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object:Christian Mysticism
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Lorenzo (Lawrence) Scupoli (ca. 1530 28 November 1610) was the author of Il combattimento spirituale (The Spiritual Combat), one of the most important works of Catholic spirituality.


--- Influential Christian mystics and texts
--- Greek influences
  The influences of Greek thought are apparent in the earliest Christian mystics and their writings. Plato (428348 BC) is considered the most important of ancient philosophers, and his philosophical system provides the basis of most later mystical forms. Plotinus (c. 205 270 AD) provided the non-Christian, neo-Platonic basis for much Christian, Jewish and Islamic mysticism.[51]

--- Early Christians
  Justin Martyr (c. 105 c. 165) used Greek philosophy as the stepping-stone to Christian theology. The mystical conclusions that some Greeks arrived at, pointed to Christ. He was Influenced by: Pythagoras, Plato, Aristotle as well as Stoicism.
  Origen (c. 185 254): On Principles, Against Celsus. Studied under Clement of Alexandria, and probably also Ammonius Saccus (Plotinus' teacher). He Christianized and theologized neo-Platonism.
  Athanasius of Alexandria (c. 296/8 373) - The Life of Antony (c. 360)[52]
  Gregory of Nyssa (c. 335 after 394): Focused on the stages of spiritual growth, the need for constant progress, and the "divine darkness" as seen in the story of Moses.
  Augustine (354 430): De Trinitate, Confessions. Important source for much mediaeval mysticism. He brings Platonism and Christianity together. Influenced by: Plato and Plotinus.
  Pseudo-Dionysius the Areopagite (c. 500) - Mystical Theology

--- Middle Ages and Renaissance
  John Scotus Eriugena (c. 810 c. 877): Periphyseon. Eriugena translated Pseudo-Dionysius from Greek into Latin. Influenced by: Plotinus, Augustine, Pseudo-Dionysius.
  Bernard of Clairvaux (1090 1153): Cistercian theologian, author of The Steps of Humility and Pride, On Loving God, and Sermons on the Song of Songs; strong blend of scripture and personal experience.
  Hildegard of Bingen (1098 1179): Benedictine abbess and reformist preacher, known for her visions, recorded in such works as Scivias (Know the Ways) and Liber Divinorum Operum (Book of Divine Works). Influenced by: Pseudo-Dionysius, Gregory the Great, Rhabanus Maurus, John Scotus Eriugena.
  Victorines: fl. 11th century; stressed meditation and contemplation; helped popularize Pseudo-Dionysius; influenced by Augustine
  Hugh of Saint Victor (d.1141): The Mysteries of the Christian Faith, Noah's Mystical Ark, etc.
  Richard of Saint Victor (d.1173): The Twelve Patriarchs and The Mystical Ark (e.g. Benjamin Minor and Benjamin Major). Influenced Dante, Bonaventure, Cloud of Unknowing.
Franciscans:
  Francis of Assisi (c.1182 - 1226): founder of the order, stressed simplicity and penitence; first documented case of stigmata
  Anthony of Padua (1195 - 1231): priest, Franciscan friar and theologian; visions; sermons
  Bonaventure (c.1217 - 1274): The Soul's Journey into God, The Triple Way, The Tree of Life and others. Influenced by: Pseudo-Dionysius, Augustine, Bernard, Victorines.
  Jacopone da Todi (c. 1230 1306): Franciscan friar; prominent member of "The Spirituals"; The Lauds
  Angela of Foligno (c.1248 - 1309): tertiary anchoress; focused on Christ's Passion; Memorial and Instructions.
  Thomas Aquinas (1225 1274): priest, Dominican friar and theologian.
  Beguines (fl. 13th century):
  Mechthild of Magdeburg (c.1212 - c.1297): visions, bridal mysticism, reformist; The Flowing Light of the Godhead
  Hadewijch of Antwerp (13th century): visions, bridal mysticism, essence mysticism; writings are mostly letters and poems. Influenced John of Ruysbroeck.
  Rhinel and mystics (fl. 14th century): sharp move towards speculation and apophasis; mostly Dominicans
  Meister Eckhart (1260 - 1327): sermons
  Johannes Tauler (d.1361): sermons
  Henry Suso (c.1295 - 1366): Life of the Servant, Little Book of Eternal Wisdom
  Theologia Germanica (anon.). Influenced: Martin Luther
  John of Ruysbroeck (1293 1381): Flemish, Augustinian; The Spiritual Espousals and many others. Similar themes as the Rhinel and Mystics. Influenced by: Beguines, Cistercians. Influenced: Geert Groote and the Devotio Moderna.
  Catherine of Siena (1347 - 1380): Letters
  The English Mystics (fl. 14th century):
  Anonymous - The Cloud of the Unknowing (c. 1375)Intended by ascetic author as a means of instruction in the practice of mystic and contemplative prayer.
  Richard Rolle (c.1300 - 1349): The Fire of Love, Mending of Life, Meditations on the Passion
  Walter Hilton (c.1340 - 1396): The Ladder of Perfection (a.k.a., The Scale of Perfection) -- suggesting familiarity with the works of Pseudo-Dionysius (see above), the author provides an early English language seminal work for the beginner.
  Julian of Norwich (1342 - c.1416): Revelations of Divine Love (a.k.a. Showing of Love)

--- Renaissance, Reformation and Counter-Reformation

  Ignatius of Loyola (14911556): St. Ignatius had a number of mystical experiences in his life, the most significant was an experience of enlightenment by the river Cardoner, in which, he later stated, he learnt more in that one occasion than he did in the rest of his life. Another significant mystical experience was in 1537, at a chapel in La Storta, outside Rome, in which he saw God the Father place him with the Son, who was carrying the Cross. This was after he had spent a year praying to Mary for her to place him with her Son (Jesus), and was one of the reasons why he insisted that the group that followed his 'way of proceeding' be called the Society of Jesus.[53]
  Teresa of vila (15151582): Two of her works, The Interior Castle and The Way of Perfection, were intended as instruction in (profoundly mystic) prayer based upon her experiences. Influenced by: Augustine.
  John of the Cross (Juan de Yepes) (15421591): Wrote three related instructional works, with Ascent of Mount Carmel as a systematic approach to mystic prayer; together with the Spiritual Canticle and the Dark Night of the Soul, these provided poetic and literary language for the Christian Mystical practice and experience. Influenced by and collaborated with Teresa of vila.
  Joseph of Cupertino (1603-1663): An Italian Franciscan friar who is said to have been prone to miraculous levitation and intense ecstatic visions that left him gaping.[54]
  Jakob Bhme (1575-1624): German theosopher; author of The Way to Christ.
  Thomas Browne (1605-1682): English physician and philosopher, author of Religio Medici.
  Brother Lawrence (16141691): Author of The Practice of the Presence of God.
  Isaac Ambrose (1604-1664): Puritan, author of Looking Unto Jesus.
  Angelus Silesius (1624 1677): German Catholic priest, physician, and religious poet.
  George Fox (16241691): Founder of the Religious Society of Friends.
  Madame Jeanne Guyon (1648-1717): Visionary and Writer.
  William Law (16861761): English mystic interested in Jakob Bhme who wrote several mystical treatises.
  Emanuel Swedenborg (1688-1772): Influential and controversial Swedish writer and visionary.

--- Modern era
  Domenico da Cese (1905-1978): Stigmatist Capuchin monk.
  Maria Valtorta (1898-1963): Visionary and writer.
  Mary of Saint Peter (18161848): Carmelite nun.
  Marie Lataste (18221899): Visionary, nun and writer.
  Andrew Murray (1828-1917): Evangelical Missionary and Writer, Author of over 240 books.
  Marie Martha Chambon (18411907): Nun and visionary.
  Marie Julie Jahenny (18501941): Stigmatist.
  Rudolf Steiner (18611925): Founder of the Anthroposophical Society, Bio-dynamics, Waldorf Education, Threefold Social Order, Eurythmy, writer.
  Mary of the Divine Heart Droste zu Vischering (18631899): Sister of the Good Shepherd.
  Frank Laubach (18841970): Evangelical missionary, author of Letters by a Modern Mystic.
  Padre Pio of Pietrelcina (18871968): Friar, priest, stigmatic.
  Sadhu Sundar Singh (18891929): Evangelical Indian missionary, ascetic.
  Maria Pierina de Micheli (18901945): Visionary.
  Thomas Raymond Kelly (18931941): Quaker.
  Alexandrina of Balazar (19041955): Writer.
  Dag Hammarskjld (1905-1961): Swedish diplomat (Second Secretary General of the United Nations). His posthumously published spiritual diary "Vgmrken" (Markings) gave him the reputation of having been one of the few mystics in the political arena.
  Mary Faustina Kowalska (19051938): Polish nun and visionary.
  Eugenia Ravasio (19071990): Italian nun and visionary of God the Father.
  Simone Weil (1909-1943): French writer, political activist and ecstatic visionary.
  Flower A. Newhouse (1909-1994): American clairvoyant.
  Carmela Carabelli (19101978): Italian writer.
  Pierina Gilli (19111991): Italian visionary.
  A. W. Tozer (1897-1963): Christian and Missionary Alliance; author of The Pursuit of God.
  Thomas Merton (19151968): Trappist monk and writer.
  Watchman Nee (1903-1972): Visionary and Writer.
  Witness Lee (1905-1997): Local Churches Visionary and Writer, Author of over 400 books.
  Sister Lcia (1907-2005): Portuguese participant in the 1917 Ftima apparitions, nun, and prophetess.
  Bernadette Roberts (19312017): Carmelite nun and writer, focusing on no-self states.
  Richard J. Foster (1942-): Quaker theologian; author of Celebration of Discipline and Prayer.
  James Goll (1952-): charismatic writer and prophet; author of Wasted on Jesus and The Seer.
  Mike Bickle (1955-): charismatic writer and pastor; author of Growing in the Prophetic and Growing in Prayer.



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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

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IN CHAPTERS TEXT
2.00_-_BIBLIOGRAPHY
2.13_-_On_Psychology
3.04_-_LUNA
5.04_-_THE_POLARITY_OF_ADAM
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.0_-_Conscious,_Unconscious,_and_Individuation
APPENDIX_I_-_Curriculum_of_A._A.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
Sayings_of_Sri_Ramakrishna_(text)

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   1 Aleister Crowley

NEW FULL DB (2.4M)


1:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants

*** NEWFULLDB 2.4M ***

1:I don't know what to make of the Muslim mystics, especially those who have come to be known as the Sufis. What do they experience in their mystic experiences? Could they have encountered the same God we do in our Christian mysticism? ~ Tony Campolo
2:Briefly and generally stated, mystical theology or Christian mysticism seeks to describe an experienced, direct, non-abstract, unmediated, loving knowing of God, a knowing or seeing so direct as to be called union with God.”[97] Such an experience of God came through “contemplation”—observing ~ Daryl Aaron
3:With the advent of medieval Scholasticism, … we find a clear distinction between theologia and philosophia. Theology became conscious of its autonomy qua supreme science, which philosophy was emptied of its spiritual exercises, which, from now on, were relegated to Christian mysticism and ethics. Reduced to the rank of a “handmaid of theology,” philosophy’s role was henceforth to furnish theology with conceptual—and hence purely theoretical—material. When, in the modern age, philosophy regained its autonomy, it still retained many features inherited from this medieval conception. In particular, it maintained its purely theoretical character, which even evolved in the direction of a more and more thorough systemization. Not until Nietzsche, Bergson, and existentialism does philosophy consciously return to being a concrete attitude, a way of life and of seeing the world. ~ Pierre Hadot, Philosophy as a Way of Life, trans. Michael Chase (1995), p. 107.
4:done to show that this is not so (which is not to say that there are no points of difference between Thomistic and Aristotelian metaphysics). The dominant form of neo-Platonism in medieval Christian thought was Augustinianism. It is little wonder that the Platonic tradition should have seemed agreeable to the early Church Fathers, for it is not difficult to map Christian beliefs and practices into central elements of neo-Platonism. Most fundamentally, just as the Christian distinguishes between the physical cosmos and the eternal kingdom of God, so Plato and his followers distinguish between the material world and the timeless and unchanging realm of immaterial forms. Similarly, Christians commonly distinguish between body and soul and look forward to life after death in which the blessed will enjoy forever the sight of God; while Platonists contrast the mortal frame and the immortal mind that will ascend to eternal vision of the forms. Supreme among these forms is that of the One whose principal aspects are those of truth, beauty and goodness; a trinity-in-unity ready-made to assist Christians struggling with the idea that God is three persons in one divinity. The lesser Platonic forms, including those corresponding to natures experienced in the empirical world, became the ideas out of which God created the world. Even Christian mysticism found its rational warrant in the idea that the most noble experiences consist in inexpressible encounters with transcendental realities. Aristotle came into his own as a philosopher through his rejection of the fundamental tenets of Platonism and through his provision of a more naturalistic and less dualistic worldview. It is hardly surprising, therefore, that the enthusiasm for Aristotelianism shown by Aquinas and by his teachers Peter of Ireland and Albert the Great was viewed with suspicion by the Augustinian masters of the thirteenth century. Even so, it is a serious mistake, still perpetrated today, to represent Aristotle as if he were some sort of scientific materialist. In one of the classics of analytical philosophy, Individuals: An Essay in Descriptive Metaphysics, Peter Strawson explains his subtitle by distinguishing between two types of philosophy, writing that ‘descriptive metaphysics is content to describe the actual structure of our thought about the world, [while] revisionary metaphysics is concerned to produce a better structure’.7 He goes on to point out that few if any actual metaphysicians have been wholly of one or other sort, but that broadly speaking Leibniz and Berkeley are revisionary while Aristotle and Kant are descriptive. In these terms Aquinas’s thought and thomist metaphysics are fundamentally ‘descriptive’, notwithstanding that they are at odds with the materialism and scientism which some contemporary philosophers proclaim as enlightened common sense. The words of G.K. Chesterton quoted at the outset of this chapter ~ John Haldane
5:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants #reading list,

IN CHAPTERS



   4 Occultism
   3 Psychology
   1 Philosophy
   1 Integral Yoga


   3 Carl Jung


   2 Mysterium Coniunctionis


2.00 - BIBLIOGRAPHY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  . Consult Inges Christian Mysticism, Rufus Joness Studies in Mystical Religion and Pourrats Christian Spirituality.
  

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Philosophy
  
   Disciple: Christian Mysticism derives its idea of rejoicing in suffering from intense Bhakti. Everything is seen to come from the beloved and welcomed.
  

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [157] The age-old belief that the moon promotes the growth of plants led in alchemy not only to similar statements but also to the curious idea that the moon is itself a plant. Thus the Rosarium says that Sol is called a great animal whereas Luna is a plant.196 In the alchemical pictures there are numerous sun-and-moon trees.197 In the Super arborem Aristotelis, the circle of the moon perches in the form of a stork on a wonderworking tree by the grave of Hermes.198 Galen199 explains the arbor philosophica as follows: There is a certain herb or plant, named Lunatica or Berissa,200 whose roots are metallic earth, whose stem is red, veined with black, and whose flowers are like those of the marjoram; there are thirty of them, corresponding to the age of the moon in its waxing and waning. Their colour is yellow.201 Another name for Lunatica is Lunaria, whose flowers Dorn mentions, attri buting to them miraculous powers.202 Khunrath says: From this little salty fountain grows also the tree of the sun and moon, the red and white coral-tree of our sea, which is that same Lunaria and whose salt is called Luna Philosophorum et dulcedo sapientum (sweetness of the sages).203 The Allegoriae super librum Turbae describe the moon-plant thus: In the lunar sea204 there is a sponge planted, having blood and sentience [sensum],205 in the manner of a tree that is rooted in the sea and moveth not from its place. If thou wouldst handle the plant, take a sickle to cut it with, but have good care that the blood floweth not out, for it is the poison of the Philosophers.206
  [158] From all this it would seem that the moon-plant is a kind of mandrake and has nothing to do with the botanical Lunaria (honesty). In the herbal of Tabernaemontanus, in which all the magico-medicinal properties of plants are carefully listed, there is no mention of the alchemical Lunatica or Lunaria. On the other hand it is evident that the Lunatica is closely connected with the tree of the sea in Arabian alchemy207 and hence with the arbor philosophica,208 which in turn has parallels with the Cabalistic tree of the Sefiroth209 and with the tree of Christian Mysticism210 and Hindu philosophy.211
  [159] Rulands remark that the sponge has understanding (see n. 205) and Khunraths that the essence of the Lunaria is the sweetness of the sages point to the general idea that the moon has some secret connection with the human mind.212 The alchemists have a great deal to say about this, and this is the more interesting as we know that the moon is a favourite symbol for certain aspects of the unconsciousthough only, of course, in a man. In a woman the moon corresponds to consciousness and the sun to the unconscious. This is due to the contrasexual archetype in the unconscious: anima in a man, animus in a woman.

5.04 - THE POLARITY OF ADAM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
   [fire], that she who is encompassed by many mountains may be freed.192
  [592] It is evident that the speaker is the feminine personification of the prima materia in the nigredo state. Psychologically this dark figure is the unconscious anima. In this condition she corresponds to the nefesh of the Cabalists.193 She is desire; for as Knorr von Rosenroth trenchantly remarks: The mother is nothing but the inclination of the father for the lower.193a The blackness comes from Eves sin. Sulamith (the Shulamite)194 and Eve (Hawa, earth) are contaminated into a single figure, who contains in herself the first Adam, like the mother her child, and at the same time awaits the second Adam, i.e., Adam before the Fall, the perfect Original Man, as her lover and bridegroom. She hopes to be freed by him from her blackness. Here again we encounter the mysticism of the Song of Songs as in the Aurora consurgens I. Jewish gnosis (Cabala) combines with Christian Mysticism: sponsus and sponsa are called on the one hand Tifereth and Malchuth and on the other Christ and the Church.195 The mysticism of the Song of Songs196 appeared in Jewish-Gnostic circles during the third and fourth centuries, as is proved by the fragments of a treatise called Shiur Koma (The Measure of the Body). It concerns a mysticism only superficially Judaicized by references to the description of the Beloved in the Song of Songs.197 The figure of Tifereth belongs to the Sefiroth system, which is conceived to be a tree. Tifereth occupies the middle position. Adam Kadmon is either the whole tree or is thought of as the mediator between the supreme authority, En Soph, and the Sefiroth.198 The black Shulamite in our text corresponds to Malchuth as a widow, who awaits union with Tifereth and hence the restoration of the original wholeness. Accordingly, Adam Kadmon here takes the place of Tifereth. He is mentioned in Philo and in the midrashic tradition. From the latter source comes the distinction between the heavenly and earthly Adam in I Cor. 15 : 47: The first man was of the earth, earthy; the second man is from heaven, heavenly (DV), and verse 45: The first man, Adam, became a living soul; the last Adam became a life-giving spirit (DV). Thus the original hylicpsychic man is contrasted with the later pneumatic man.
  [593] The Tractatus de Revolutionibus Animarum, of Knorr von Rosenroth, Part I, ch. 1, 10, contains a passage which is of importance for the psychological interpretation of Adam:

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  some artistic talent. (She also painted Fig. 5.) Besides that she
  had a strong feeling for Christian Mysticism, which played a
  great role in her life. It was important for her to experience the

APPENDIX I - Curriculum of A. A., #Liber ABA, #Aleister Crowley, #Philosophy
      Most valuable as a general education of the mind.
      The Spiritual Guide of Molinos. ::: A simple manual of Christian Mysticism.
      The Star of the West. (Captain Fuller.) ::: An introduction to the study of the Works of Aleister Crowley.
  --
      The Lore of Proserpine, by Maurice Hewlett. ::: A suggestive enquiry into the Hermetic Arcanum.
      En Route, by J. K. Huysmans. ::: An account of the follies of Christian Mysticism.
      Sidonia the Sorceress, by Wilhelm Meinhold.

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  about 31,000 years ago Aldebaran was in conjunction with the vernal equinoctial point. The part
  assigned to Taurus, even in Christian Mysticism, is too well known to need repetition. The famous
  http://www.theosociety.org/pasadena/sd/sd2-3-09.htm (8 von 20) [06.05.2003 03:38:06]

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  to be a frequent occurrence with him till the last. The state of mind that he had gained may be described
  in terms of Christian Mysticism as theopa thetic, or in his own words as Bhava-mukhaa state in which
  the mind could ever dwell in the Divine both in His absolute and relative aspects, and yet, without the

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