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We caught the tread of dancing feet,
We loitered down the moonlit street,
And stopped beneath the harlot’s house.
Inside, above the din and fray,
We heard the loud musicians play
The “Treues Liebes Herz” of Strauss.
Like strange mechanical grotesques,
Making fantastic arabesques,
The shadows raced across the blind.
We watched the ghostly dancers spin
To sound of horn and violin,
Like black leaves wheeling in the wind.
Like wire-pulled automatons,
Slim silhouetted skeletons
Went sidling through the slow quadrille.
The took each other by the hand,
And danced a stately saraband;
Their laughter echoed thin and shrill.
Sometimes a clockwork puppet pressed
A phantom lover to her breast,
Sometimes they seemed to try to sing.
Sometimes a horrible marionette
Came out, and smoked its cigarette
Upon the steps like a live thing.
Then, turning to my love, I said,
“The dead are dancing with the dead,
The dust is whirling with the dust.”
But she–she heard the violin,
And left my side, and entered in:
Love passed into the house of lust.
Then suddenly the tune went false,
The dancers wearied of the waltz,
The shadows ceased to wheel and whirl.
And down the long and silent street,
The dawn, with silver-sandalled feet,
Crept like a frightened girl.
The dead are dancing with the dead, the dust is whirling with the dust: angel’s trumpet, violet, white sandalwood, oude, copaiba balsam, angelica, white tea, olibanum, and oakmoss.
Daughter of Jove, almighty and divine, come, blessed queen, and to these rites incline:
Only-begotten, Pluto’s honor’d wife, O venerable Goddess, source of life:
‘Tis thine in earth’s profundities to dwell, fast by the wide and dismal gates of hell:
Jove’s holy offspring, of a beauteous mien, Praxidike, with lovely locks, infernal queen:
Source of the Eumenides, whose blest frame proceeds from Jove’s ineffable and secret seeds:
Mother of Eubouleos, Sonorous, divine, and many-form’d, the parent of the vine:
The dancing Horai attend thee, essence bright, all-ruling virgin, bearing heav’nly light:
Illustrious, horned, of a bounteous mind, alone desir’d by those of mortal kind.
O, vernal queen, whom grassy plains delight, sweet to the smell, and pleasing to the sight:
Whose holy form in budding fruits we view, Earth’s vig’rous offspring of a various hue:
Espous’d in Autumn: life and death alone to wretched mortals from thy power is known:
For thine the task according to thy will, life to produce, and all that lives to kill.
Hear, blessed Goddess, send a rich increase of various fruits from earth, with lovely Peace;
Send Health with gentle hand, and crown my life with blest abundance, free from noisy strife;
Last in extreme old age the prey of Death, dismiss we willing to the realms beneath,
To thy fair palace, and the blissful plains where happy spirits dwell, and Pluto reigns.
Pomegranate and rose.
Practical Occultism consists, first, of a perfect mastery of the individual’s own spirit. No advance whatever can be made in acquiring power over other spirits, such as controlling the lower or supplicating the higher, until the spirit within has acquired such perfect mastery of itself, that it can never be moved to anger or emotion—realizes no pleasure, cares for no pain; experiences no mortification at insult, loss, or disappointment—in a word, subdues every emotion that stirs common men’s minds.
To arrive at this state, severe and painful as well as long continued discipline is necessary. Having acquired this perfect equilibrium, the next step is power. The individual must be able to wake when he pleases and sleep when he pleases; go in spirit during bodily sleep where he will, and visit—as well as remember when awake—distant scenes.
He must be enabled by practice, to telegraph, mentally, with his fellow associates, and present himself, spiritually, in their midst.
He must, by practice, acquire psychological control over the minds of any persons—not his associates—beneath his own calibre of mind. He must be able to still a crying infant, subdue fierce animals or angry men, and by will, transfer his thought without speech or outward sign to any person of a mental calibre below himself; he must be enabled to summon to his presence elementary spirits, and if he desires to do so (knowing the penalties attached), to make them serve him in the special departments of Nature to which they belong.
He must, by virtue of complete subjugation of his earthly nature, be able to invoke Planetary and even Solar Spirits, and commune with them to a certain degree.
To attain these degrees of power the processes are so difficult that a thorough practical occultist can scarcely become one and yet continue his relations with his fellow-men.
He must continue, from the first to the last degree, a long series of exercises, each one of which must be perfected before another is undertaken.
A practical occultist may be of either sex, but must observe as the first law inviolable chastity—and that with a view of conserving all the virile powers of the organism. No aged person, especially one who has not lived the life of strict chastity, can acquire the full sum of the powers above named. It is better to commence practice in early youth, for after the meridian of life, when the processes of waste prevail over repair, few of the powers above described can be attained; the full sum never.
Strict abstinence from animal food and all stimulants is necessary. Frequent ablutions and long periods of silent contemplation are essential. Codes of exercises for the attainment of these powers can be prescribed, but few, if any, of the self-indulgent livers of modern times can perform their routine.
The arts necessary for study to the practical occultist are, in addition to those prescribed in speculative occultism, a knowledge of the qualities of drugs, vapors, minerals, electricity, perfumes, fumigations, and all kinds of anæsthetics.
And now, having given in brief as much as is consistent with my position—as the former associate of a secret society—I have simply to add, that, whilst there are, as in Masonry, certain preliminary degrees to pass through, there are numerous others to which a thoroughly well organized and faithful association might advance. In each degree there are some valuable elements of practical occultism demanded, whilst the teachings conveyed are essential preliminaries. In a word, speculative occultism must precede practical occultism; the former is love and wisdom, the latter, simply power.
A Victorian occultist’s incense, invoking the Four Archangels: precious wildcrafted Indian frankincense with myrrh, cassia, sandarac, palmarosa, white sage, red sandalwood, elemi, and drops of star anise bound with grains of kyphi.
My limbs are wasted with a flame,
My feet are sore with traveling,
For, calling on my Lady’s name,
My lips have now forgot to sing.
O Linnet in the wild-rose brake
Strain for my Love thy melody,
O Lark sing louder for love’s sake,
My gentle Lady passeth by.
She is too fair for any man
To see or hold his heart’s delight,
Fairer than Queen or courtesan
Or moonlit water in the night.
Her hair is bound with myrtle leaves,
(Green leaves upon her golden hair!)
Green grasses through the yellow sheaves
Of autumn corn are not more fair.
Her little lips, more made to kiss
Than to cry bitterly for pain,
Are tremulous as brook-water is,
Or roses after evening rain.
Her neck is like white melilote
Flushing for pleasure of the sun,
The throbbing of the linnet’s throat
Is not so sweet to look upon.
As a pomegranate, cut in twain,
White-seeded, is her crimson mouth,
Her cheeks are as the fading stain
Where the peach reddens to the south.
O twining hands! O delicate
White body made for love and pain!
O House of love! O desolate
Pale flower beaten by the rain!
Soft, lush myrtle and dry, sweet melilot with wild rose, pomegranate juice and peach blossom against a background of deep aquatic notes and a twirl of melancholy autumn breezes.
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