ut )e )ill tell onl( the occultists that this something ma( .e a
star, )e )ill tell onl( occultists, .ecause onl( the( )ould understand.
<a( (ou gro) al)a(s,
The <aster <. !1uarius
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, III. Wh( do (ou )ish to .ecome an occultist?
Lesson /
"OW "!&# SO<# F!<O$S OCC$LTISTS I%FL$#%C#D T"# CO$'S# OF "ISTO'3?
It is +er( necessar( for (ou to realise at this time that occult
po)ers must .e used for the .etterment of man-ind, other)ise the( are
not used, such po)ers are a.used. When this occurs, the person )ho has
misdirected these great forces .ecomes identified )ith the forces of
non.eing, or the <eonistes, )ho are the true po)ers of dar-ness. These
.eings are not so much .eings at all, the( are the a.sences of .eing,
and so the( ha+e no e*istence, .ut the( are e1uall( gi+en in m(
e*perience and so )hile the( do not e*ist and )hile the( ha+e no .eing,
(et the( appear to .e real and +er(, +er( influential in human histor(.
Their influence is so great, in fact, that all )ars are due to their
presence. !ll e+ils committed against the human race are tracea.le .ac-
to them.. !ll of the forces )hich ha+e held .ac- an( form of human
progress are their manifestation. The( are +er( real and e+er(time that
(ou misuse an( occult force (ou are under their influence. For this
reason )e must )arn (ou to .e +er( careful.
If there is this -ind of pro.lem of e+il, so )e )ill descri.e it,
then the true occultist has to hold .ac- the po)ers of e+il, .(
resisting the <eonistes, and also he must )or- to ad+ance the processes
of e+olution. This t)ofold tas-, )hich is 1uite difficult at times, is
forced upon e+er( occultist .( the +er( circumstances of his life and
e*perience in the occult )orld. /ecause of this tension .et)een holding
.ac- certain po)ers and )or-ing to ad+ance others, )e ha+e come face to
face )ith the reason )h( there ha+e .een famous occultists. ! famous
occultist is one )ho )hile .eing more than an initiate and less than a
<aster has, .ecause of the tension .et)een the t)o t(pes of e*perience
he must face, e+ol+ed into a +er( creati+e .eing. The reason for this is
that the tension is the creati+e tension of true e*istence and the
occultist )ho is a.le to .alance himself .et)een the t)o t(pes of
responsi.ilit( .ecomes a +er( )onderful .eing. "e finds himself .oth
fired or inflamed and fed .( the most ama4ing and )onderful of currents
of magical and occult force, and e+er(thing that he faces .ecomes a
)onderful realit( )hich he can con1uer )ith his -no)ledge and s-ills.
/ut onl( a +er( fe) of the initiates can mo+e to this le+el .ecause onl(
a +er( fe) are strong enough to follo) the path)a( .et)een the dragon of
.attles )ith the <eonistes and the Lion of )or-ing for the gro)th of the
uni+erse through e+olution. /ut some ha+e .een a.le to do this and )e
)ill no) tal- a.out,them, so that (ou )ill .e a.le to understand the
true range of (our future.
The Count de Saint,@ermain, )ho li+ed in the GHth centur( in
France is one t(pical of this class of famous occultists.6 "e )as faced
)ith t)o ma:or pro.lems. The first of these pro.lems )as the 1uestion of
holding .ac- the forces of +iolence and destruction during the life,time
of the French 9ing Louis >&. In order to do this and to sa+e France from
the radical forces of chaos, )hich )ere see-ing to end the esta.lished
order in )estern #urope, the Count )as re1uired to .uild up man( occult
temples of initiation and ceremonial magic, so that the po)ers of chaos
)ould .e -ept in a state of )ea-ness. This he )as a.le to do, although
in doing this he lost his life, for he sacrificed himself to -eep a
go+ernment in po)er in France )hich )ould .e s(mpathetic to the needs of
those 'e+olutionares, such as /en:amin Fran-lin and @eorge Washington,
)ho )ould later need .oth financial and militar( assistance from a
sta.le France. !s )e -no) from histor(, this )as possi.le, and the
/our.on -ings of France did help the !mericans in their re+olution and
in the founding of their countr(. "o)e+er, at the same time he )as a.le
to tr( and help the progress of the mo+ement of enlightenment in France
.( )or-ing )ith those indi+iduals )ho )ere s(mpathetic )ith the rights
of the common man and his dignit( and need for spiritual freedom. In
order to do this, the Count )as responsi.le for the introduction of
se+eral forms of the <asonic fraternit(, )hich ser+ed to spread the
doctrine of human )orth in its temples and lodges, )here the philosoph(
of man6s ideal future )as studied +er( carefull( .( all persons in
positions of responsi.ilit(. Therefore, the Count )as a.le to complete
his tas-, )hich )as reall( a t)ofold tas- in order to -eep the .alance
.et)een )hat he must fight against and )hat the must fight for. This
.alance )hich )as a +er( harmonious influence o+er the course of histor(
lasted until his death. Then )e -no) from histor( that not onl( did the
re+olution come and fraction the French people, .ut )ith the death of
the -ing and the losses of ne) )orld colonies France )as re1uired to
re.uild herself under the direction of %apoleon and his )ife, )ho came
from the %e) World, from <artini1ue, and )ho .rought the spirit of
in+ention to the man )ho needed it most to re.uild and sta.ilise #urope.
We also -no) from histor( that after the death of the 9ing, )hich )as
after the death of Saint,@ermain, the entire attitude of the French
changed to)ards !merican repu.licanism. For )e -no) that )ar almost
occurred .et)een France and the $nited States and also that France
opposed the re+olution in "aiti. /ut, in .oth countries there )ere +er(
famous occultists )ho )ere a.le to hold the course of e+olution to its
proper direction and to fight .ac- against the <eonistes )ho )ere in
po)er in France, and )ho sought .( e+er( cruel method to supress the
spar- of human dignit( and li.eration. In the $nited States at the time
there could not .e found a greater occultist than /en:amin Fran-lin, and
in "aiti, the three great leaders ,Toussaint, Dessalines, and
"enri,Christopee,,,could not .e e1ualed in magical master( and at the
same time po)er to hold .ac- the in+asions of the French. Together these
four great )onder)or-ers influenced the course of histor(, and thus .(
their )or- through the magical temples and also through the )or- of the
Freemasonic Fraternit( the( )ere a.le to fight for the right of man to
.e free and the master of his o)n destin( in South !merica, /oli+ar, a
little later, )as a.le to do the +er( same thing, using the +er( same
methods, W"IC" !'# T"# <#T"ODS W# !'# T#!C"I%@ TO 3O$,I% T"# <O%!ST#'3
OF T"# S#&#% '!3S. So, (ou see, m( student of the light, )onderful men
ha+e .een a.le to do man( )onderful things .ecause of their )onderful
occult po)ers.
In e+er( case, )here )e ha+e .efore us the pages of histor(, )e
can see ho) it has .een that the occultists, )ho ha+e .een )or-ing
.ehind the scenes ha+e .een a.le to influence histor( in a most
)onderful manner. This sho)s to (ou, reall(, I thin-, the po)ers of
occultism )hen the( are put to proper and spiritual use. It )ould seem
1uite unimagina.le to (ou I am so sure that an(one )ould )ant to a.use
occult po)ers and ser+e the po)ers of nothingness, )hen the( ha+e such
)onderful e*amples of great men )ho )ere such famous occultists .efore
them to ser+e as ideals., 3et, e+er( man is free to do as he )ishes in
e+er( matter, as )e ha+e said all along.
I thin- that the principle of this lesson can .e e*pressed this
)a( T"# T'$# OCC$LTIST <$ST WO'9 WIT"I% ! T#%SIO% !%D W"#% T"IS IS DO%#
T"# @'#!T#' T"# T#%SIO% !%D T"# @'#!T#' T"# WO'9 T"#% T"# @'#!T#' T"#
OCC$LTIST. "istor( can +erif( this principle at almost e+er( point ,, I
should sa( a.solutel( at e+er( point. For e+er( occultist is a person of
+ocation or calling to hard )or- to .etter man-ind and to help the
e+olution of the )orld. For this reason it is impossi.le for an
occultist not to )or- )onderfull( hard, the more sincere he is the
harder he must )or-. There )ill ne+er .e an( la4( occultists, .ecause
those persons )ho ha+e occult -no)ledge and s-ills and )ho inspite of
e+er(thing are la4( are not occultists, for )e )ill ta-e a)a( the po)ers
to protect them and the )orld. The( are not occultists at all, .ut the(
can .ecome instruments of chaos. For this reason (ou must .e +er(
careful, and )e )ill .e e*tra,Careful for (ou. For )hile )e can turn off
the po)ers .efore the( get into the hands of the )rongdoers0 and this )e
)ill al)a(s do, )e must admit the )e cannot police the )hole of histor(,
and so from time to time some ha+e slipped through our dragnets and that
is )h( there is )ar, famine, and all forms of human suffering. /ut, in
order to do this )onderful )or- of helping the human race, )e need (our
help. That is )h( )e as- (ou to follo) the light of the <O%!ST#'3 OF T"#
S#&#% '!3S and .ecome co,)or-ers for humanit( )ith us. This is the .est
offer the uni+erse )ill gi+e (ou in man( lifetimes.
<a( (ou gro) al)a(s,
The <aster < !1uarius
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, III. Wh( do (ou )ish to .ecome an occultist?
Lesson C.
I% W"!T DO#S T"# !'T OF OCC$LTIS< CO%SIST?
I am not going to tal- to (ou onl( a.out the idea of s-ill, for I
ha+e said enough at this stage on that su.:ect. I am going to tell (ou
ho) s-ill is realised. I am going to tell (ou a.out the t)o -inds of
places )herein occultism is done. I am spea-ing of the occult la.orator(
and the occult museum. These are :ust li-e ordinar( la.oratories and
musea, e*cept that are used for occult )or-. Therefore, )hen )e tal-
a.out them and )hat ta-es place in them, )e are gi+ing (ou a more
concrete idea of the art of occultism.
While I cannot spea- of man( places, I can spea- of the #SOT#'IC
L!/O'!TO'3 !%D <$S#$< OF T"# <O%!ST#'3 OF T"# S#&#% '!3S. This centre of
stud( and )or- is located under totall( esoteric conditions, )hich means
that it is more than :ust secret, it is not localised in the three
dimensional )orld, .ut it is totall( fourth dimensional, )ith onl( mere
s(m.olical counterparts in the ph(sical )orld. "o)e+er, the <asters find
it :ust as eas( to )or- in the fourth dimension as the ordinar(
naturalist finds it eas( to )or- in the ph(sical )orld. <etaph(sics is
not reall( so much different from its ph(sical t)in. "o)e+er, )hen )e
sa( that the ph(sical counterpart of the esoteric la.orator( and museum
is s(m.olical )hat )e mean is that the ph(sical )orld contains s(m.ols
of the realit( of the fourth dimension and that this is a matter of
purel( e*act correspondence, so that for each s(m.ol there is a fourth
dimensional instrument or occult specimen, and so on.
The museum and the la.orator( are interconnected in such a )a(
that it is 1uite impossi.le to thin- of them as separate, for that is
the )a( occult )or- is, the past and the present are constantl( in a
state of o+erlap. The latest of in+entions for the occultist is reall(
the redisco+er( of something so ancient that it goes .ac- .efore the
e+olution of this uni+erse to something a.solutel( prior. Thus the most
ad+anced accumulator of magical energ( is in realit( something that had
.een perfected on the planet &enus long .efore the human race had
emerged from the state of the mineral -ingdom. So, )hat is disco+ered
through research in the la.orator( is in realit( something )hich has
come in from the musea of remotest anti1uit(. "o)e+er, let us loo- into
certain e*amples )hich )ill ser+e to sho) us )herein the art of
occultism trul( consists.
I ha+e mentioned the t(pe of occult instrument called the
accumulator0 )hich has as its purpose to store and collect certain
specific energies, for )hich it has .een oriented or specified. Thus, if
the occultist )ho is )or-ing )ith this t(pe of instrument )ishes to
e*periment )ith certain energies connected )ith the planet &enus, for
e*ample, he must prepare the accumulator e*actl( for this .( means of an
e*act method of specification, )hich is far too complicated and esoteric
to discuss. /ut, the main purpose of all of this t(pe of )or- is to set
up an instrument )hich )ill accumulate onl( those &enusian energies
)hich are .eing sought. So this t(pe of instrument must .e made +er(
e*act and precise, dra)ing upon the )onderful s-ill of the occultist,
)ho is )or-ing )ith it. The occult energ( accumulator .elongs to that
science of inducti+e logic )hich has as its purpose the induction, or
gathering of energies from the LO@OS or the god of our solar s(stem.
5racticall( all t(pes of occult instrument are inducti+e in this )a(,
although the( are specified as to the t(pe of energ( )hich the( ".ring
in". The old magicians spo-e of this e*act sort of thing in terms of
their pantacles and magic sigils, )hich )ere s(m.olic instruments for
gathering energies and for directing them in the e*act )a( in )hich the
occultist or old magician had desired. %o), in our T#<5L#S )e ma-e a
+er( careful distinction .et)een gathering energies and directing them
to)ards a specific goal. The )or- of gathering is a matter of the )or-
of the la.orator(. The )or- of directing the energies is a matter of the
museum. While this ma( sound 1uite different from )hat one )ould e*pect,
it means that the +alues of the museum are o.:ecti+e, to)ards )hich..
The Rest of this lesson is missing from the original collection.
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, III. Wh( do (ou )ish to .ecome an occultist?
Lesson D.
W"!T !'# T"# OCC$LT SCI#%C#S?
We ha+e discussed for some time no) the need to ha+e a proper
.alance .et)een s-ill and -no)ledge. Occult -no)ledge is often called
"science" although it co+ers a )ide section of e*perience, and includes
philosoph( and religious o.ser+ation to a certain degree. "o)e+er, )hen
)e tal- a.out the "occult sciences" )e mean a more specific t(pe of
-no)ledge, in other )ords )e mean ho) the +arious t(pes of -no)ledge are
.est presented to (ou for learning and master(. For this reason it is
necessar(, therefore, to specif( that the occult sciences are t)ofold in
their general direction and orientation the( either pertain to the
factual, concrete, and realistic le+el of e*perience, or else the(
pertain to the idealisation of e*perience. In other )ords the( ha+e
either an empirical or a speculati+e character. Thus, those .ranches of
e*perience )hich pertain to the la.orator( )ould most certainl( fall
into the more empirical and realistic t(pe of classification, )hereas
those )hich pertain to the museum, as )e ha+e discussed it in the past
lesson )ould .e generall( idealistic. /ut, )e cannot concei+e of an(
t(pe of occult -no)ledge )hich is )holl( one or the other, for to ha+e
realit( means that a su.:ect can e+ol+e to perfection, and .eing housed
in the fourth,dimensional museum is certainl( a form of concretisation
for an( su.:ect,matter. Therefore, as it )as 1uite impossi.le for us
a.solutel( to separate out the la.orator( and the museum, so it is 1uite
impossi.le for us to sa( that an( one .od( of -no)ledge is )holl( ideal
or )holl( real.
%e+ertheless, there are definite forms of -no)ledge )hich are
created .( )holl( distinct t(pes of su.:ect,matter. The( are parts of
e*perience to such an e*tent that )e )ill refer to them as !'#!S OF
#>5#'I#%C#. The relationship .et)een man and the Stars and 5lanets of
the uni+erse is one such area of e*perience. !nother )ould .e the
relationship .et)een man and the +arious t(pes of energ( )hich he
e*periences through perception. !nother )ould .e the relationship
.et)een man and the +arious le+els of e*istence )hich he creates and
e*plores through s(m.ols. Still a fourth )ould .e the relationship )hich
e*ists .et)een man and +arious intuiti+e e*periences of the di+ine )hich
come into his most spiritualised consciousness. We can easil( gi+e names to
these areas of e*perience and call the first "astrolog(", the second
"e*tra,sensor( perception" and "paraps(cholog(", the third "magic", and
the last "m(sticism". !ll of these are )ide, and some)hat +ague "areas
of e*perience". There is little that is scientific a.out them either
from the standpoint of the materialistic )orld, or from our o)n standpoint,
because in the first case )hile the materialists den( the possi.ilit( of
our su.:ect,matter, e+en though there is the e+idence of histor( for its
support, )e cannot as <!ST#'S concei+e of it as science .ecause as an
area of e*perience it is too +ague and general, too indefinite and in
need of greater precision. /ut, it is necessar( to ha+e an area of
e*perience, .uilt up out of the collecti+e e*perience of the human race
.oth on this planet and .efore, in order to .egin the )or- of the
.uilding up of a .od( of occult -no)ledge.
When )e ha+e an area of e*perience .efore us, the first thing that
)e do is to construct it. or put it together lin-ing up similar elements
of e*perience and separating out dissimilar elements. What )e end up
)ith )ould .e called a homogeneous .od( of e*periences. )hich is )hat
the constructed or .uilt,up area of e*perience is. !ll that is ali-e in
character is present, all that is unali-e is !.sent. If the properties
and characteristics, or those factors )hich ma-e a thing easil(
recognisea.le and read( for inclusion in one group of things rather than
another are present at first to an( noticea.le e*tent, then, it seems
1uite reasona.le that our :o. of .uilding up )hat )e )ant )ill .e fairl(
,eas(. /ut, if it is such that these features are not too noticea.le,
then )e ha+e to )or- harder and screen out )hat does not .elong in our
group from )hat does. Once )e ha+e done this then )e are read( to sa( to
oursel+es that )e ha+e constructed an area of e*pertise for occult )or-.
The ne*t step is more complicated .ut it is here that )e )ill run
into those distinctions )hich )e made at the first part of the lesson,
)hen )e spo-e a.out )hat pertained to the la. and )hat pertained to the
museum. For after )e ha+e constructed our area of e*perience under
in+estigation )e must then mo+e on to the ne*t stage )hich is to
interpret that area of e*perience. Interpretation means to gi+e meaning
to something, in this case a special and additional meaning to )hat has
.een constructed. That is )h( the process of occult science is one of
adding more and more meaning to )hat )e ha+e e*perienced. The more
meaningful something is, the more it is of +alue to us in its scientific
1ualit(. This entire process of adding meaning to our e*perience is
1uite magical, or occult, for )e are in fact .uilding up a )orld of
ideas from the ra) materials of e*perience. In his )onderful .oo-
TI<#!$S 7Timee, Timeo8 the philosopher 5L!TO spea-s of ho) god does
e*actl( this )hen he )or-s in creating our )orlds and uni+erse. "e
.uilds up the s(stem of the )orlds .( adding more and more meanings to
the areas of pure e*perience. /ut, this process is +er( complicated and
it is essential that (ou ha+e it e*plained to (ou step .( step so that
there is little confusion. 3ou )ill .e as-ed to do this sort of thing in
(our e+er(da( meditations as (ou ad+ance in po)ers and after a )hile (ou
)ill .e .uilding up more and more a )orld of (our o)n.
!s )e ha+e said interpretation )hich comes ne*t in the process of
gaining occult science is concerned )ith adding more and more meaning to
a su.:ect so that there de+elop t)o different forms of that su.:ect or
t)o different perspecti+es for loo-ing at that su.:ect. One aspect of it
pertains to its factualit( or the )a( in )hich it is here and no), often
sho)ing the effects of pre+ious human )or- )hich ha+e molded it and
shaped it under +arious conditions. This )e call the "field" of the
occult science. Thus, for e*ample the +arious .oo-s on astrolog( and the
s-ills and -no)ledge of the +arious astrologers constitute the "field of
astrolog(". This is something that has .een going on for so long no)
that the field has .ecome 1uite complicated. /ut, in addition to the
field there is the more speculati+e factor, the ideal side of the
1uestion, that part of the area )hich mo+es in the direction of higher
e+olution and perfection. This is )hat )e )ould term the "domain" of the
occult science. #+er( area once it has .een constructed and interpreted
has .oth a field and a domain )ithin it and for this reason the +er(
structure of the occult forms of -no)ledge and e*perience reflect the
)a( in )hich the uni+erse is set up )ith a distinction .et)een gods
7domain,Li-e,.eings8 and men 7field,li-e,.eings8 )ith <asters )or-ing as
engineers .et)een the )orld of domains and the )orld of fields. The
domain of astrolog( )ould .e the metaph(sics and metamathematics of the
relationship )hich e*ists .et)een man and the planets and stars0 .ut as
the process of interpretation is one of selection and refinement, so the
field of astrolog(, for us, is onl( composed of those elements of truth
)hich )e )ill accept as .eing useful in our in+estigations. We do not
accept e+er(thing that has .een said in the past a.out astrolog(, for )e
are careful to )eed out the truth from the error, and so )e come to
"narro) the field" of astrolog( and an( other occult area of e*perience
through the process of interpretation.
Lastl(, let me sa( that )hate+er the occult sciences ma( .e, after
the process of interpretation has .een accomplished )e mo+e on to the
)or- done .( the field and .( the domain of )hat e+er )e happen to .e
stud(ing. The )or- of the field is called "description", )hich means
that )e tell )hat a thing is .( accepting )hat is true and den(ing )hat
is false. This is a +er( simple process and )e )ill .e a.le to e*plain
and gi+e e*amples of it at a higher le+el of instruction. /ut, )hene+er
(ou descri.e something to someone (ou are telling them )hat it is, and
so as the /i.le implies (ou are .ringing it into e*istence .( the )ords
of (our description. The )or- of the domain is e*planation )hich tells
us )h( a thing is the )a( in )hich it is. #*planations are al)a(s more
profound that descriptions and the( lin- up )hat is )ith )hat should or
shall .e at some future time. #*planation means that in order to tell
)h( a thing is (ou must in+ol+e a reference to metaph(sics and
spiritualit(. <ost people at the le+el of description, .ut the occultist
mo+es up into the le+el of e*planation )hich is the "language of the
gods".
%o), )e ha+e .een tal-ing all a.out four phases in the mo+ement of
thought )hich .rings a.out occult science as a fact or e*isting thing.
This )ould seem to mean that for us )e do not thin- of occult sciences
as such .ut onl( of +arious areas of e*perience. This is 1uite true.
There are no occult sciences as such, there is onl( an occult science of
thought )hich )e prefer to call "Logic", )hich sums up all of the
elements of e*perience in this one principle" T"#'# IS O%L3 O%# OCC$LT
SCI#%C# ,,, T"O$@"T O' LO@IC ,,, W"OS# <O<#%TS O' 5"!S#S OF <O&#<#%T !'#
CO%ST'$CTIO% I%T#'5'#T!TIO%, D#SC'I5TIO%, !%D #>5L!%!TIO%. This matches
perfectl( our notion of there .eing onl( one t(pe of occult art, s-ill,
)hich e*presses itself through the la. and the museum. So it )ould seem
that our approach is much simpler than all other, .ecause )e do not list
all -inds of strange sounding names as "sciences". 5erhaps this is true,
.ut it is onl( true .ecause T'$T" IS ITS#LF 5#'F#CTL3 O%#.
<( .lessings al)a(s,
The <aster <. !1uarius
GB,D
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, I&. "o) can one .egin in the )orld of the Occult?
Lesson !.
W"#'# !< I %OW !%D W"#'# "!&# I /##% /#FO'#?
3ou ha+e )or-ed )ith us .efore and that is )h( (ou are )ith us
no). Things do not happen .( chance that are so important, although
there is chance in matters of little importance. What (ou are doing no)
is relearning those things )hich (ou -ne) a long time ago, .ut )hich (ou
ha+e forgotten in the (ears .et)een (our )or- )ith us in +er( ancient
times and (our coming to )or- )ith us in this lifetime. There can .e no
1uestion a.out the fact that :ust as (ou felt dra)n to us .( some
strange reason, .( that +er( same reason (ou are a.le to feel and e+en
to imagine (our )or- )ith us .efore, in the remote past, in !tlantis, on
the 5lanet &enus, .efore that on the 5lanet &ulcan, and .efore that on
some other planet in some other s(stem of )orlds. It all goes .ac-,
.ac-, to the +er( remote past and the lin-s )hich ha+e .een formed then
)ill ne+er perish, .ut gro) stronger and +er( definite as the shado)s of
forgetfulness +anish in a cloud of fier( illumination. 3ou are one of
us, in fact (ou are one of the old,timers, so to spea-, if )e can e+en
.ring in the 1uestion of times to this )hole matter.
'ight no), at the present, (ou are lin-ed to us .( a certain .ond,
)hich is reall( 1uite a m(stical lin- or tie. 3ou feel someho) that (ou
.elong and that (ou )onder so much a.out the <onaster( perhaps (ou ha+e
e+en .egun to dream a.out the <onaster(. We )ould li-e (ou to as-
(ourself as to )here these dreams come from, for )e -no) the source.
Where do (our dreams a.out the occult and the )or- of the <asters come
from, )e )ill tell (ou. The( come from (our unconsciousness, from the
unconscious memor( that (ou ha+e of this past life and )or- )ith us. The
details are unimportant and perhaps so much has .een lost o+er the
centuries. #+en the most ad+anced adepts, of course, ha+e great
difficult( in remem.ering all of the details of past li+es. /ut, often
there is a flash of illumination from the unconscious mind )hich .rea-s
through all of the shado)s and then (ou see (ourself in the past at the
<onaster( of the Se+en 'a(s, .efore it )ent into its magical retirement
and hiddenness. 3ou -no) that the conscious mind must )or- +er( hard to
remem.er )hat has happened, to .rea- into the temple of the secret
places of m(stical memor(, .ut )hen a person is coming .ac- to us, there
is a sudden outreach of occult force and then .( a certain t(pe of
spiritual and astral magnetism, it is possi.le for the mind to recei+e a
sudden illumination, and (ou then hear the +er( strangel( .eautiful
music, (ou see the e*otic flo)ers )ith their .lue and sil+er strea-ed
lea+es, (ou see the golden and .lue s-(, )ithout the .la4ing sun as )e
-no) it to .e and (ou realise that (ou are there, .e(ond our s(stem of
)orlds, .ut al)a(s )ith the <O%!ST#'3 OF T"# S#&#% '!3S. Or, on some
other occasion (ou feel the )arm and humid air, and a.out (ou are raised
the to)ers of a great cit( of trul( fantastic architecture. The Sun and
the <oon appear high a.o+e and e1uall( .right. The sounds of the cit(
are hushed in a 1uiet that is .ro-en onl( .( the distant sound of temple
gongs (ou feel the long cool linen ro.e a.out (ou and -no) the
unmista-a.le presence of the )orld )e no) call "!TL!%TIS". 3es, all of
these images lin- (ou to us, for (ou )ere tied to us +er( closel( o+er a
long period of lifetimes. 3et, in a )a(, )e ha+e not e+en presumed to
tell (ou an( of this, for it is too esoteric, and (et )e must tell (ou
the truth, )e must tell (ou )here (ou are no) and )here (ou ha+e .een in
the past.
The standard occult teachings ha+e al)a(s maintained that (ou ha+e
)ith (ou in this lifetime those s-ills and po)ers )hich (ou had .efore
in a past life. We tell (ou a little more than that for )e are telling
(ou that (ou not onl( .ring )ith (ou (our 1ualities of de+eloped
spiritualit( )hich (ou ha+e gained from the past, .ut in truth (ou are
.ringing )ith you those essentials of all occult po)er and 1ualit(,
especiall( that most +ital of all spiritual lin-s, )hich is the lin- (ou
ha+e )ith the <onaster( of the Se+en 'a(s. This is the most +ital of all
lin-s .ecause it has .een the -e( to all of the others. In other )ords,
it has .een the .asis for (our a)areness of the real and the )onderful.
It has .een the storehouse of all magical and occult initiatic force and
a.o+e all, magnetism, )hich lin-s all of us to each other +er( deepl(
and +er( )onderfull(. The po)ers to recall e+en as fragments the
e*periences of a past lifetime constitute the highest of the forms of
e*tra,sensor( perception. For (ou are not going outside and reading some
record of the past )hich is impressed .( the la)s of historical
necessit( upon the astral light and its aeth(rs. 'ather (ou are
underta-ing to e*plore for (ourself the )orld of )orlds, )hich is loc-ed
up in the sacred confines of (our o)n temple of pure selfhood. 3ou are
percei+ing to find )ithin (ourself the ultimate -e(s to )isdom in that
.( -no)ing (ourself (ou are coming to -no) us and .( -no)ing us, (ou are
coming to cosmic self,a)areness of (our o)n realit(. We thin- that it is
most important for (ou to tr( and to imagine (our life in the past )ith
us, for little .( little the memor( )ill correct the images in (our
in)ard +ision, ma-ing them clear, ma-ing (ou more and more clair+o(ant
as to (our past and so (our occult present and (our )onderfull( magical
future. We are 1uite fran- in telling (ou that (ou )ill .e a.le to
de+elop (our memor( of the past .( thin-ing more and more a.out (our
association )ith us. True clair+o(ance of the past is onl( occult or
magical memor(, )hich has .een made completel( accurate .( .eing infused
)ith po)ers of e*act perception and understanding of past lin-s. When a
person gi+es a past reading or clair+o(ant disco+er( of some human
situation, he is onl( recalling it from his o)n magical memor(, and
telling )hat he sa), )hen he li+ed then and there. If a person descri.es
an affair )hich happened long .efore the ad+ent of the human race on
this planet, then )hat he is doing, )e -no), is merel( telling )hat he
sa) from the distance of another planet, )here he resided and )here he
)as a.le to ha+e the facilities to e*amine and search out all of the
truths and happenings on this planet.
Our principle, then, is this that 3O$ !'# %OW W"#'# 3O$ "!&# /##%
<!%3 TI<#S /#FO'#. This means 1uite simpl( that (ou are part of the
great fa.ric of histor(, the occult histor( of this )orld, )hich has as
its esoteric heart the life of the <onaster(, so that (ou are
m(steriousl( lin-ed closel( to the heart of hearts, and indeed (ou are
part of that heart. We do not pretend to .e telling (ou an(thing ne) in
)hat )e ha+e said, for reall( )e are :ust reminding (ou of )hat (ou ha+e
-no)n all along. /ut, since )e do .elie+e that .it .( .it (our memor(
)ill .e gro)ing stronger and stronger, so )e feel that +er( Jshortl( (ou
)ill .e plunged into the refreshing s)im of the magical memor( and )e
)ill .e tal-ing o+er old familiar matters as old friends and co)or-ers
of times past, .ut no) the e+er li+ing present.
<( .lessing al)a(s,
The <aster <.!1uarius
7GD8
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, I&. "o) can one .egin in the )orld of the Occult?
Lesson /.
O%# DO#S %OT /#@I%, SO TO S5#!9 O%# "!L'#!D3 IS".,
It is +er( important for us to realise the po)er of our sensations
of light, colour, form, and differentiation. For )e are alread( )ell
situated )ithin an occult )or-ing place, an occult )orld of e+ents and
happenings around us. We are +er( )ell situated, and for this reason
there )ould seem little need for us to thin- of ha+ing to :ourne( to
some place outside of )here )e are for trul( occult e*periences. The
e*periences of the present are completel( occult. #+er(thing I see )ith
m( e(es, its te*ture of colour, its a.sorption of light in so man(
countless )a(s, .oth directl( and indirectl(, the )a( in )hich it sets
itself off from all else and the )a(s in )hich its parts relate
themsel+es to each other, and lastl( the form, the shape of the o.:ect,
the )a( in )hich it has .een put together in so man( )a(s, and from so
man( +er( e*citingl( different perspecti+es, all of these 1ualities are
floating in m( mind, in m( imagination, .efore m( "mind6s e(e", .efore
m( inner sensiti+it( and together the( constitute a )orld of most
)onderful imagination, of most )onderful 1uietude and retirement, (et a
)orld of realit(, a )orld of rushing e*perience, )hich )e call our
perception of the outside. 3et, this is no more a perception of the
outside than it is the solid and +er( sta.le )orld )hich )e so easil(
imagine oursel+es 6falling .ac- into in our more materialistic moods,
for all that e*ists as the ultimate philosophies of the past teach us is
the )orld of the percepti+e, the )orld of 1ualities, )hich do not inhere
in an(thing, .ut rather seem to e*ist .( a familiar association )ith
each other, such as the fragrance of an apple, its colour and its s)eet
and fresh taste. These are alread( )onderfull( occult e*periences if
(ou ha+e the patience to :udge them to .e, for the( do not seem to .e in
an( )a( tied do)n to matter or in .ondage to hea+( and cruel things.
These e*periences float in the .rain, )hich .rain or hu. of a
)onderfull(
imagined ner+ous s(stem turns out li-e)ise to .e a )o+en pattern of
e*periences, no) en:o(ed .( someone else. We do not thin- that one has
to go e+er so far to e*perience the magical and the m(stical for the
roots of our )orld of e*perience are themsel+es 1uite thoroughl(
inter)o+en amid man(, man( memories and perceptions of the )orld and
)hen )e thin- of a certain su.:ect )hat e+er )e do )e are first of all
reaching out to)ards an e*perience )hich is full( identified not )ith
the )orld of matter .ut )ith the selecti+it( of m( sensations.
#+er(thing in the )orld "alread( is" )hat it is supposed to .e
nothing is remote nothing can e+er .e full( lost or ta-en a)a(.
#+er(thing of the )orld that seems to ha+e +anished has onl( to .e
remem.ered for then it )ill come .ac- and m( o)n e*perience of it )ill
.e increased to the +i+idness of its .eing so o.+ious, I )ould )ish I
could forget it. This is the )a( in )hich the uni+erse mo+es and e*ists
for it passes from man( stages of consciousness to man( other stages and
then it .ecomes in the process more and more refined and more and more
permeated )ith a certain familiarit(, )hich ma-es it seem fi*ed and
regulated .( some outside force. !ctuall(, since the consciousness of
the en:o(er is all that matters, all fi*it( and regularit( are
themsel+es illusions, )hich )e ha+e tried to impose so )ell and (et
half,heartedl( ,, for )e adore the ne) and the surprising, and do not
)ant to .e held in .( matter )hich is too difficult to manipulate. The
patterns of familiarit( are so )ell placed and so essentiall( light in
their imposition that one cannot imagine them .eing a.le to dominate or
hold the )orld in )hich )e are for too long a time. For this reason,
)hen )e rest, )e see- to .e free of a lot of influences )hich tend to
)eigh us do)n and ma-e the da( seem o+erl( confining and a fundamental
limitation. The )orld is essentiall( a ne) creation and .( e*periencing
the )orld each da( )e are .eginning to create a )orld, and creation is
the most important of all occult acti+ities. I am not insisting in this
lesson that (ou must tr( and go through step .( step all of these
e*periences )hich )e are descri.ing. I am merel( calling to (our
attention that this is )hat (ou alread( do no), an()a(, and therefore it
does not seem to me that there is an( particular pro.lem )hich can .e
sol+ed or denied .( simpl( disagreeing )ith the )a( in )hich the )orld
is. It is more than o.+ious that )hat )e are e*periencing is a
fundamentall( occult realit(, and also it is more than o.+ious that )hat
)e are e*periencing is a realit( )hich is constantl( in a state of
rene)al. /ut for the most part )e are not too )illing to .e a)are of
these processes, .ecause the( seem to .e so distant, although in fact
the( are )here )e percei+e them, and their mode of e*istence seems to
the e(es of the .eholder to constitute the mood )hich )e are
e*periencing no). This is the )orld as it is, and I am the creator, for
the process )e ha+e :ust descri.ed is one )hich I ha+e .een li+ing
through all of m( life, and it is the )orld )hich )e ha+e come to -no)
as the )orld of outer realit(, .ut as such it is onl( the creation of m(
o)n "alread( is" .eing and e*perience. I alread( am this )orld, it does
not ha+e a realit( )hich can .e thought of as separate from me, no) )e
are e*periencing this realit( face to face and this )orld )hich (ou see
in the mirror is reall( (ourself. The )orld in )hich )e li+e is :ust
e*actl( that, it is the product of m( memories and constructions of
imagination, for apart from this t(pe of realit( there is nothing.
The principle of this lesson can .e .est e*pressed as this T"#
WO'LD W"#'# W# /#@I% O$' OCC$LT #>5#'I#%C# IS T"# WO'LD W# "!&# !L'#!D3
#>5#'I#%C#D OCC$LTL3 I% T"# !CT OF O$' <!9I%@ IT !S IT IS, This means
that the )orld of the real, so called, is nothing more than )hat I ha+e
fused together as the )orld of realit( from m( images and impressions
and percepts and as such it differs from the )orld of the ideal .(
degree in that the ideal consists of speciall( created and constructed
images and impressions of speciall( designed colour se1uences, all
of,those matters )hich pertain to the museum. The e*perience I ha+e of
the real is the e*perience of the la., the .lending place of m(
sensations. /ut the impressions )hich I ha+e of the ideal are refined .(
means of e+er( human effort and the( ta-e me into the )orld of the
museum, )hich is the )orld of perfection. Where )e are ,, the present
e*perience (ou are ha+ing as (ou read this ,, is fundamentall( an
e*perience of the real, for it is .eing )o+en together )ith an air of
familiarit( and comforta.leness. /ut )hen (ou .egin to .e trul( creati+e
in a )onderfull( electrical sense, )hen (ou .egin to .uild up a )orld of
perfect dreams, then it )ould seem that (ou are mo+ing to)ards the ideal
and for this reason (ou are .ecoming increasingl( di+ine and m(stical,
and the o.:ects of (our creation are appro*imating more and more to
perfection. /ut )e do not thin- that it is necessar( for an(one to dra)
apart from his present e*perience, for in realit( this is the occult
fa.ric )hich he )ill )ea+e a.out himself and )ith )hich he )ill clothe
the )orld of his dreams, hopes, and +ision of the di+ine and perfect. So
)e simpl( as- (ou to remain in (our )orld of direct e*perience and
graduall( .ecome more and more a)are of the )onderful possi.ilities
)hich it no) contains.
<( .lessings al)a(s,
The <aster <. !1uarius
7GI8
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, I&. "o) can one .egin in the )orld of the Occult?
Lesson C.
I <$ST /#@I% WIT" T"I%@S I% @#%#'!L #&#% I% OCC$LTIS<
It must .e 1uite o.+ious to (ou .( no) that occultism is onl(
slightl( different from the ordinar( methods of thin-ing and +ie)ing the
)orld. We do not call (our attention to things )hich are totall(
different in an( )a( from )hat (ou ha+e seen .efore. /ut, )e call (ou
attention to things (ou ha+e .een loo-ing at for some time and )e as-
(ou to notice them no) in a little different )a(. /ut, as in e+er( t(pe
of human underta-ing it is necessar( for us to .egin )ith things in
general, .ut this for us does not mean +ague and uni+ersal concepts,
)hich (ou often find in occult .oo-s supposing to mean the same thing,
so that fi+e or si* hitherto opposed or different ideas are e*plained or
re+ealed to the reader as .eing the +er( same thing. This is not )hat )e
mean. We mean that since the )orld is set up on a .asis of
interconnected energies. So .( finding one, (ou can mo+e into the area
)here others can .e found also. Thus, (ou .ecome more specific in the
same )a( that meeting one person, (ou stand the chance of meeting his
friends and famil( and thus learning more and more a.out the t(pe of
person )ho has his last name. Thus, (ou increase (our -no)ledge and gro)
into an e*perience .( means of gaining more and more insight into
something )hich (ou at first -ne) onl( superficiall(. This is the )a(
)ith e+er(thing. Occultism is no different from an(thing else, e*cept
that it is set off from e+er(thing else .( +arious su.:ects of
in+estigation )hich ma-e it appear different.
"o)e+er, one of the most interesting phases of occultism is the
po)er that e*ists to con+e( secret information through s(m.ols. In our
lessons so far )e ha+e .een follo)ing a purel( reflecti+e method, )here
)e ha+e .een aiming at ha+ing (ou understand and thin- a.out a
particular s(stem of influences )hich )e ha+e .een presenting to (ou.
This is not s(m.olic, .ut is does suggest that there is the possi.ilit(
of a s(m.olic e*perience since the lessons are ser+ing as methods of
teaching (ou to reflect upon (ourself and to understand )hat (ou are
going through as a su.:ecti+e and semi,ps(chological process. I do not
thin-, ho)e+er, that there is much reason for (ou to thin-, of an(
s(m.ol as .eing essentiall( different from all of this. The reason for
this is that s(m.ols are and should .e totall( natural to (ou. If not
the( cannot enter into (our a)areness. !lso, (ou should realise that
s(m.ols are completel( a part of the ps(chological mechanism of
learning, so that the( must reall( come from )ithin (our mind. We ha+e
su.scri.ed to the +ie) that much of occultism is an act of remem.ering.
This it is, .ecause remem.ering is a process )hich separates the mind of
the person at present from those limits )hich sought to -eep him
confined in the past. %o), .( .eing set free, it is possi.le for the
person so freed to e*perience his true self, )hich is in realit( this
memor( of the past. Therefore, )hen )e sa( that someone has a good
magical memor( )e mean that he is apart from his present confinement and
a part of his li+ing past. The past )hich he had has not .een lost to
him, .ut the present )hich has .een a -ind of po)erful limitation has
.een opened up and no) it is a part of the )orld )hich is his o)n
realit( and identit(. %o) he li+es in the times past, and present ,and
)ith a certain amount of magical training he )ill .e a.le to li+e in the
future as )ell. "e )ould not .e in an( position to sa( that he )as cut
off from the flo) of histor( and e+ents, rather his consciousness )ould
.e rooted in the eternal no), .ut pro:ected into the past, present and
future of the )orld .( means of the a.ilit( to mo+e freel( in the fourth
dimension, )hich constitutes the magical crossroads of the uni+erse.
#+en to understand the possession of the timelessness of the
eternal no), )hich can .e a +er( )onderful possi.ilit( is to grasp ho)
)e mo+e from the general to the more specific in another )a(. !ll of the
dimensions of time are contained in the no), .ut the generalit( of the
no) is li-e a flo)er )hich must re+eal its .lossoms and interior secrets
in due course. This is e*actl( )hat )e find to .e the case )ith the
eternal no), )hich in due time )ill gi+e (ou the e*periences of all
times and places. One does not tra+el to these places so to spea-, one
is there in one6s consciousness )hich is the most fundamental of occult
po)ers, for (ou ha+e the a.ilit( to .e in an( num.er of places )hile at
the same time remaining ph(sicall( )here (ou are. 3ou consciousness does
not ha+e to tra+el to these places, .ecause it is there alread( in the
fourth dimension. /ut (ou must de+elop the a.ilit( to use the fourth
dimension effecti+el(. The fourth dimension is the master -e( of magic
and all students of magical theor( and practice are usuall( a.le to
em.ar- upon its )onderful and m(stical ad+entures as part of the process
of de+eloping an occult a)areness of the )orld and its realit(. 3ou are
a part of this a)areness and therefore )e thin- that (ou )ill .e read(
+er( soon to ma-e (our +er( first +o(age into the )orld of the fourth
dimension. This (ou )ill ma-e during the time of (our sleep after (ou
ha+e completed the e*ercise of the last lesson of this degree, )hich (ou
)ill recei+e ne*t. For this final lesson is a summation of )hat (ou ha+e
learned up to no) and it represents the +arious stages of occult
a)areness and attention. It is e*pressed as a meditation research on the
gro)th of occult consciousness and .eginning )ith matters )hich are
1uite general, it mo+es on to matters )hich are more and more specific,
forming a completed ring of occult e*perience and magical po)er. It is
therefore necessar( to realise that occultism is a matter of gro)th and
continuous e*ercise under +er( magical and spiritual controls. Occultism
.egins )ith things in general .ecause of this principle
I% 3O$' "#!'T !'# CO%T!I%#D I% @#%#'!L #&#'3T"I%@ 3O$ %##D, !LL 3O$ %##D
TO DO IS TO S#5!'!T# O$T F'O< T"IS "#!'T T"# WO'LD O%# T"I%@ !T ! TI<#.
This means as )e ha+e e*plained that )ithin us there is this )onderful
realit( of .eing, )hich unfolds itself
as (ou progress more and more enter the garden of spiritualit( and light
lea+ing outside the )orld of error and dar-ness fore+er.
<( .lessings al)a(s,
The <aster <. !1uarius
GA,B
7GA8
Monastery of the Seven Rays
First Temple of the Outer Court
Student I Degree, I&. "o) can one .egin in the )orld of the
Occult ?
Lesson D.
Occult #*amination of Self 7G8
"!'# T"#'# OCC$LT S5#CI!LISTS?"
We are no) at the end of a period of four months training and
gro)ing together in an a)areness of the in+isi.le and spiritual. The
influences of the occult upon e*perience ha+e .een indicated and no) )e
must prepare for the ne*t step in our clim. up to the <O%!ST#'3 OF T"#
S#&#% '!3S. In order to do this )e ha+e prepared this simple little
self,e*amination, )hich is (our +er( first e*periment in occult
ps(cholog( and ph(sics. 3ou )ill follo) the simple directions +er(
carefull( and ta-e careful note, also, of (our impressions and reactions
to e+er(thing. 3ou )ill -eep a note paper near (ou on )hich to record
these impressions.
7G8 One hour .efore falling to sleep, (ou )ill carefull( thin-
a.out the follo)ing summar( of all of the principles co+ered in the
lessons so far. 3ou )ill read this meditation o+er +er( slo)l( and let
it form in (our mind a pattern of some sort, )hich (ou )ill thin- a.out
as (ou fall asleep and then the ne*t da( (ou )ill record )hat (ou
e*perienced.
7B8 3ou )ill send a cop( of this little report )ith (our name and
further identification to "The #soteric Secretar(, I, I,I& 7d8 I" care
of the <onaster( of the Se+en 'a(s, here in Spain, indicating that this
is (our "First Occult Self ,#*amination". 5lease do not )orr( a.out
an(thing as to length, t(pe of report, etc. We are concerned )ith the
s(m.olic character of the paper, )hich )ill lin- (ou to us in a +er(
special )a(. /ut, )hen )e recei+e the report our esoteric secretar( )ill
.e a.le to ma-e certain recommendations for (our meditation and
spiritual gro)th, an7 this constitutes one of the ser+ices pro+ided to
our students .( T"# <O%!ST#'3 OF T"# S#&#% '!3S. For )e are concerned
)ith helping (ou .( direct personal contact )ith the <asters. If there
is a special pro.lem, 1uestion, or matter (ou )ish to discuss )ith us,
(ou ma( at this time indicate it, or as man( as (ou thin-, in the
report, and it )ill .e su.mitted to that .ranch of the <O%!ST#'3 )hich
specialises,in counselling and spiritual direction.
7D8 The title of our little lesson, )hich )e must ha+e .efore )e
ha+e the e*periment is "!re there occult specialists?" The ans)er is
"(es" .ecause :ust as e+er( part of e*perience opens up in greater and
great depth, so does occultism re1uire specialisation. Our principle is
1uite clear on this matter .ecause it sa(s that "TO 9%OW SO<#T"I%@ I%
@'#!T D#T!IL IS TO 9%OW O%#S#LF I% T"# S!<# <!%%#' !%D TO T"# S!<#
#>T#%T /$T S$C" 9%OWL#D@# IS %OT ! LI<IT!TIO% IT IS ! $%I&#'S!LIT3 OF
#>5#'I#%C#. This means that the specialist does not narro) himself do)n
to some fe) sets of points and then omit all else. 'ather a person )ho
is see-ing to find enlightenment )ill find the uni+erse at the end of
his specialisation for as )e gro) more and more specialised )e find
.efore us the )onderful traits of )isdom and po)er )hich are at the
.ottom of all things. That is )h( )e do not need to )orr( a.out .ecoming
isolated in occult )or-. 3ou )ill dig +er( deep into the s(stem of .eing
and the deeper that (ou dig the more and more (ou are co+ering the
uni+erse, for it is trul( impossi.le to separate (ourself from the
uni+erse in .eing specific. Thus, in our )or- )e must constantl( search
for the uni+ersal la)s )hich underlie e+er(thing We do this and so )ill
(ou .ut it means that the more )e penetrate the )orld of the spiritual
and m(stical the more )e find that the principles there are magical and
m(stical to a uni+ersal e*tent. For this reason )e do not need to )orr(
a.out getting lost in a mass of detail, )e ha+e .een a.le to se) the
detail together .( means of the forms of uni+ersal perception and
e*perience and thusl( )e are so free of a certain t(pe of confusion that
)e are no) in a position to .ecome trul( li.erated .eings. !t the root
of e+er( detailed stud( there must .e the roots of uni+ersalit(, )hich
lin-s the su.:ect to the )orld, for unless this e*ists there can .e no
su.:ect. The student of the truth does not ha+e to )orr( a.out falling
off of the )orld. !nd (ou )ill not ha+e to )orr( a.out the +arious )a(s
in )hich the uni+erse is tied together .( means of +er( strong roots in
metaph(sical generalit( and uni+ersalit(. !ll of the realities )hich (ou
e*perience are tied do)n so to spea- to the )orld of .eing, and from
this )orld of .eing there come forth the m(steries of life and destin(,
)hich are taught to us .( .eings .e(ond this )orld, )ho seeing our
situation and need for truth, ha+e allo)ed us the possi.ilit( of
entering into communication )ith them through meditation and spiritual
gro)th. Thus, )e do not need to )orr( a.out .eing e+er isolated from
spiritual help )hen )e ha+e need of that force, for it )ill .e a+aila.le
to us at e+er( time )e ha+e need. We )ill specialise oursel+es .ut at
the same time )e )ill generalise oursel+es and from this realit( )ill
come the fundamental truths of .eing )hich )e -no) lin- us to the heart
of hearts, )hich is the center of the uni+erse.
7I8 <editate upon this e*ercise as )e ha+e indicated in sections
G and B, and then )e )ill loo- for)ard to this ne) lin- (ou )ill
ha+e )ith $S. 3O$ are the I of "I S!3".
The <aster sa(s "That )hich is .e(ond is )ithin :ust as
that )hich is )ithin is .e(ond"
I sa( "I am .oth .e(ond and )ithin the )orld"
The <aster sa(s "I can e*perience the uni+erse .ecause I am
spirituall( one )ith the uni+erse"
I sa( "I am e*perience, I am the uni+erse of
e*perience"
The <aster sa(s "The occult -no)ledge of the .od(, soul,
spirit and di+init( is .ased on the
purification of the .od(, soul, spirit, and
di+init("
I sa( "I am purit( and so I am -no)ledge
The <aster sa(s "To -no) and to do in Occultism is to -no)
and to do together"
I sa( "I am m( o)n, thought, m( o)n -no)ledge, m(
o)n action I am"
The <aster sa(s "The <aster )ill purif( and direct the
student as he remo+es the limits of 9arma
from the student6s life"
I sa( "5urif(, direct and free me O <asters of
illumination"
The <aster sa(s "!ll occult po)ers are on loan from the
hierarch( of light to .e used properl( or
to .e ta-en a)a( for this and man( future
lifetimes"
I sa( "5rotect me from m( )ea-nesses, and gi+e me
(our strengths O <asters of Light"
The <aster,sa(s "!ll men desire the eternal .ut its
achie+ement is for those onl( )ho are
guided .( us to the eternal"
I sa( "I desire onl( )hat the <asters )ill gi+e
me"
The <aster sa(s "!ll Occultism )ill as- of (ou is that (ou
.e (ourself"
I sa( "I gi+e m(self to (ou, o <asters of
illumination and magic"
The <aster sa(s "The po)ers of the occultist are the normal
functions of that part of the uni+erse into
)hich he is e+ol+ing"
I sa( "<a-e me a part of (our uni+erse, o <asters
of esoteric force"
The <aster sa(s "The true occultist must )or- )ithin a
tension and )hen this is done the greater
the tension and the greater the )or- then
the greater the occultist"
I sa( "<a-e me a part of the creati+e tension of
the Cosmos"
The <aster sa(s "The occultist6s artistr( consists in that
)hich
.egins )ith the craftsmanship of the real
and
ends in the idealisation of s-ill"
I sa( "5erfect in me the s-ills of <asters"
The <aster sa(s "There is onl( one occult science ,,
thought or
logic ,,)hose moments or phases of mo+ement
are
construction, interpretation, description
and
e*planation"
I sa( "Construct m( .eing, o <asters. Interpret
m(
life, o greatest of priests of magic.
Descri.e
m( destin(, o scientists of the unre+ealed
to
the uninitiated. #*plain m( )orld of
passing
fears and coming .liss, o chiefs of
illumined
)isdom."
The <aster sa(s "3ou are no) )here (ou ha+e .een man( times
.efore
I sa( "@i+e me the memor( of m(self )hich is so
magical"
The <aster sa(s "The )orld )here )e .egin our occult
e*perience
is the )orld )e ha+e alread( e*perienced
occultl(
in the act of our ma-ing it as it is"
I sa( ""elp me to .uild m( magical )orld"
The <aster sa(s "In (our heart is contained in general
e+er(thing
(ou need, all (ou need to do is to
separate
out from this heart the )orld one thing at
a time"
I sa( "$nite m( heart to the cosmic heart"
The <aster sa(s "To -no) something in great detail is to
-no)
oneself in the same manner and to the same
e*tent
.ut such -no)ledge is not a limitation it
is a
uni+ersalit( of e*perience."
I sa( "<( e*perience is uni+ersal .ecause that
)hich
is .e(ond is )ithin :ust as that )hich is
)ithin
is .e(ond."
7A8 "a+ing completed the reading (ou )ill no) fall asleep and
upon )a-ing prepare (our report.
This is the end of the student I Degree.
3ou )ill prepare for (our ne*t degree .( li+ing the principles of
the first degree.
This is the magical seal of the student I Degree )hich )as
de+eloped in +er( ancient times and is the uni+ersall( accept s(m.ol
among initiates for the .eginning )or-er in Occultism and <agic. It is
not a s(m.ol uni1ue to T"# <O%!ST#'3 OF T"# S#&#% '!3S, .ut is used .(
all children of the light.
<( .lessings al)a(s,
The <aster <. !1uarius
Monastery of the Seven Rays
The Last Temple of the Outer Court
Student II Degree 7Occult 5h(sics !.8
I%T'OD$CTO'3 L#TT#' CO%C#'%I%@ "!ST'!L <!@%#TIS<."
<( Dear Child of the =uest,
%o) that (ou ha+e reached the le+el of the .eginning Student II.
Degree, it is important for us to e*plain to (ou certain profound
matters )hich relate to the su.:ect of "occult ph(sics", the science
upon )hich (ou are to em.ar- )ith (our ne*t lesson. "ere, at the
<onaster( of the Se+en 'a(s, )e ma-e a distinction in studies .et)een
astrolog( and the stud( of astral magnetism, .ecause )e .elie+e that
most of astrolog( is highl( superficial and seemingl( false, although
there is an ad+anced science of the stars, )hich forms a part of magical
doctrine, and this is presented to (ou in ad+anced )or-. /ut, at the
same time it is necessar( for (ou to .ecome a)are of the forces -no)n as
"astral magnetism" .ecause the( influence (ou directl( and can .e
e*amined .( us )ith a great deal of certaint(.
!stral magnetism forms .ut one part of the science of occult
ph(sics, for the other .ranch of occult ph(sics, )hich (ou )ill stud(
this first (ear is called "Luciferian magnetism", or the po)er of light
in constituting (our +er( .eing. We )ill not discuss this ad+anced stud(
at this time, e*cept to sa( that (ou )ill .e a.le to stud( t)o forms of
occult ph(sics during (our first (ear )ith us. "o)e+er, the main
o.:ecti+e of this letter is to let (ou -no) the form in )hich the
lessons are gi+en to the student in occult ph(sics. In the field of
occult ph(sics, )e the <asters of the <onaster( do not teach the
lessons, so to spea-, )e interpret to the student the .asic teachings,
)hich )e recei+e from the most hol( and radiant S(4(gies 7sometimes
called "S(4(gies" in their d(namic aspect8 of the #cclesia Spiritualis
@nostica 7The Spiritual @nostic !ssem.l(8. These +er( metaph(sical
.eings are lin-ed .( destin( to the +arious points in space, )hich
constitute our total s(stem of )orlds. Their assem.l( forms the fullness
of the uni+erse, )hich pre+ents chaos from ma-ing entr( into the )orld
as )e -no) it. These )onderful .eings are the o.:ects of stud( in the
esoteric la.orator( of the <onaster(, and therefore the( are, for us,
+er( important and +ital lin-s .et)een ad+anced humanit( and the higher
)orlds of the uni+erse. It is not necessar( at this stage to spea- of
them further, e*cept to sa( that the( form spheres of astral magnetism,
from )hich come the +arious teachings )hich form our science of astral
magnetism. These spheres are arranged in a precise and mathematical form
from )hich emanate the fundamental teachings concerning the uni+erse and
the true destin( of man.
These magnetic spheres ha+e .een discussed for centuries .(
magnetic alchemists and magicians, and their realit( has .een
represented .( man( t(pes of s(m.olism. Of most common use has .een the
alchemical s(m.ol of magical properties attri.uted to +arious metals and
elements. Thus, )e read of "the sphere of iron and copper", "the sphere
of 1uic-sil+er and sil+er nitrate", "the sphere of sil+er and platinum",
and, lastl(, "the sphere of gold and uranium". The lo)est of these
spheres of magnetism has the magnitude, or po)er range of
space,consciousness )hich is from .? to .CBA. The highest range is from
D.KDFC to I.????. In this case, the lo)est pertains to the first
iron,copper sphere of !stral <agnetism, )hereas the highest sphere is
the fourth gold,uranium sphere of <agical <agnetism. "o)e+er, in occult
ph(sics, )e do not e+en attempt the higher t)o spheres, or )orld of
spheres, .ecause these are properl( magical realms. Our first stud( of
magnetism )ill ta-e us onl( up to the fourth gold,uranium sphere of
astral magnetism, )hose range is .KDFC to G.????. Our discussion, later
this first (ear, )ill terminate )ith the sphere at G.KDFC to B.????.
This )ill pro+e to the student to .e sufficient magnetic influence for
the time, since the <onaster( does not .elie+e in o+er,fatigue of the
students due to their e*posure to magnetism. In fact the present
feelings )hich (ou are e*periencing )hile (ou read this paragraph, are a
form of fatigue induced .( e*posure to s(m.ols,)hich descri.e magnetism.
That is )h( )e must .e +er( careful in this entire field and see to it
that (ou are sufficientl( protected from +i.rations 7radiations and
emanations8 )hich are too po)erful for (ou to a.sor.. On the other hand,
the true magicians and occultists are often stimulated, +italised, made
more po)erful and feel stronger, simpl( .( reading a.out these high
forms of magnetism. So depending upon (our reactions to )hat I ha+e :ust
said (ou )ill -no) if (ou are suited for the higher )or-, or )hether (ou
should remain at the le+el of the first (ear of stud(.
"o)e+er, .ecause )e are firm .elie+ers in the acceleration of the
e+olutionar( process, I am ta-ing the trou.le to list on the .ac- of
this letter the full ranges of magnetism, as the( are taught in the
first, second and third (ears of stud( gi+en .( the <O%!ST#'3 OF T"#
S#&#% '!3S. While )e do not gi+e out an( teachings )hich are too
po)erful, ad+anced, or secret for (ou at this present stage of
de+elopment, (et )e do .elie+e that no) (ou are entitled to some general
idea as to the direction of (our )or- )ith us. We )ill lea+e out the
Student III Degree from the outline, .ecause that is a stud( in
meditation, and does not relate to magnetism as such. "o)e+er, from the
follo)ing chart (ou can see e*actl( )here )e are going in our )or-.
Degree 3ear of Stud( Title of Stud( Sphere of <agnetism
Student II Gst. "!stral <agnetism" Iron,Copper
G. 7.K , .CBA8
B. 7.CBC , .GBA?8
D. 7.GBAG , .GHFA8
I. 7.GHFC , .BA??8
=uic-sil+er,Sil+er %itrate
G. 7.BA?? , .D?BA8
B. 7.D?BC , .DCA?8
D. 7.DCAG , .IDFA8
I. 7.IDFC , .A???8

Sil+er,5latinum

G. 7.A??? , .ACBA8
B. 7.ACBC , .CBA?8
D. 7.CBAG , .CHFA8
I. 7.CHFC , .FA??8
@old,$ranium
G. 7.FA?? , .H?BA8
B. 7.H?BC , .HCA?8
D. 7.HCAG , .KDFA8
I. 7.KDFC , .G????8
Student I& Gst "Luciferian <agnetism" From Iron,Copper G 7G.???? ,
G.CBA?8 through @old,$ranium
I. 7G.KDFC , B.????8
<agical
!pprentice I. Bnd "Se*ual <agic" From Iron Copper G. 7B.???? ,
B.CBA?8 through
@old,$ranium
<agical
!pprentice II. Drd <agnetic <agic" From Iron,Copper G.
7D.???? , D.CBA?8
through @old,$ranium
I. 7D.KDFC , I.????8
!s (ou can note from the a.o+e diagram (ou )ill progress in (our
stud( of magnetism from the lo)est le+el of its manifestation to its
higher forms .( an intensi+e penetration into the m(steries and secrets
of the +arious spheres of magnetism. !ctuall(, there are onl( si*teen
spheres as such, .ut .( the stud( of occult ph(sics and, later, magic,
it is possi.le for one to enter more and more deepl( into the su.:ect of
the S(4(gies and their particular po)ers. This is the real astral
pro:ection, that is to sa( the pro:ection through in+estigation into the
forms of astral magnetism. 3ou can also understand )h( )e possess the
most po)erful course of occult instruction if )e deal )ith magnetism and
especiall( in the occult form of @old,$ranium, )hich is its most d(namic
t(pe. "OW#&#', W# W!'% T"OS# W"O FI%D T"IS TOO 5OW#'F$L O' TOO
STI<$L!TI%@ TO T"#I' I%%#' S#L&#S TO '#F'!I% F'O< S##9I%@ T"# !D&!%C#D
ST$DI#S. /$T TO T"OS# ST'O%@ OCC$LTISTS W"O FI%D I% !LL OF T"IS ! SO$'C#
OF !DD#D 5OW#', &IT!LIT3, !%D S5I'IT$!L ST'#%@T" W# I%&IT# TO CO%TI%$#
WIT" $S, FO' IF 3O$ !'# ST'#%@T"#%#D /3 T"IS 3O$ W#'# D##5L3 I%&OL&#D
WIT" $S /#FO'#. /$T IF 3O$ DO %OT F##L T"IS W!3 %OW IT IS LI9#L3 T"!T
3O$ W#'# %OT SO D##5L3 ! 5!'T OF $S /#FO'# !%D /3 CO<5L#TI%@ T"# FI'ST
3#!' OF ST$D3 WIT" $S 3O$ WILL "!&# !D&!%C#D S$FFICI#%TL3 FO' T"IS
LIF#TI<#. W# <$ST !S9 3O$ S## /#FO'# 3O$ T"IS S#C'#T DI!@'!< LISTI%@ T"#
FI#LDS OF 5OW#' T"!T C!% /# 3O$'S "W"IC" !'# 3O$? !'# 3O$ O%# TO @O O%
/#3O%D T"# FI'ST 3#!'? O' O%# TO #%D 3O$' WO'9 WIT" T"# FI'ST 3#!'?"
/e /old, Dare the Infinite.
The <aster of ;udgement
GF!,D
Monastery of the Seven Rays
The Last Temple of the Outer Court
Student II. Degree 7Occult 5h(sics !.8
"!stral <agnetism I. The !rithmetic of the Occultist."
7!8 T"# /!SIC #L#<#%TS, T"# 5L!%#TS.
"I am a s(4(g( of the First !rchon of the Iron,Copper Sphere of
<agnetism, G
at the magnitude of .? to .CBA of space,consciousness,B
)ho stands in the right , foot of the Di+ine !ndrog(ne !/'!>OS.D
There are eight )orlds of astral magnetism for human .eings,I
Four of the Sun, i ,,, ii ,,, iii ,,,, i+ ,,, and A
Four of the <oon, i ,,, ii ,,, iii ,,,, i+ ,,, C
<( <agical colour is 3#LLOW modified .( /L!C9.F
Dare not to -no) m( names in the spiritual assem.l( of the
gnosis, for I am a S(4(g(." H
Follo)ing the directions as set forth in the letter from the
<aster of ;udgement, )e )ill offer an interpretation of the points )hich
the a.o+e .eing has gi+en us, )ith the Teacher6s permission. The most
important point for (ou to understand is that these messages, )hich )e
recei+e in our esoteric la.orator(, )ill also .e gi+en to (ou, once (ou
ha+e .een initiated .( the <aster of Initiation, )ho is the <aster
C!5'ICO'%$S, the most po)erful of initiators, after (ou ha+e prepared
(ourself for our )or- in the monastic s(stem. "o)e+er, )e )ant (ou to
-no) that each S(4(g( has its o)n particular teaching, )hich separates
it out from all others and so to spea- ma-es up its essence. %o other
school of occult training can spea- of these .eings, .ecause none other
than the @nostic Church has the magical -e(s for opening the gates of
the outer and entering upon the most esoteric of m(steries. "o)e+er, )e
do not )ish (ou to thin- that (ou ha+e all of the magical -no)ledge, for
this is onl( gi+en .e(ond the completion of the third (ear, in )hat ma(
onl( .e mentioned in a )hisper as the +er( esoteric Ith (ear. The num.er
four is the most po)erful num.er in the entire s(stem of magnetism and
onl( no) is its po)er .eing understood .( ps(cholog(. We -no) that (ou
remem.er its po)er and for this reason (ou came to us, not .ecause of
the S#&#% '!3S, for these are mere s(m.ols, .ut .ecause of the num.er
four. %o), I )ill comment and interpret as much as I can of the a.o+e
re+elation.
G. The .eing addresses himself 7the S(4(g( is al)a(s understood
as masculine, as the angels of the /i.le are called ""#" and ""I<"8 to
the see-er after light. "e has identified himself )ith that sphere of
magnetism )hich is closest to m( ph(sical .od( and to (our astral .od(.
"e represents the ne*t le+el of magnetism from the magnetism of ph(sical
matter and he is therefore the first of the spheres surrounding (our
.od( as (ou mo+e through space and time. The 1uestion of the nature of
Iron and Copper is entirel( magical and cannot .e discussed here, e*cept
it is not the ph(sical iron and copper, .ut a magnetic refinement of
these elements. The true nature of these elements is, ho)e+er, so
po)erful that onl( a magical apprentice of +er( strong occult
constitution can hold up under these +i.rations. The )ord "!rchon" is
too magical to discuss at this le+el of stud(.
B. The 1uestion of magnitude is important for us, in that the
)orld )hich is around us is composed of +arious magnitudes of po)er. We
ha+e sought to represent these .( means of e*act num.ers and ha+e had
great difficult( in so doing, .ecause of the fluidit( of the magnetic
po)er, in that it is su.:ect to much change and +ariation. Therefore, in
order to measure this po)er, )e ha+e had to introduce a certain t(pe of
instrument, )hich is useful for gathering all t(pes of magnetism. This
instrument is not ph(sical, .ut is composed of +arious s(m.olic
components, the most o.+ious of )hich is copper )ire. With the help of
m( assistant, )hom I )ill introduce to (ou shortl(, I ha+e .een a.le to
)or- out the precise scale of measurement of magnitude and po)er for the
space,consciousness of each sphere. That is )h( I )as a.le to gi+e (ou
the ta.le in the letter from the <aster of ;udgement.
D. The hea+enl( man of the gnosis, )ho is the plan for the entire
uni+erse is called !.ra*os, and he em.odies )ithin himself .oth positi+e
and negati+e polarities of magnetism, and for this reason he is the
di+ine androg(ne, or the supreme representati+e of the union of the
se*es. "is magical right,foot forms the lo)est of the spheres of the
uni+erse, and so )e .egin )ith that part of him. "o)e+er, (ou must
realise that right,foot of e+er( .eing contains a corresponding element
of magnetism, )hich is fundamental to the realit( of the human race.
Some occultists spea- of the cha-ras, or )heels of in+isi.le energ(
)hich are located in the +arious parts of the .od(, especiall( along the
spine. I )ant (ou to understand that the +arious centers of force e*tend
to other parts of the .od( and that their magnetism in these areas is
:ust as real as the magnetism of the centers on the spine. "o)e+er,
.ecause some ha+e thought that these "lo)er" centers )ere 1uestiona.le,
the( ha+e not spo-en a.out them. We do not feel that these is an( need
for this. These centers are all +ital and necessar(, for the( are the
.asis or the foundation of magnetism, especiall( the lo)er ones, upon
)hom all of the others are situated.
I. There are eight )orlds of e+er(thing so to spea-, for eight,
.eing the dou.le of four, is t)ice as magical and therefore t)ice as
po)erful. For e*ample, most of our research instruments in the
la.orator(, here, are eightfold in their parts. This means that the( are
composed of eight components, or of multiples of eight. So li-e)ise
there are eight )orlds of )onderful magnetism and po)er )hich are to .e
e*plored .( us, step .( step.
A.There are four solar )orlds, or planets. These planets represent
the magnetism of the Sun in its most profound realit(. I do not )ish to
suggest that the ph(sical Sun in the s-( is the Sun )e refer to. This is
not so. We refer to the positi+it( of !.ra*os, his masculinit(, his
a.ilit( to create and form )orlds and uni+erses, and in so doing he acts
through four agents or planets, )hose s(m.ols are the ph(sical planets
&enus, <ercur(, Saturn, and $ranus. %o), )hen )e spea- from time to time
a.out the +arious po)ers of these s(m.olical planets, )e do not mean the
+isi.le planets up in the s-(, )hich are studied .( the starga4ers.
'ather )e refer to magical centers of energ(, through )hich the
masculine po)er and cosmic force must operate.
C. Li-e)ise )ith those planets )hose function is to ser+e as
agents for the lunar, or feminine side of !.ra*os. These agents ser+e to
represent the po)er to .e created and to .e informed, and therefore,
the( represent the passi+e po)er. The( should not .e spo-en of at all as
agents .ut as patients, and the( are represented s(m.olicall( .( the
four ph(sical planets ;upiter, %eptune, <ars, and 5luto. 3ou )ill see
from this anal(sis that )e are 1uite different from con+entional
astrolog( in our interpretations. /ut, )e are concerned mainl( )ith
astral magnetism, and that is 1uite sufficient.
F. The colours of each S(4(g( are magical in that the( are
in+o-ed .( means of certain colours. !ll colours are magical, .ut onl(
is the magnetism possi.le )hen the com.inations are +er( correct. The
first of the magical colours in se1uence is (ello) modified .( .lac-,
:ust as the +er( highest of all colours is red modified .( .lac-. It is
important to realise that .lac- is a magical e*pression of the
space,time field of the uni+erse, and since all things rest in the field
of space,time, so .lac- is the most significant of colours. We cannot
agree )ith certain persons )ho thin- that it represents e+il, since
space,time is the essence of goodness. "ere, I )ill mention m(
assistant, )ho is a human .eing, a +er( highl( de+eloped occultist, )ho
has :ust cele.rated his .irthda( of t)ent(four (ears. Since he helps me
)ith man( e*periments, he is +er( essential to m( )or- as the director
of the occult la.orator(. "is name is 'acine, and it is to him that I
o)e the a.ilit( to find out the e*act measurement of the S(4(gies and
their magnetic spheres. We )ill tell (ou more a.out him as time mo+es
on.
H. There are t)o magical names for each S(4(g(. These are magical
and cannot he discussed, at this time. "o)e+er, )e ha+e gained enough in
-no)ledge to -no) that a S(4(g( can .e -no)n also .( its measurement in
space,consciousness. Therefore, )e ha+e gi+en out to (ou a po)erful -e(
for uncoding the m(steries of magnetism. /ut this is onl( .ecause these
m(steries )ere alread( a part of (our understanding, from the times of
(our past association )ith us in our )or-.
Our .lessings al)a(s,
The <aster <. !1uarius and 'acine
GF /,D
Monastery of the Seven Rays
The Last Temple of the Outer Court
Student II. 7Occult 5h(sics !.8
"!stral <agnetism I. The !rithmetic of the Occultist".
7/8 T"# /!SIC #L#<#%TS, T"# SI@%S OF T"# EODI!C.
"I am a S(4(g( of the First !rchon of the Iron,Copper Sphere
of <agnetism,G
at the magnitude of .CBC , .GBA? of space consciousness,B
)ho stands in the left,foot of the Di+ine !ndrog(ne !/'!>OS.D
There are si*teen topoi astral magnetism for human .eingsI
#ight of the Sun, i ,,, ii ,,,,ii ,,,, i+ ,,,, +,,,
&ii ,,,, +ii ,,,,+iii, A
!nd eight of the moon, I ,, ii ,, iii ,, i+ ,, + ,, +i , ,
&ii ,, +iii, C
<( magical colour is 3#LLOW modified .( .lue. F
Dare not to -no) m( t)o magical names in the spiritual assem.l( of the
gnosis, for I am a S(4(g(."H
'acine has .rought me a +er( interesting document, )hich has .een
recei+ed +ia our +er( precise magical instruments from the a.o+e .eing,
)ho appears to .e a +er( interesting realit(. 'acine has .een thin-ing
that it might e+en .e possi.le to thin- of these messages as complete
s(m.ols of the entities )ho send them to us. This seems entirel(
possi.le and I than- him for his thoughtfulness and help to)ards the
human race. If these messages are complete s(m.ols, then .( an anal(sis
of all that is .oth gi+en in them, for e*ample, )hat )e ha+e .een
discussing, )ith the o.+ious e*ception of one )ord in the first line,
and )hat is implied in them, )e )ould .e in a position to -no)
e+er(thing a.out magnetism and its sources in the in+isi.le. This is
e*actl( )hat )e are tr(ing to do )ith (our gro)th in understanding to
direct (ou more and more into the in+isi.le, so that (ou recall all that
(ou once -ne), and then go on to e*plore ne) realities and truths. Let
us .egin the commentar(.
G. This line is fundamentall( the same as .efore, .ut ta-en in
con:unction )ith line B, )e ma( note that there are at least t)o
S(4(gies for the First !rchon. !ctuall( there are four S(4(gies assigned
.( D#STI%3 to the First !rchon, and (ou ma( inform (ourself .( e*ploring
the )onderful chart )hich )e ga+e to (ou that there are si*teen !rchons
in all. We cannot discuss )hat the( are, e*cept to state that there must
.e a total of si*t(,four S(4(gies in all the uni+erses. For according to
@nostic tradition, not onl( is our )orld )ithin a perfect picture of the
)orld that is .e(ond, .ut also our )orld is a perfect image of the
limitless and eternal uni+erse of all uni+erses, )hich )e call @OD most
properl( W# T#!C" T"# DOCT'I%# OF "I#'!'C"I#S OF LI@"T !%D 5OW#'. <!%
<!3 'IS# TO T"# &#'3 "I@"#ST, IF "# WO$LD D!'# T"# &#'3 LI<ITS OF W"!T
IS 5OSSI/L#. I )ould li-e to comment on the fact that in this s(stem of
the Student II. Degree, )e do not ha+e a summar( principle, since )hen
dealing )ith the re+elations of the su.lime .eings of s(4(rgical po)er
and realit(, )e find the summar( of the teaching in the message, )hich
)e are as-ed to interpret.
B. We are gi+en the magical measurement of this .eing )ho spea-s
to us in these )ords of po)er. "e is trul( the supreme messenger of
arithmetic. What does this mean? If arithmetic is the science of num.ers
and their +alues, either positi+e or negati+e, then .( tal-ing a.out the
positi+e and the negati+e, and the +arious num.ers of the in+isi.le, )e
are relating all things to the +er( ancient science of arithmetic. We do
teach a higher science of arithmetic, naturall(, .ut as )e are no)
merel( leading (ou up to the po)ers and realities of truth, )hat )e )ish
to do is no) onl( to gi+e (ou the .asic idea of the s(m.olical process
)here.( (ou are .eing lin-ed more and more to the realms of astral
magnetism. The magnitude of the sphere is the second in the series of
measurements.It is one of the second dimensions of space,consciousness,
of )hich there are four and four onl(.
D. %o) )e learn that there is a centre of magnetism in the left
foot of the Di+ine. This means that in our collecti+e left feet,
magnetism also has it center of po)er and realit(. The esta.lishment of
the left and the right feet, together, forms the .asis of unit( of the
cosmos, the( are a polarit( )ithin themsel+es. The right foot is
negati+e and the left is positi+e in this union, for polarities of
magnetism are uni+ersall( found.
I. The si*teen topoi are the si*teen centers of force scattered
a.out the hea+ens. The( correspond in part to the t)el+e signs of the
Eodiac, e*cept that the( are more metaph(sical and more transcendental
principles than the signs of the Eodiac. The signs of the Eodiac ma( .e
seen more as s(m.ols of the topoi, )hich are the forms of astral
magnetism most suita.le for human .eings. Since this is a .asic lesson,
)e )ill list them, and sa+e commentar( to the more ad+anced part of this
degree. %ote the num.er si*teen, ho)e+er, for in our art of the
arithmetic of the occultist )e ha+e noted that there are also si*teen
!rchons. %o), )e note that there are si*teen centers.of force )hich are
represented .( the signs of the Eodiac.
A. #ight of these are Solar, that is to sa( the( pertain to the
positi+e side of the uni+ersal processes. Their magnetism is creati+e
and formal, for the( .ring into .eing and ma-e according to a
metaph(sical image of idealisation. The( are as follo)s The <oon in
@emini, !1uarius and Li.ra0 Leo0 !ries0 Sagittarius0 @emini0 The <oon in
Leo, !ries, and Sagittarius0 !1uarius0 and Li.ra. Through these signs in
the Eodiac flo) the cosmic energies of %ature creating. While all of the
signs and s(m.ols represent e1uall( po)erful and spiritual forces, the(
differ as to function )hich in +er( important. It is the )a( in )hich
the( allo) the .reath of the cosmos to come through them.
C. The eight Lunar s(m.ols pertain to the negati+e side of the
uni+erse, to the created and informal, for the( are .rought into .eing
and made according to a metaph(sical image of idealisation. The( are as
follo)s Cancer0 5isces0 The <oon in Capricorn, &irgo, and Taurus0
Scorpio0 Capricorn0 &irgo0 Taurus0 and The <oon in Cancer, 5isces, and
Scorpio. Through these signs of the Eodiac flo) the energies of %ature
created. These negati+e signs are +er( suited for magical )or-, .ecause
the( .ring the student into contact )ith the elemental forces of his
cosmic destin(. "o)e+er, it does not hold true that if a person is .orn
on a certain da( he is automaticall( the sign that con+entional
astrolog( sa(s he is. 'ather the sign or s(m.ol of each person is
determined entirel( .( esoteric factors, alone. There is no ph(sical
method of astrolog( )hich holds +alid for an( one person, let alone the
entire human race. For that reason )e must compute (our true
astrological character from instruments in our la.orator(, and that
happens to .e )hat 'acine is doing no) for some students, as I )rite
this lesson on m( t(pe)riter.
F. The colour is (ello), again the first colour in the scale, .ut
this time it is modified .( .lue, )hich represents the element of )ater.
If this is true then (ello) is the colour of the element of earth in our
teaching. #ach element has a colour, and (ou )ill learn, as (ou de+elop
the more increasingl( profound associations of this colour se1uence )ith
metaph(sical doctrines.
H. #ach S(4(g(, )e ma( infer, has t)o magical names, )hich are its
-e(s to the spiritual assem.l( of the gnosis, or the @nostic Church of
the uni+erse, )hich is composed )e ma( understand of si*t(,four
S(4(gies. !ll magical po)er and )isdom has its origin there and returns
there at the end of time. It is the fullness or the 5L#'O<! of /#I%@,
)hich has .een the su.:ect of man( metaph(sical teachings since time
.egan. It is the true )isdom and life of the cosmic plan and for this
reason the destin( of all those lin-ed to T"# <O%!ST#'3 OF T"# S#&#%
'!3S IS !LSO
! D#STI%3 WIT"I% T"# "I@"#' L#&#LS OF T"# COS<IC 5L!%. For this reason
)e teach the necessit( of hierarch(, )here each soul is called to a
special place of )or- and spiritual gro)th.
The destin( of man-ind is so )onderful if he, the collecti+it( of
man, )ould onl( realise that he is not alone in the uni+erse, .ut that
he is surrounded .( po)ers and forces of light, healing, and help in
e+er( )a(, and the( as- that man-ind as- them to help him in his clim.
up the mountain to the <O%!ST#'3 OF T"# S#&#% '!3S, )hich is the
m(stical Carmel of the Old Testament of the /i.le, the <(stical Isle
)here the /eatific &ision is percei+ed in the /oo- of 'e+elations, and
the place of peace and grace, a+aila.le to all human .eings, if the(
)ould onl( dare the +er( limits of their humanit(.
Our .lessings and inspirations to (ou, al)a(s,
The <aster <. !1uarius and 'acine.
GH,D
Monastery of the Seven Rays
The Last Temple of the Outer Court
Student II. Degree 7Occult 5h(sics !.8
"!stral <agnetism I. The !rithmetic of the Occultist,"
7C8 T"# /!SIC #L#<#%TS, T"# <!@IC!L T#% %$</#'S.
"I am a S(4(g( of the First !rchon of the Iron,Copper Sphere of
<agnetism, G
at the magnitude of .GBAG to .GHFA of space,consciousness, B
)ho stands in the upper right L leg of the Di+ine !ndrog(ne !/'!>OS.D
There are ten magical num.ers of astral magnetism for human .eings,I
Fi+e of the Sun,I,, ii , iii, , i+ , + , and A
Fi+e of the <oon, I ,, ii ,, iii ,, i+ ,, + ,, C
<( magical colour is 3#LLOW modified .( @'##%.F
Dare not to -no) m( names in the spiritual assem.l( of the
gnosis, for I am a S(4(g(." H
This is indeed a most interesting document, )hich m( Chela 'acine
has :ust .rought to me. It has :ust .een recei+ed from the .eing in
1uestion, and it )ould seem to contain a most interesting metaph(sical
possi.ilit(, namel( the m(stical representation of num.ers .( means of
magical s(m.ols. I ha+e placed the paper inside of the proper inducti+e
instrument, in order to deri+e the proper s(m.ols and, it )ould seem
that )e will .e a.le to gi+e certain +er( po)erful -e(s to astral
magnetism much sooner that I had anticipated, .ecause neither 'acine nor
I had e*pected that )e )ould .e a.le to gi+e out the s(m.ols for the
num.ers one to ten so soon in our program of studies. /ut, it )ould seem
that the S(4(g( in 1uestion has felt that (ou are read( for this
-no)ledge, and therefore he has re+ealed these s(m.ols through the media
of the magical instrument of s(m.olical induction, unless .oth 'acine
and I are curiousl( decei+ed, )hich seems most unli-el(. For not e+en a
Chela of a <aster can .e decei+ed .( a S(4(g(. /ut let us .egin this
e*citing commentar(.
G. There doesn6t appear to .e an( change in this particular line,
since )e are onl( noting this .eing to .e the third S(4(g( associated
)ith the First !rchon of this sphere of magnetism. %o), it is 1uite
o.+ious that the uni+erse must contain )ithin itself old and ne)
elements. We are telling (ou this in passing, for it seems that here )e
ha+e t)o interesting elements, that )hich is permanent and that )hich is
changing, or +aria.le. The !rchon appears more fi*ed in his realit( than
the S(4(g(, for there are fe)er archons than S(4(gies, and thus .ecause
the(, the archons, are higher in the hierarch(, the( are more permanent.
This is true also of <asters and students. The students come and go, .ut
the <aster remains.
B. This magnitude is the third dimensional form for this
particular sphere of magnetism. It forms a pro:ection out)ard of
space,consciousness to such a degree that it ma( 1uite possi.l( .e seen
)ith ph(sical +ision, .( those )ho are especiall( percepti+e. Onl( the
third dimension can .e percei+ed as such, clair+o(ance or higher
perception is needed for other dimensions. 'acine sa(s that this sphere
of magnetism appears to .e li-e a cloud of .urning gas, against the
night s-(. Our instruments appear to suggest this also. It )ould seem to
me that there is much truth for this, and m( o)n perception of this
ph(sical s(m.ol of an astral field of magnetism seems to suggest that
there is much acti+it( )ithin this field. In fact there seem to .e man(
indications that there are entities li+ing in this field, )hose life
comes from the magnetism. These .eings )e might call nature spirits, for
the( seem to prefer to d)ell in the )ooded and forested areas of the
)orld. The( seem to )ant to a+oid all contact )ith man-ind, for some
reason. "o)e+er, the( are rather friendl( to)ards 'acine as he )al-s
among them, perhaps .ecause the( recognise his occult status.
D. The upper right leg, then, contains a sphere of magnetism,
)hich is most interesting and indeed fascinating. The upper legs are
naturall( a source of po)er, and ser+e as the .ridges .et)een the higher
and lo)er )orlds. The( seem to possess a po)er and realit( )hich ma-es
man more and more conscious of practical matters, especiall( attention
to detail. The old phrase the "housemaid6s -nee" appears to ha+e some
foundation in fact. For this affliction seems to rise from an o+er
e*tension of the magnetism of this center.
I. We are introduced to the concept of the ten magical num.ers,
)hich are fundamental to all s(stems of magnetism, in that e+er( s(stem
)hich see-s to master the po)ers of magnetism seems to depend upon these
ten num.ers for control of its formation and presentation. Ten is a -e(
num.er for other reasons than .eing the end of a series, for this is not
an ar.itrar( collection, .ut it does seem to .e a natural pattern in
nature especiall( in the in+isi.le order of nature and .eing. %ormall(,
these num.ers are forms from one to ten, .ut the( appear to .e di+ided
according to the positi+e and negati+e pattern, li-e all else. /ut, )hat
is most important in our understanding of num.ers is their s(m.olism, as
these s(m.ols are the forms through )hich magnetism operates .oth here
in our .odies and e+er()here else in the uni+erse.
A. The creati+e num.ers are G, D, A, F, and K, called .( their
occult and gnostic names the monad, the triad, the pentrad, the heptad,
and the ennead. These are the forms through )hich forces are presented
to the )orld from their creati+e aspects. These num.ers form the
.uilding .loc-s of the )orlds as can .e seen from their s(m.olical
designs. /ut the true meaning of these s(m.ols )e ha+e to hold to later0
it is sufficient to gi+e the s(m.ols and let them )or- on (our memor( of
past )or- )ith us.
This ta.le )ill ser+e to e*plain .( sho)ing )hat the( are li-e
C. We can sa( almost the same thing a.out the created num.ers,
)hich are the Lunar forms of numerical magnetism. These also ha+e the
usual attri.utes of num.ers, conditioned .( their passi+e character.
The( are B,I,C,H, and G?, or the d(ad, the tetrad, the he*ad, the octad,
and the decade. The num.ers B and I are especiall( important, for the
)a(s in )hich all science progresses is through these num.ers. This is
to .e e*pected, ho)e+er, since science studies )hat has .een created in
order to learn the la)s of the creator. /oth sets of num.ers are
important, and the( cannot e*ist )ithout each other. When )e discuss the
s(stem of T'!%SC#%D#%T!L %$</#'S in the higher )or- on magnetism, )e
)ill .e a.le to sho) (ou ho) each num.er forms a famil( of magnetic
.eings of unlimited num.er and po)er. This is +er( important .ecause )e
)ant to understand that num.ers are merel( the doors to astral
magnetism, the( permit entr( and departure of energ(. The follo)ing )ill
sho) the s(m.olism of the negati+e num.ers
F. The colour @'##% is introduced to represent the third element
!ir, and also certain mental 1ualities, )hich are necessar( in an(
understanding of magnetism and its num.ers. We ha+e seen that there are
the colours .lac-, (ello), .lue, and green. These represent the
fundamental elements. There is another element, of course, )hich )e )ill
discuss in the ne*t lesson.
H. The t)o magical names are again implied as )ords of po)er.
This )ould seem to mean a continuation of the earlier pattern, as
presented in the last t)o lessons. We alread( -no) the magnitude of the
.eing, ho)e+er and also the s(m.ols of his .eing )hich are the ten
num.ers. It )ould seem, then, that at this point )e ha+e sufficient
information upon )hich to .uild a +er( general idea ,, and this is all
that )e are attempting at this stage ,, or the astral magnetic spheres
of the S(4(gies. Future -no)ledge )ill tell us ho) to use these s(m.ols
properl( and )ith technical e*pertise.
Our .lessings al)a(s,
The <aster <. !1uarius and 'acine
Monastery of the Seven Rays
The Last Temple of the Outer Court
Student II. Degree 7Occult 5h(sics !.8
"!stral <agnetism I. The !rithmetic of the Occultist."
7D8 T"# /!SIC #L#<#%TS, T"# S3</OLIS< OF T"# D#@'##S !%D 5OI%TS OF
CO%;$%CTIO%.
$p to no) )e ha+e .een tal-ing a.out Solar and 5lanets, signs, and
num.ers. %o), )e come to the point )here )e must pro:ect these s(m.ols
into space, )here )e find the eight planets, si*teen Eodiacal forms, and
ten .asic units forming t)o t(pes of pattern a8 a pattern of DC?
degrees, or a circle, complete in space, and .8 a pattern of BAC points
of con:unction or a lattice, against )hich the entire )orld is pro:ected
to form, along )ith other elements 7planets and <oons and
constellations8 the uni+erse of uni+erses in all four dimensions.
"I am a S(4(g( of the First !rchon of the Iron,Copper Sphere of
<agnetism,G
at the magnitude of .GHFC to .BA?? of space,consciousness,B
)ho stands in the upper left , leg of the Di+ine !ndrog(ne !/'!>OS D
There are t)o forms of measurement for the astral magnetism of human
.eings,I
Of the Sun there are t)o , hundred and fift( si* points of
con:unction, and A
Of the <oon there are three , hundred and si*t( degrees of a circle.C
<( magical colour is 3#LLOW modified .( '#D.F
Dare not to -no) m( t)o magical names in the spiritual
assem.l( of the gnosis, for I am a S(4(g(."H
G,B,D,. These lines restate much that )e ha+e discussed alread(.
"o)e+er, the magnitude in 1uestion is clearl( that of the
fourthdimension for this sphere of magnetism. This magnitude is one
)hich is clearl( a+aila.le onl( to special occult instruments, and
cannot he percei+e .( e+en so,called clair+o(ance. %ot e+en a <aster has
the e*tra,sensor( perception needed to e*perience this dimensional
1ualit(. The fourth center of magnetism is then located in the upper
leftleg and it is thusl( seen to .alance the other three centers, )hich
)e ha+e alread( descri.ed.
I. These t)o forms of measurement are -no)n onl( to specialists
in occult matters, although e+er(one familiar )ith geometr( and
elementar( forms of measurement -no)s of the principle )here.( a circle
is formed of DC? degrees. "o)e+er, the astrologer has ta-en the circle
of the hea+ens and has filled it )ith t)el+e constellations, each of D?
degrees, composed of three sets of the magical ten .asic num.ers. !s G?
> D is D? so GB > D? is DC?. /ut, the second form of measurement is much
more special and is -no)n onl( to those )ho ha+e gone into magnetic and
magical studies
1uite deepl( for ordinaril( e+en <asters are not concerned )ith the
details of magnitude and pro:ection of forms of measurement into space.
/ut these are the t)o forms of measuring astral magnetism an the grand
scale. We )ill re+erse the order of commentar(, in order to simplif(
matters.
A. /ut there is another s(stem of measurement against )hich
the elements so far discussed including the sphere are pro:ected. This
is the lattice of the uni+erse, )hich is .oth the .asis and the field
upon )hich the )orld is assem.led part .( part. This lattice, )hich is
discussed in greater detail later in the stud( of magnetic magic,
although the precise formulae are not gi+en until the student is +er(
ad+anced, is composed of BAC points of con:unction, or intersections of
mathematical energ( and patterned force. This num.er is arri+ed at .(
pro:ecting the num.er of the S(4(gies, )hich is si*t( four into four
dimensions of spacetime, so that CI > I is BAC. G might add that the
lattice of the BAC is Solar .ecause it is the C'#!TI&# "I#'!'C"3 OF
S5!C# !%D TI<#, )hereas the circle of DC? degrees is the Lunar creation,
deri+ed .( a transcendental deduction or process of coming forth
according to the la)s of the uni+erse, from the Solar Lattice.
C. The field of higher space, )hich is that of astral magnetism
forms a circle, indeed it is a perfect sphere from the standpoint of
special o.ser+ation. Within this circle are to .e found the planets,
signs and +arious elements alread( discussed. The magical num.ers guide
the distri.ution of energies through space and from the )a( in )hich
the( resem.le patterns of energ( and special magnetic force, (ou can see
ho) this is possi.le. "o)e+er, the most significant point is that )hat
)e ha+e discussed up to no) occurs )ithin this .oundar( or circle in all
four dimensions.
F,H.The ne)est element is that of Fire represented .( the colour
red. Fire is the element of the fourth dimension, and therefore, it
completes our set of magnetic elements. Fire is associated )ith
spiritualit(, especiall( intuition and creati+e )ill, and is the colour
of the m(stical initiates into the great )or-. Fire is the element most
associated )ith spiritual stri+ing and the hope of attainment in highest
+alues. For this reason it represents di+ine inspirations, also, )hich
is the ultimate gift from a.o+e.
So far )e ha+e gi+en (ou a lot of material for (our understanding
and )e ha+e done so onl( )ith +er( mi*ed feelings. For one thing, )e
ha+e ne+er thought that -no)ledge alone )as sufficient, .ut -no)ledge
must he complemented .( s-ill. Therefore, )e ha+e gi+en these ideas to
(ou in the hope that (ou )ould .e a.le to use these ideas to a)a-en (our
memor( of past )or- )ith us. Therefore, as astral magnetism is +itall( a
part of the process of the magical memor(, since the e+ents recalled are
pro:ections out upon a field of this magnetism, the reflecti+eness and
insight )hich comes into one6s self through the thoughtful stud( of
these ideas, ho)e+er +ague the( might appear, or ho)e+er general our
presentation at this point might seem, constitutes the most important
matter )hich )e are aiming to)ards. We are concerned )ith de+eloping the
s-ill of the occult student and therefore gro)th in depth through the
s(m.olical process is a necessit(. We ha+e gi+en (ou materials )hich are
designed to a)a-en in (ou a grasp of )hat (ou had .een associated )ith
.efore. The magnetic po)er of these lessons must .e allo)ed to operate
and to .ring out from (our deep le+els of unconsciousness the true
memories of (our glorious past )or- and achie+ement, so that (ou can
.uild upon this realit( and surpass all past progress.
Therefore, in closing of this section of the course, for the fifth
month, )e as- (ou to read o+er and o+er the messages from the S(4(gies,
)hich are di+inel( ordained of magnetic re+elation, directed from the
)orlds of light to the unconscious mind of the indi+idual, )ho is
see-ing further and further strength and light for his o)n soul. We do
not pretend to ha+e done an(thing .ut to ha+e co+ered the surface of
this 1uestion, .ut )ith these elements of occult arithmetic it is
possi.le to de+elop a +er( )onderful method of spiritual e*ercise, or
"(oga" if (ou )ish to call it that, )here.( through repeated readings of
the su.:ect,matter of each lesson )e can arri+e at a deepening
understanding of the self. !nd this is reall( )hat )e are see-ing.
Our .lessings, al)a(s,
The <aster <. !1uarius and 'acine