Wisdom of the Adepts, XXIX

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XXIX

1127 to 1162

1126-8 (pp. 497-8) the 1st Mousa & her well; her sister Mousai (numbering 9 altogether)

1126 (p. 497)

"there is a sound of melody ... which proceeds from the womanly region of this temple of the Truth ... . ... the door ... opens : this which we enter is the Chamber of the First Oracle; the lady sister who here presides is entitled the First Muse ...; your lilla being with you in presentation. ... The Muse said to Lily, speaking in a profound voice, 'Elevate your spouse, that he may enter into the Truth of this Sanctuary.' Afterward the Muse said, 'I will shew you of the literature of woman; but first drink of our spring : this is a deep well.' ...


The Muse replied, 'You have seven wives in one, and yet that one is not your wife, excepting as she is yours by implication ... .' ...

{"For thou hast had five husbands; and he whom thou now hast is not thy husband" (Euangelion according to Ioannes 4:18)}


The Muse answered by the oracle : '... the water that is in you is a fountain of living water, flowing to the life eternal : I am in the water and the water is in me ... .'

{"a well of water springing up unto everlasting life" (Euangelion according to Ioannes 4:14)}

1127 (p. 497)

The adept replied, 'I will go down into the well:' saying this, a stone of the pavement opened and there were steps; so he passed down to the water ... . From the stream


he beheld one, as the Spirit of the waters, extending a white hand and holding forth to him a cup as a hollow pearl : so kneeling he reverently said, 'O Mother of the waters! ...' ... .

{The cup is as an iridescent abalone shell : "is confronted with two women who hold up abalone shells" (Ch, p. 102).}

1128 (p. 498)

... he gave the cup to the first Muse; and from her, as it was passed to the second, a second cup came out from the first cup, as if that were a mother pearl {or as mother-of-pearl};


this continuing in the succession till there were nine cups and all full. ...

{4 cups nestled together to form a single one for god Tvas.t.r. (according to the R.c Veda).}


The Muse said again, '... I will shew you a little of the seven ladies who are in my one : observe, we are zone-women : I, outward, draw you a little and each feels the same draw. ... I will draw you more closely; but first we will pronounce a word together ... .' ..."

Euang. Ioann. 4:18 http://bible.cc/john/4-18.htm

Euang. Ioann. 4:14 http://www.kingjamesbibleonline.org/John-4-14/

Ch = Robert G. Lake : Chilula. University Pr of America, Washington (DC), 1982

1129 (pp. 498-9) Adonissa

1129 (p. 498)

"The Muse at this disappeared : a radiant, sparkling young man, proportioned as the grecian Apollo and draped in the antique style, was in her place. ... he said, 'These wives of ours have their own mysteries. Behold, but now I was imminated {"imminated" properly signifieth 'overhung, beetled'; in constrast (and perhaps intended in every case by Th.L.H.) "immanated" (< */madnare/) would be 'trickled into'} in my wife's person : she has effected the transposition and now I am outwarded to you, while she is imminated into me. She invited you to take

1129 (p. 499)

her flower : I am her flower : do you not know that man blossoms forth from woman;

{There is a prominent Bon flower god, having a pollen-bearing anther atop his head [cf. the "golden pollen" mentioned in 1128, p. 498].}


that she forms forth in him by the anima-florealis? Our immortality of youth is in the perpetual infloriation, which is the mystery of our wives : they keep this house of man : we are their houses.' ...

The adept said, 'This is a library.' The Apollo replied, 'There is a little lyric here of which you were the author : a work of ... when ... you had commenced to travel in the secret way. That 'Lyric of the Morning Land' was instilled ... from the bower of the first Muse ..., by means of the concentration ... from the Muses of this shrine. Hold with me ... and pronounce with me the new word. ... In this word you receive Our Mother by a new name; 'the Love-Mother of the Morning.' ... All day long I labor, in that especial work to which I am called by the endowment; it is here that my Rest {Repose}-by-Night receives me, and I am called Adonissa. Now she who is my rest {repose}, is imminated into me ... . She will come forth my another way of her mystery, by which she will be invisible to your sight till she is in the attire of reception; you may call her Issadona.'"

1130-1 (pp. 499-500) Issadona {cf. the name of Herodotos's /ISSeDONes/ = /Wu-sun/}; concerning spouses' mutual interconnectedness of mind

1130 (p. 499)

"Soon after Issadona entered from a bower beyond, attired as a grecian lady in the age of Pericles. ... She said, '... Now the literature of woman is all in the woman's mystery : I will manifest for you by ... touch to the right knee. ... Touch my right arm : ... the strength of the nuptial man ... is distilled through ...

1130 (p. 500)

the bands of the associated wifehood of the heavens, from the Divine Lady {Hera?}, who is the Wife of wives.

1131 (p. 500)

Now ... first touch the left elbow : I will to hear my husband's voice in your voice, and to feel his touch in your touch : he is outwarded beyond you in the room ..., but his is also inwarded in my person : you do not feel him flowing through you {unfelt spirit-possession}, but I do. By the desire of my will I have called a current through his processional person, which is visible, to unite with the other person of him which is invisible : the current flows through him to me : thence drawing forth through me, the return passes through you, bearing my life into you, as we, one-twain, delight to give. Now this has formed a zone between us, and the zone includes your love, who processionally is not here but who essentially is here, being imminated in your frame. We loveresses write our own literature, yet inscribe the compositions into our spouses; but from our one-twainness they are reinscribed ... . ... As we go forth to the morning labors from our delight, processionally my love and I are apart in different places ...; but vitally we are ever dwelling in each other : it is round in round {viz., mutual interchange}. ... .'"

1132-3 (pp. 500-1) women compose their own books, which by evoking an animate inscribe into the occult mind an interior wisdom for the men

1132 (p. 500)

I-O {supreme deity of the Maori?}, the man-woman … is the central thought, which the divine-natural ladies, by the admirableness of their persons and the sanctity of their emanantions, seek to form, for all who write for the women's service, into a literature of charm. …

1133 (p. 500)

Now these wives of ours, in the travel of their rounds, touch into mysteries that are not for our {men's} fingers, [we] being men : so

1133 (p. 501)

the volumes which they {the women} consecrate hold their own animates … . When afterward the eye-touch, that has called forth an animate, unclasps from her, she will not … retire again into her depth, as imminating into her space of which the book served as the door-way; but she may then commence, by a subtle art-play, to inscribe into the occult mind of the {male} reader from the more precious and interior wisdom …; thus reading the book into his interior consciousness.”

1134 (p. 501) Adonissa's remarks apropos of women's divine[ly-inspired] literature

Adonissa said again, 'These books of the women's literature are written in that which is called the suppressed Word … . … with certain minds, the approach of a divine literature to them calls forth a peculiar species of madness … that is occultly in the self-life …'.”

1134-8 (pp. 502-3) dragon & dragoness

1134 (p. 501)

Now there is in the chamber of the prison below this Rock, where they have their den, and old dragoness, as she would seem, and a dragon with her … .

1135 (p. 501)

Observe, they are as chained, being held in an irresistible restraint by means of the power of the omnific word … : you see two of them, as in the form of a dragon and dragoness, for these are their center and the head of their association.”

1136 (p. 502)

our survival as a Society has been dependent upon the ability in us, continually generated …, to hold that dragon and dragoness … in the captivity of subjection.”

1137 (p. 502)

You beheld the dragon and the dragoness … : the keeper {>ari^->el?} of the lions is in among them … :

1137 (p. 503)

if we were … to let up the dragon a little, he might then enlarge and reform his lines of structure to the likeness of a strong man armed : you might then see the dragoness, his paramour, embracing him; … he … a god in prowess, and she a goddess.”

1138 (p. 503)

we milk that outside dragoness; we force out of her the quintessence of her distillations.”

{“A human who shares dragon's milk becomes bound to that dragon in dreams.” (DNCh)} [cf. the “dragon … of dreams” in 1141 (p. 505).]

DNCh = Susan Fromberg Schaeffer : The Dragons Of North Chittendon. Simon & Schuster, 1986. http://www.goodreads.com/book/show/951518.The_Dragons_Of_North_Chittendon

1139-41 (pp. 504-5) Memnon & functionings of the Society of the Rock {Petra/Sela< of Nbayo^t?}

1139 (p. 504)

In the “outer court of the captivity, which is called the hope, was observed a man-ego, who had evolved from the shell of his interiority a vast image resembling that of Memnon; but he commenced to decompose this image, till he stood in the resemblance of a great king … . Adonissa observed, 'Pass by carefully : the king … is in hope … . These imprisoned egos relax at intervals from their magical formations, and are then abstracted into dreams of an earthly revival : in those dreams they enjoy hope … : behold!'

1140 (p. 504)

Broad-browed, with sleepy … eyes … and of vigorous constitution, stood a seeming man, employed in calling forth dull, heavy, successive vibrations from a lyre :


half-stone, half corpse seemed he, … as the sea frozen down … .

{Deities whose bodies are partially of stone are also encountred by visitors to the Netherworld in, e.g., the Exorcist's Handbook.}


Adonissa, said, in low tones, 'Hush! He is in hope … . –

There are a few exceptional men and women of us, constituting the Society of the Rock … . … It was needful for us, that we should keep up the extending lines of the … formation on which we stand, and by means of which we fulfil to the outward race one specialty of our ministry … . From firsts to lasts, we have this chain : it is composed of such as … who thrust themselves directly across the path of our service.

1141 (p. 504)

There is a law in that service, … making use of them afterward, in the methods of the divine science, as implements to break the rising force

1141 (p. 505)

of many tides of earthly torment and catastrophe. They are permitted to alternate, between rest, play and labor … : their play is in their hope … . – Please move on : in the department beyond they have their place of rest … as … one of those localities which our Buddhist friends consider as devachanic … .


Behold our captives locked up in their state of … enjoying … wave after wave of dream. Those dreams are to them, while they last, a species of realities :

{According to the Puran.a-s, Vis.n.u is reposing in a dream which is the illusion of the material universe.}


here they sleep … in a series of their self-delights … : relaxed from service, they return to hope : thence they sleep and dream again.'”

{This description of making beneficial use of otherwise harmful deities hath some slight resemblance to Bodish (Bon/Vajrayana) techniques for accomplishing similar effects.}

1142 (pp. 505-6) emperor Elagabalus [the Helio-<arqi^] dreaming

1142 (p. 505)

a lovely animate was hovering nigh in the atmosphere, sporting with others of its own kind. The wise man … said …, 'We will go and take Heliogabalus out of his dream, and set him to work again.'


The fay-soul … transposed his structures and became as a serpent; so gliding away to enter into the resting form of that old … monarch, and to arouse him for his toil.

{cf. (as per the Maha-bharata) the serpent-god S`es.a entring into, and exiting out of, the humanoid body of the vyuha Bala-bhadra.}


Adonissa resumed, 'That sweet, precious creature {the fay-soul}, is an evolved psychic germ : it was originally the inmost of the series of structures that make for the roman Heliogabalus : had he [thitherto] evolved to the

1142 (p. 506)

good spirituality, that psychic germ would have become personalised as the first of a series of his forms of personality; to become an angelic spirit and finally a divine-natural man. So long as that ego {egotism} survives in remains of the structurality, so long the psyche {i.e., the fay-soul qua psychic germ} will continue to hold him …; when the ego {egotism} and its formations are finally dissolved, it {the fay-soul, set free temporarily from the task of serving as psychic germ} will return into the bosom of the Mother of life, and wait till its term arrives to enter into the human round”.

1143-5 (pp. 506-7) from the vantage-point of a metaphoric rock-island in a metaphoric river of evil : observing the human species as metaphoric fish

1143 (p. 506)

There is a volume in this library of which I am permitted to shew; it … is written from the ground of the esoteric science, in … the divine science … . In the introductory portion of this work you will find another mystery, which by its opening solves the problem of … evil … . – The ego {egotism} which has once been unduly excited in an original pair {the couple Deukalion & Pyrrha?}, from whom are to proceed a mankind (GM 38.d), enters by the remains of that excitement {figuratively, “new-wine” (GM 38.3)?} into all their successive seed; hence … increase of the virus of black magnetism {allusion to Magnesia, a district of Thessalia which is also the place of mt. Othrus (of Deukalion & Pyrrha, GM 38.c)?} … .

1144 (p. 506)

Witnessing the vast processions … standing here as in a rock, built up amidst its stream, we have always been encircled by the floods … . From our position upon this occult island in the stream, our effort has been to still those waves … : making the best that was possible out of every evil circumstance, we have always endeavored to serve mankind, by means of our direct knowledge of human nature, and our

1144 (p. 507)

close relations with its ultimate ground of affairs.

In this we have been different from the ascended spiritualities, the angelic spirits of the race : they, being withdrawn …, were in the virtuous wisdom of their own plateau; but … by their severance from the anima-mundi, were isolated from the constantly varying and increasing practical knowledges and powers, necesssary for those who would take part in the actual battle of this life of outward hardship and difficulty. Being out of [contact with] the knowledge of the … times … – if they projected their lovely thought into mankind, it was as a word spoken out of the face of one aspect {those ascended spiritualities' own irrelevant antiquated knowledge}, to fall into the mind of another aspect {praesent-day mortals' social praedicament}; hence to become as … a stream of disconnected or bewildering images.

1145 (p. 507)

This makind is but one little fish, in the multitudes of the schools of fishes {metaphor for other species of intelligent beings, praeternatural species} who inhabit the shining sea : it has swum on its way, enveloped in the black vapor of its own magnetism, which has made the multitudes of the fishes {metaphor for fae:ries, etc.} by which it is surrounded invisible to it, and by the offensiveness of its odor {figurative for the repugnant nature of mortals' egotism} made it repulsive to them.”

1147-8 (pp. 508-9) the historic deficiency in men's failure to grant sufficient freedom to women; a proposal to remedy this by providing independent travel for woman at public expense

1147 (p. 508)

I might criticise the fathers of our antiquity, and say of them, … that they were never sufficiently in the wisdom of the pleasure of their wives. …


I think, that all of this ruinous immensity of evil may be traced to … the deficiency of the full flow of the husbandly to the wifely heart during the [sexual] embrace that generates [progeny].”

{Wherever lacking a religion (such as Kaula/Vajrayana) describing sexual love-making among divine couples in divine worlds, mortal spouses will consequently be likewise deficient in appretiation of this procedure between each other.}

1148 (p. 509)

Let mankind decree for woman, that if she desires to travel by herself, she shall be free in all hotels and conveyances : ordain that all her expense shall be defrayed from the public purse.”

1149-2 (pp. 510-1) women's will : to become zone-girls & in whirl-cities

1149 (p. 509)

Issadona entered at this moment, saying, 'We women will have our way … . Woman … carries occultly in her sex that, which if it were once made divinely operative, would enable … to pass bodily … to … the rounds of eternal life. She carries that in possibilities, which would evolve … leading … to organic ascensions, for which those of the silver age were but as stepping stones. … Woman is … the mystery …; but she is vailed”.

1150 (p. 510)

Adonissa inquired …, 'How …?' . Issadona answered, 'She will deliver by means of opennesses, and all at once : she will ascend through all her girls as one girl … . She will unegoize them; and from that hour


all of the [female] sex … will become zone-girls,

{/zone/ being the Hellenic term for 'girdle' (as in “zone of the Amazon-women”); and /GIRL/ being regarded (by folk-etymology) as shortened form of the word /GIRdLe/}


in one great social zone. A woman will then say to her sister, not 'you,' but 'you of me;' and the response will be, not 'I,' but 'I of you.' …

{These forms of address would be particularly apt to the usages of telepathic intercommunication (wherein consciousnesses are somewhat intermingled).}


I see the way … : it will be as if a divine whirl should come to them {“in the whirl of things”, bringing such into vogue}. The woman's whirl … would soon generate in man an enthusiasm : the anima-mundi would arise to embrace the anima-coeli, and the man's whirl would commence to form … . Thence, all who were of the class of Survivalists … would become sympathetically inseparable.

1151 (p. 510)

From the whirl would proceed the space-motion : the lovely [divine] races of [i.e., instilling in mortals] the inspirations and the pleasures, the superior [praeternatural] impersonalities, would soon be led into the breadths of the whirl … . Then would begin the opening of the breaths {the insights inspired would be “breath-taking”} … . … Upon such occurrences, some of the earth would pronounce them the work of God, … and … others would designate them as psycho-natural phenomena; but … the whirl would move on … : it might make its center in some city of a chosen land, and …

1151 (p. 511)

in every town or village of the land there would be a vortice of motion, attracting into its circuit all who should remain. All who were in the vortices would be … in its hope, its courage, its illuminative fire and force … . Meanwhile, from other lands might be borne tidings of responsive whirls : afterward this might be expected to occur; … a determination to respect a vast Occult Power, becoming embodied in nature and in man. …

There would be … a mutual desire for separation; … a desire of those in the whirls to move, as speedily as possible, to the region appointed for their home. By such means a New People,


two-fold, a woman people in a man people,

{allusion to the fact that in herbivore-herds the females (with their young) stay in the centre of the herd, with males patrolling the outskirts of the herd to repell any praedators}


would at once become an established reality : blessed are they who shall behold such days.

1152 (p. 511)

The capital of that new people … would be determined by the resting place of the central vortice of the whirl : the sub-cities … would be determined by the localities of the proceeding whirls : the distribution of the people to their fit positions and residences …

1152 (p. 512)

by the motions of the whirl generated in them … . … This people … would commence a New Life, based on the unselfed structure of all their previous good. – … the oracle has spoken.”

1154-6 (pp. 513-4) rite of blessing spouses

1154 (p. 513)

woman will … be content that the man should be … godlike :- … You draw to each other, clasping each other by the hand, for the desires are mutualised in you, mingling … . I now touch the plexus … : woman is the liberatress of the powers that are involved in the genius of the structurality of man : she enters occultly into man, as …


she is the Flora of his spirit and of his form.”

{Flora the whore (Lactantius 1:20 – “F”) was the Latin goddess of prostitution, occultly bringing salvific grace to the genius of her male customers.}

1155 (p. 513)

To speak and write for a world where these truths are only beheld by a few, and by that few only … is not easy : yet the Oracle would bestow her riches.”

{The mighty truth of the saving grace of whoredom is abounding in spiritual riches worthy of the most divine Oracle.}

1156 (p. 514)

Were the divine whirl to lead a Select People to a cbosen and consecrated land, Society organized there would be by groupings of pure fitnesses : the woman's life would becoming … distilling a … sex-vril … :


the sea of the Divine Womanhood would open within her”.

{From the sea, Aphrodite, the Hellenic goddess of prostitution, was born.}

F” = http://www.mythindex.com/roman-mythology/F/Flora.html

1157 (pp. 514-5) transsubstantiation of drops of women's (archetypally the Mousa-goddess's) teat-milk into elixir-pearls

1157 (p. 514)

The Muse answered, '... Touch me, each of you, upon the bosom : thence will be caused to form, at the point whence milk is given, a crystal drop : a poet told of the 'icicle upon Diana's temple :' woman is the temple of the Divine … Diana … :

1157 (p. 515)

I give a drop to each of you : they are but as little pearls, but woman will bring forth such pearls, that are indeed priceless. ...'”

1158-9 (pp. 515-6) the Mousa's remarks concerning woman's way

1158 (p. 515)

The Muse answered, 'There is one aspect in which the woman of the earth is fierce and terrible : she may become in the last issue a creature of ferocity … . This is because a woman then shews forth … the great secret of the Goddess. …

1159 (p. 515)

We are now about to go down into the prison by the woman's way : … stand quietly. … There is a time for all things : we have retained the … infernalities in their captivity, adding to their number … one series after another … .

1159 (p. 516)

we ministered to them by a constant kindness, making their condition more comfortable … . It was imperative to us, for the accomplishment of our earth-service, that we should retain and employ this organized form … . … In the strength of this holding we have endured for ages : the form of our holding was by means of an inviolable secrecy. In departing from our secrecy, … by means of the opening of our mystery into the thought-form of the outer mind of the earthly race, we proceed to open our form of presentation … . I will now lead you forth into the external space.'”

1160 (pp. 516-7) the Librarian's exposition of the adept's rendezvous with the Mousa

1160 (p. 516)

The Librarian welcomed the adept on his return, greeting him … with the words, '… woman as the Muse is exhaustive … .' The adept replied, '… it would have been sweet to remain in society made so copious of the profounder knowledges.' The Librarian answered, 'When you were there in the woman's way and in the wisdom of the [female] sex : they made it extremely agreeable, but no man can remain for any long period out of his own way without dispensing {exhausting}

1160 (p. 517)

those especial elements by which he was enabled to be received into that complementary inway. …' Afterward the adept was in repose.”

{N.B. This is the actual conclusion of the account of the adept's (author's?) travels in the divine worlds; the residue of this writing is epilogue.}

1161-2 (pp. 517-8) new epoch : open secrets; the new book

1161 (p. 517)

The mystery of the Rock is finished : from this time forth it commences to be an open secret : the date of the opening may be written; August 11, 1884. – Adonissa was present afterward with the adept in his chamber of communication … . … The adept said, 'Perhaps you will be able to emanate : if you desire I will form a door of emanation for you by the process of our art.' Adonissa replied, 'I will emanate … .' One in high authority was afterward present, forming for and opening the door of emanation, who then said, 'Observe that this door is to be kept open … till all is finished.'

1162 (p. 517)

This work being accomplished, one after another of the Brethren entered, each according to his office. … . … thus was held the first Open Council of the Brotherhood of the New Life. … Shortly the Sisterhood, by their order, commenced to be led forth [from the Sisterhood's own chambre and into the Open Council], by a door opened in the woman's way. All being then assembled, from the first to the last, in the order of relation,

1162 (p. 518)

The Sisterhood and the Brotherhood, by the union of hands, lifted from its place the ancient volume : there was found within it a new book formed within it from the old, leaf in leaf, text in text and image in image … : the eyes of all were thence opened as one, to behold that which was written in the book.”


[“It is not conceived by the present writer that this new book is to be opened outwardly, till the kingdom of heaven shall be led forth to its establishment in the world.”]

{It must be that the reason why this new book is not to be “opened” (published, disclosed) until the victory of the communalist/communist revolution, is that is it consisteth of advocacy of unconventional sexual practices secretly performed in the New Life Society; together with accounts of unconventional sexual practices undertaken in divine worlds.}

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Thomas Lake Harris : The Wisdom of the Adepts : esoteric science in human history. Fountain Grove, Santa Rosa (CA), 1884.