The Gods . - Forgotten Books

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T h e God s .

The Immaculate Conception. Setting Forth the

Mystery of the Ages , and How this Supposed

Imposs ible Cond it ion is R e ally Under N atural

and Divine Laws . G iv ing Ful l Detai ls and a

Chal lenge toAll the World .

Bv DR . R . SWIN BUR NE CLYMER .

Author of A lchemy and the Alchemists ,“Div ine A lchemy “

The Ros icrucians ;The ir Teachings,

PHILOSOPHICAL PUBLISHING Co. ,

ALLENTOWN ,m .

Ti l—DEN P'

O lf

R 1928

NOTICE.

This work is copyrighted by Dr. R . SwinburneClymer .

All rights and t itles and matter reserved .

The right of t ranslat ion and fore igncapy rnghtsis alsorese rved .

Copyrighted 1910 .

T h e My s te r y S olv e d .

THE sons of God saw the daughters of

menthat the y we re fair ; and the y took

them w ives of all wh ich the y

Genesis 7 , v . 2.

“There were giants inthe earth inthose

day s ; and also after that , whenthe sons

of God came inunto the daughters of men, and the y

bare ch i ldren to them, the same became migh ty men

wh ich were of old ,menof 5 , v . 4.

Be loved Scholar , the Mystery of the Ages has be enthe

birth of the Chr ist . The Church has taught that Chr ist was

of Immaculate Conception; but , be l ie ve me , that same

Church has NOT be l ieved inthat Doctrine . It be longs to

the menof that oldest and most mighty Fraternity to en-

lighten youand those who would l isten, for we hold the

secre t , and we w i l l give youit.

Does it seem sovery strange that Mary might have con-

ce ived w ithout human agency " It may seem strange to

those who know not the secre t, but sure ly the student can

guess the secre t , for it has beenh inted at inall Rosicruc ian

l iterature .

In explaining th is mystery toyou. we donot intend to

depend uponour e xplanation, but we w i l l depend entire ly

uponthe Bible , that book accepted as truth by all Chris-

t ians , and we w i l l alsoplace be fore youthe writings of the

Holy Fathers .

In the Rosicruc ianromance of the“Comte de Gabalis ,

or“ConversationsUponthe Secret Sciences , by the Abbe

THE DIVINE MYSTERY .

THE DIVINE MYSTERY.

V i l lars , we read

Whenyoushall be enrol led among the ch i ldren

of the Ph i losophers youwil l d iscover that the e le -

ments are inhabited by very holy creatures , whom,

inconsequence of the sinof unhappy Adam , his

toounhappy prosterity have beenforbidden tosee

or know . The immense space that is be tweenearth

and heavenpossesses inhabitants much more noblethanthe birds and gnats mere ly ; the vast oceanhasmany more dwe l lers thanthe dolph ins and the

whales ; the depths of the earth are not created ou-

ly for the moles ; and the e lements of fire ,more

noble thanthe other three , were not made tore -

mainvoid .

The air is ful l of an innumerable multitude ofcreatures of the humanform ; great lovers of thesciences , subtle ,

bene volent to the w ise , but ene -

m ies tothe stupid and ignorant. The ir wives andthe ir daughers are of bold and masculine beauty ,such as pa inters have represented the Amazons .

“"now alsothat the seas and rivers are as ful lyinhabited as the air ; the w ise anc ients have men-

tioned these populations unde r the names of Un-d ines or N ymphs . There are few ma les amongthem ,

but a vast numbe r of females ; the ir beautyis extreme ,

and the daugh ters of menare not tobe

compared tothem.

"The earth is fi l led to the center by Gnomes . a

people of sma l l stature", guard ians of the treasures

of the m ine s and quarries ; the y are ingenious ,friends of mankind , and easy to command ; the yfurnish the ch i ldren of the w ise w ith all the

mone y that they require ,and ask l ittle for the ir

"S ee the book ,

“The Irreconc i lable Gnomes , or Continua-

tiontothe Comte de Gabalis ,”

publ ished by th is house .

THEnrvms MYSTERY.

serv ice , except the glory of be ing commanded .

The Gnomides , the ir wives are small but veryagreeable , and their custom 18 very curious .

As regards the Salamanders, inhabitants of the regionoffire , they serve the ph i losophe rs , but they do not wish to

seek the ir company with much eagerness , and the ir wivesand daughters rare ly allow themse lves tobe seen: the wivesof the Salamanders are beautiful , infact more beautiful thanall the others , because they are of a purer e lement. I pass

over the descriptionof these peop le because ,whenone of

us , youwi ll see them yourse lf at leasure , and eas i ly if youhave the curiosity . Youw i l l see the ir customs , their mode

of living , the ir manners , the ir pol icy . the ir admirable laws ;youw i l l be charmed with the beauty of the ir minds , evenmore thanw ith the ir bod ies ; but youw i l l not be able tore-

fra infrom p ity whenthe y te l l you that the ir souls are mor-

tal , that they have no hope of the eternal enjoyment ofdivine fe lic ity inthe presence of that Supreme Be ing whom

they know and WHOM THEY R ELIGIOUSLY ADOR E . They

will te ll you. that being composed of the purest partic les ofthe e lements which the y inhabit , and hav ing no contrary

qual ities inthem. as they are made of but one e lement theydonot die til l after many centuries . But what is time com-

pared toeternity" The y returnat last intoeternalnothingness ; and this thought soafflicts them that the ph i losophers

have much trouble inconsoling them.

Be loved S tudent , you w i l l see that, althoughthese Elementals are of the purest of the pure ,

they

are not immorta l , because they are ON LY of ONEe lement instead of a combinationof the four . BEAR

IN M IND THIS GR EAT LAW. These Elementals CAN

become immortal if some mortal wi l l have inter-

course with them . Th is is the great law . Bear

inmind further , that there are but few males , and

these males will seek intercourse with earth woman— as Genesis states, w ith the daughters of man,

—

THE DIVINE MYSTERY.

THE DIVINE MYSTERY.

(be ar th is inmind ) IF THEY CAN FIND ONE MYSTI-

CALLY INCLINED AND WHO Is PUR E . So. as the

B ible teaches , the sons of God see that the daught-

ers of manare fair and the y beget ch i ldren with

th em

Now ,bear inmind further. Unl ike man, but

LI"E Gods , these Elementals are TRUE TO ONE

ONLY ; thus it happens that , there be ing but few

males among them , se ldom w i l l such anElementa lhave intercourse w ith woman, and whenthe y doa

Christ or Saviour is born; for "NOW:“When the

sons of God came unto the daughters of men, and

the y bare ch i ldren to them, the same BECAME

M IGHTY MEN WHICH WER E OF OLD ,MEN OF R E-

NOWN .

The student w i l l now grasp the meaning of th is mighty

mystery , and w i l l no longer condemn the mystery of the

immaculate conception.

S t. Luke l , 26 . And inthe sixth month the ange l Gabrie lwas sent from God untoa c ity inGal i lee named N azareth .

27 . Toa v irgin espoused toa manwhose name was Jo-

seph ,of the house of Dav id ; and the Virgin

’s name was

Mary .

28. And the ange l came into -her, and sa id , Ha i l thou

that art h igh ly favored , the Lord is with thee , blessed art

thouamong women.

29. And when she saw him , she was troubled at his say -

ing , and cast in he r mind what manner of salutation this

should be .

30. And the ange l said untoher , Fear not , Mary , for thouhast found favor with God .

31. And, behold , thou shalt conce ive inthy womb , and

bring forth a son,and sha lt cal l his name Jesus .

32. He shal l be great , and shalt be cal led the sonof the

H ighest ; and the Lord God shal l give unto him the throne

Of his father David,

THE DIVINE MYSTERY.

THE DIVINE MYSTERY. 13

33. And he shall re ignover the house ofJacob for ever ;and of h is kingdom there shal l be noend .

34. Thensa id Mary untothe angel , How shall this be ,

see ing that I know not A MAN "

Our student must note th is questioncare fully ,

for she asks the d irect question“How shal l th is

be , SEEING I "NOW NOT A MAN "

Answer : And the ange l answered and said untoher ,the Holy Ghost shal l come uponthee , and the power of theHighest shal l overshadow thee ; there fore a lso that holy

th ing that shall be bornof thee shall be called the son' of

God. (The sonof a God . )

A lway s bear inmind that the words Holy Ghostmeans noth ing short of the word “

Fire . HolyGhost is the Spirit, and inits final essence Sp irit isthe Fire . Sothe overshadow ing of Mary was noth -

ing other thanthat of a sonof God , the Elementalof Firc— a Salamander.

Now,note further what th e Abbe de V i llars had tosay

“Our fath ers . being TRUE ph i losophers , and speaking to

God face toface ,compla ined tohim of the wretched fate of

these peop le ; and God , whose mercy is il limitable , remem-

bered him that it was not imposs ible to find a remedy for

th is e v i l . ”

He made knowntothem that inthe same man-

ner as man, by the al l iance wh ich he has contractedwith God , has beenmade a partic ipator of the di-

vinity ; so the S y lphs , the Gnomes , the N ymphs ,and the Salamanders , by the al l iance wh ich theyMAY contract w ith man, canbe made participatorsof man’s immorta l ity . Thus a N ymph or a Sy lph-

ide becomes immortal , and capable of the bliss towh ich we asp

‘ire when she is happy enough to

marry one of the Wise and a Gnome or a S y lphceases tobe mortal from the moment that he mar-

ries one of the daughters of“men.

”

THE DIVINE MYSTERY.


And thus is the mystery solved , inwords soplainthat anystudent may understand.

It is here givenina few words and very plainly . Th is

my ste ry was , toa certa inextent, solved by the early churchFathers , as is provenby the work :

“Demoniality , or Incubi

and Succubi , by the R ev . Father S inistrari of Ameno.

(17th century . )Howe ver

,the church Fathers be l ieve that these Elemen-

tals , calle d demons by them , were all w icked ; the y be lie vedand taught that womenbare ch i ldrenfrom these demons ,but that such were always menwhowere against the Cath -

ol ic Church,thenknownas the only TRUE church .

Th is w i l l be enlarged uponthroughout the book, wh ichis real ly a translationof the work by the R ev . Father S inis-

trar i,and wh ich is now insuch form as is agreeable toour

present century . Inothe r words , instead of be ing calledDemons we cal l them Elementals . The same w ith other

teach ings inthe book. The body is the same , but it is giv-

enia the terms used at the present day .

Be loved S tudent , youhave beengiventhe mystery . You

need not be l ie ve without knowing l ike the mi l l ions be fore

you. Youcan"NOW , for hereinwil l youfind full instruc-

tions so that you may be able to save many of the“Daughters of God .

”

R . SWIN BUR NE CLYMER .

THE DIVINE MYSTERY.

PRELUDE ALL theologians have de voted more

or less pages to the questionof materia l

intercourse betweenmanand the demon"

Th ick volumes have beenwritten about

witchcraft , and the merits of th is work

w ere but s lende r if it mere ly deve loped

the ord inary the sis ; but such is not its characteristic . The

ground-matter , from wh ich it derives a truly orig ina l and

ph i losoph ical stamp ,is an entire ly nove l demonstrationof

the ex istence of Incubi and Succub i t. as rationa l animals I,

both corporal and sp i ri tual l ike ourse l ves ,l iving inour

midst , be ing bornand dy ing l ike us , and lastly redeemed as

we are , through the me rits of Je sus Christ , and capable of

f The reader must bear inm ind that these words are no

longer used , but that all TRUE Ph i losophers now cal l these

be ings the Elementals . The student must, however , bear

inmind the great Ros icruc ianLaw ,i . e . . that there are two

kinds . The true Elementals knownas the Gnomes , Sa laman-

ders , Und ines and S y lphs , and those disembod ied humans

whoare he ld toearth through the ir ownmisde eds . passions ,

cr imes , etc .,Wh i le onearth , whosuck out the v ital ity of

negative humanbe ings . The se are knownas Vampi res .

1The word anima l he re means humanbe ings . Th is is

provenby the fact that the author says : Both corporal and

spiritual LI"E ourse l ves.

THE DIVINE MYSTERY.

https://www.forgottenbooks.com/join

l . The first author to invent the word Demoniality wasnodoubt JohnCaramuel , inhis

“Fundamental Theology . Before

him there is no one who is knownto have d ist inguished thatcrime from Beastality . A ll theological moral ists, following inthe trainof St. Thomas, include , under the specific beastiality ,“every kind of carnal intercourse with anything whatever of a

difl’

erent species.

”Such are the words used by St. Thomas.

Cajetanus, for instance , in his commentary onthat quest ion,classes intercourse with the Demonunder the descriptionofbeastiality ; so does Sylvester,

“De t xurz

'

a,Bocancia, De

2. However, it is clear that inthe above passage St. Thomasdid not at all al lude to intercourse with the Demon. As shall bedemonstrated further on. that intercourse cannot be included inthe very particular specIes of beastiality ; and inorder tomakethat sentence of the holy doctor tally with truth, it must

be admitted that whensaying of the natural sin,“that commit-

ted through the intercourse w ith a thing of d ifferent species,takes the name of beastiality .

”St. Thomas, by a thing of dif-

ferent species, means a l iv ing animal of another species thanman; for he could not here use the word ibis inthe most gen-

eral sense. tomean indiscriminately ananimate or inanimatebeing. Infact

,if a mansl:ot 1d fornicate ( 11m ania‘

z'rre l

‘

lmzan

it

THE DIVINE MYSTERY. Q3

he would have to dowith a thing of a species quite differentfrom his own; similarly sz

’

cadaveri beastiali copularetur; and

yet, talz'

s coitus would not be beastiality , but pollut ion . What,

therefore, St. Thomas intended here to specify with precisenessis carnal intercourse with a l iving thing of a species different

from that of man, that is to say , with a beast , and he never inthe least thought of intercourse with the Demon .

The subject of beastiality is not a pleasant one, and , since ithas no bearing upon the subject in hand at the present t ime, wewill not consider it further. However, it had to be considered

this much in order todraw the dist inct ion .

3. Intercourse with the Demon , whether incubi or Succubi ,(which is, properly speaking, as understood by the holy Fath-

ers, Demoniality , ) differs in kind from beastiality , and does notin connection with it form one very part icular species, as Caje-

tanus wrongly gives it ; for, whatevermay have been said to the

contrary , some ancients, and later Caramuel in his"Fundamen-

tal Theology ,”unnatural sins d iffer from each other most dis-

tinctly .

Fornicat ion and Sodomy , in most instances, come d irectlyunder the head of beastiality , He who15 guilty of Sodomy ,O nanism and Human Vaupirism cannot become immortal. infact , these sins will prevent immortal ity m the human being.

Onthe other hand , Demoniality wi ll bring about immortal itytothe Elemental . This is to be understood as marri age with theElemental. Demoniality , as such, has no ex istence to-day. Infact , it never had, for intercourse with the Elementals is not

Demoniality .

4. ln sins against nature, the natural seminat ion (which cannot be regularly followed by generat ion) is a genus ; but the

object of such seminat ion is the difference wh ich marks thespecies under the genus. Thus, whether semination takes placeonthe ground , or onaninanimate body . it is pollut ion , and canlead on ly to degenerat ion and eternal death.

5. It is a trite doctrine with Moralists, established by the

Counci l of Trent, session 14, and admitted by theologians that

THE DIVINE MYSTERY.


in confession it sufiices tostate the circumstances which alterthe species Of sin. If, therefore , Demoniality and Beastialitybelonged tothe same very pait icular species, it would be enoughthat . each time he has had intereomse with the Demon , the pen-

itent should sav tohis COIIfCSSO l . l have beengui lty of the sinof beastiality . But this is not so; therefore. those twosins donot belong tothe same very particular species.

Churchmenand scientists may deny that mancancome into personal intercourse with the Elementals,and toprove this point it is only necessary toquote :

6 . St. Aust in , who. speaking of carnal intercourse betweenmen and the demon, expresses himself as follows. book 15 ,

chapter 23rd of“The C ity of God :”

“It is widely cred ited , and

such bel ief is confirmed by the d irect or ind irect testionv ofthoroughly trustwonhy people, that Sylvans and Fauns, com-

mouly called lncubi . have frequent ly molested women. soughtand obtained from them coit ion. There are evenDemons,whom the Gauls cal led Duces or Elfs, who very regulary ln-

dulge inthose uncleanpractices ; the fact is test ified by somanyand such weighty authorities that it were imprudent todoubtit .

The student wi ll note that it is plainly stated that the Demonwas none other thanthe Sylvans and Fauns, knownlater as

Duces and Elfs. These are none other than the Elementals.

However, the statement made throughout these letters of carnalintercourse , must not be takentoo l iterally , for, though it istrue that the Elementals seek true marriage with the humanfami l y inorder toobtainthe boonof immort al ity , it isnot truethat they seek the human for the mere satisfactionof whatwould be. tothe human. bod ily pleasure. The fact is the con-

trary tothis.

THE GREAT LAW.

The S tudent must bear inmind cont inually that theholy Fathers , and evenearly Phi losophers, mixed upthe Demons (Elementas ) with the Vampires (earth-

bound d isembod ied Spil its or Souls.)

THE DIVINE MYSTERY.

THE DIVINE MYSTERY. .

THE DIVINE MYSTER Y

infrequently acts onhis ownaccount .This againis not anElemental or Demon, but a d isembod ied

Sou l or Vampire. The Elemental never work inthis manner,and never seek the humaninthis way .

9. Now,it is undoubted by theologians and phi losophers that

intercourse betweenmankind and the Demonsomet imes gives

bilth tohumanbeings ; that is how is tobe bornthe Ant ichrist ,accord ing tosome doctors, such as Bellarmin, Suarez , Maluen-

da, etc. They further observe that , from anatural cause , thechi ldrenthus begottenby lncubi are tall , very hardy. very proud

and wicked . Thus writes Maluenda ; as for the cause, he givesit from Vallesius, ArchphysicianinReggio.

This now does refer tothe Elementals, for there canbe nois-

sue from the intercourse betweenthe humanand d isembod ied

Soul or Vampire. The Fathers admit that these chi ldrenmaybe powerful , but as this is not inaccord with their bel ief , theynaturally claim that such childrenwi ll be very wicked . This is

really not true. Infact , absolutely the contrary is true. Why"

Because the Elementals have nogross material intheir be ings,therefore absolutely no lust . They are simply one pure element .Consequent ly the issue betweenthem and a humanmust bevery rare, very pure, since all the carnal desires that such a chi ld

canhave must come altogether from themother. Consequent-

ly , only Christs or Sav iours canbe bornthrough such inter-

course , and, as the male Elementals are very few, such birthshappenbut seldom. Let us see the l ist as givenby the holyFather :

10. Maluenda shows from the test imony of various authors.mostly classical, that such associations gave birth to: RomulusRemus, accord ing to Livy and Plutarch ; Servius-Tullius, thesixth king of Rome , according to Dyonisius of Hal icarnassusand Pliny the Elder ; Plato the Philosopher, accord ing to Dio-

genes Laelt ius and Saint Hieronymus ; Alexander the Great , ac-

cord ing to Plutarch and Q uintus-Curtius ; Seleucus, king ofSyria, accord ing toJustinus and Appianus ; ScipioAfricanus theElder, according toLivy ; the Emperor Czesar Augustus, accord-

ing to Suetonius; Aristomenes the Messenian, an illustrious

THE DIVINE MYSTERY.


Greek commander, according to Strabo and Pausan ias ; as also

Merl in or Melchin , the Engl ishman , born from anIncubus anda nun , the daughter of Charlemagne ; and , lastly , as shown by

the writ ings of Cochloeus, quoted by Maluenda, that damnedHeresiarchycleped Martin Luther.

Certainly a strong l ist , but , none the less, one that can bemainly true ; and now ,

my Christ i an friends. if Mart in Luther

was the offspring of a Virgin and anElemental , why not theChrist" The student must bear in mind the one Great Law:

namely , that the human mind cannot imagine anything wh ichh as nofoundation in fact . The Great Law of Hermes is :

“As

above 50 below ; as below so above.

” “As in the Material so in

the Spiritual .”Therefore, that which the m ind of mancancon-

ceive, can alsobe brought intomateri al manifestat ion .

Idonot say that Mart in Luther was thus born , butI say this, and I challenge the Christ ian world , Catho-

l ic or Protestant , to successfully contradict me, that.

Christ was thus born . If he were not , then the Doc-

trine of the Immaculate Concept ion is a lie, and if thisis a he. then the very foundation of rel igion , bothProtestant and Catholic , is a lie and a farce.

11. Although it is generally admitted as a fact that those who

are thus begotten excel other men, yet such superiority is notalways shownby their vices, but somet imes by their v irtues andeven their morals. Scipio Afri canus, for instance, Caesar Au-

gustus and Plato the Philosopher, as is recordedof eachof themrespect ively by Livy , Suetonius and Diogenes Laertius, had ex-

collent morals. Whence may be inferred that. if other individ-

uals begotten in the same way have been downright v illians, itwas not owing to their being born of an lncubi , but totheirhav ing, of their ownfree will , chosen tobe such.

Surely this is a confession for a Church Father tomake, and

this proves just exactly what I have already proven . If these

great menwere born , then it is aneasy matter for a Christ or aBuddha tohave been thus born .

12. We also read in the Testament, Genesis, 6, verse 4, that

THE DIVINE MYSTERY.


giants were born when the sonsof God came in unto the daught-

ers of men; that is the very letter of the sacred text . Now,

these giants were menof great stature , says Baruch, Chapter 3,verse 26 , and far superior toother men. Not only were they

dist inguished by their hugh size, butalsoby their physical pow-

er. Some contend that by sons of God are meant the sons ofSeth, and by daughters of menthe daughters of Cain, becausethe former pract iced piety. rel igion and every other virtue.whilst the descendents of Cainwere quite the reverse ; but .withall due reverence toChrysostom, Cyrillus , Hi larius. and others,whowere of that opinion , i t must be conceded that it clashes

with the obvious meaning of the text . Scripture says. infact ,that of the conjunction of the above mentioned were bornmenof hugufbodily si ze ; consequently , those gi ants were not previ-ously inexistence, and if their birth was the result of that con-

j unct ion, it cannot be ascribed tothe intercourse Of the sons ofSeth with the daughters of Cain, who being of ordinary stat-

ure , could but procreate childrenof ord inary stature. There-

fore , if the intercourse in quest ion gave birth to beings of hngunstature , the reason is that it was not the common connectionbetweenmanand woman. but the performance of the lncubiDemons, who. from their nature , may very well be styled Sonsof God. Such is the Opinionof the Platonist Phi losophers andof Francis Georges. the Venet ian ; nor is it d iscrepant with thatof Josmhus the Historian , Philothe Jew, St. J ustinus the Mar-

tyr, Clement Of Alexandria, and Tertull i an. wholook uponIn-

cubi as corporal Angels who have allowed themselves to fall

N othe sinof lewdness with women. Indeed , as shall be shown

hereafter, though seemingly d ist inct , these twoopinions are but

one and the same.

This really refer to the Elementals. It is not truethat these Elementals allowed themselves tofall intolewdness. It is that they desired tobecome Immortalthat they undertook these intercourses, and there isnot a single instance in history to prove that anEle-

mental had intercourse more than oncewith awoman.

Were lewdness the object then this would not be true.

THE DIVINE MYSTERY.

DIVINE MYSTERY:


clared it to be anart icle of bel ief that God is the maker of all

things visible and invisible, spiritual and corporal, who has

raised fromnothing every creature spiritual or corporal, Angel-

ir or TerrestrialJcontend it is anart icle of bel ief that there arecertain merely spiritual creatures, and that such are Angels; notall of them,

but a certain number.

The student must bear in mind that here are really meant theAngels , on the one hand , which are good and ev il forces ; Dev-

ils,onthe other hand , which are bad. The word Demon does

not here signify the same thing that it did whenused before.

Here it means the ev i l side .

16 . It may seem strange. yet it must be admitted not tobeunl ikely . If , infact , theologians concur inestabl ishing amongAngels a specific , and therefore essential , diversity so consider-

able that , accord ing toSt. Thomas , there are not twoAngels Ofthe same species, but that each of them is a species by himself,why not certain Angels be more pure spirit. of a consequentlyvery superior nature , and others corporal , therefore of a less

perfect nature, d iffering thus from each other in their corporal

or incorporal substance" This doctrine has the advantage of

solv ing the otherwise insoluble contrad iction between two

OEcumenical Councils, namely , the Seventh General Synodand the above-ment ioned Council of Lateran. For. during thefifth sitt ing Of the Synod , the second Of Nicea, a book was in-

trodued written by John of Thessalonica against a pagan phil-

OSOpher, whereinoccur the fol lowing proposit ions : RespectingAngels, Archangels and their powers, towhich I adjoin our ownSouls, the Cathol ic Church is really of Opinion that they areintell igences, butnot ent irely bod iless and senseless, as youGen-

t iles aver. She. onthe contrary , ascribes to them a subti lebody , aerial or igneous, accord ing towhat is written : Hemakes

the spirits His Angels. and the burning tire His Mi nister. And,futther on, Although not corporal inthe same way as our-

selves, made of the four elements, yet it is impossible to say thatAngels, Demons and Souls are incorporal , for they have been

seenmany a t ime. invested with their own bod ies , by thosewhose eyes the Lord has opened . And after that book had


been read through before all the Fathers in Council assembled ,Tharasius, the Patriarch of Constant inople, submitted it to theapproval of the Council , with these words :

“The Father show1

eth that Angels should be pictured , since their form canbe de-

fined , and they have been seen inthe shape of men.

” Without

a dissent the Synod answered :“Yes, my Lord .

”

This explains itself, except that it is remarkable in that thecomposit ionof both manand the Elementals was understood .

“Made in the same way as ourselves, made of the four ele-

ments. It is in this that mandifiers from the Elemental . Manis made of the four elements, and. consequently , is both mortaland Immortal. The Fire, or element of Fire, gives him his soul ,his power to love and his Immortal ity . The Elementals areonly of one element , and , consequently , unless they cancomeinto natural connection with a humanbeing cannot be Immor-

tal.

They have been seen by those whose eyes the Lord hadopened . This alsois true. When man, through certainSouldevelopment , has reached a state where the Spiritual S ight is

opened , he can see,notonly the Angels, which are d istinct fromthe Elementals, but he can see the Elementals also. This isnoidle dream , as the writer knows many who can and do holddai ly intercourse with these Elementals, and knows of one Ini-

t iale whohas been instrumental inbringing about the Immor~

tal ity of more than one hundred Elementals of Fire.

The Angels must not be confounded w ith the Elementals, forall Angels are eternal in that they are the messengers of God.

Such Angels may and do appear tomen, but they have noih -

tercourse with men, since there is noneed of it , and , therefore,nodesire. Desire is the law that rules in all things.

17. I premise that the word Angel applies not indeed to thekind , but tothe office. The Holy Fathers are agreed thereupon.

(St. Ambrose , on the“Epistle to the Hebrews ;

”St. Austin ,

City of God ;”St. Gregory

“Homi ly 34onScripture,

”St.

Isidorus, Supreme Goodness. An Angel , very truly says

St. Ambrose , is thus styled , not because he is a spirit , but onaccount of his otiiee. Nunt ius in Lat in, that is to say, Messen-

THE DIVINE MYSTERY.


g‘

er. It follows that whoever is entrusted by God with a mis-

sion , be he spirit or man , may be called anAngel, and is thuscalled in the Holy Scriptures, where the following words areappl ied to Priests, Preachers and Doctors , who, as Messengersof God, explain to menthe Div ine Will. (Malachi, chapter 2;v.

“The Priest’s lips should keep knowledge, and they

should seek the law at his mouth, for he is the Angel of theLord of Hosts . The same prophet , chapter 3 ; v . 1, bestows

the name of Angel onSt. Johnthe Bapt ist , when saying :“Be-

hold Iwill send my Angel , and he shall prepare theway beforeme. That this prophecy literally appl ies toSt. John the Bar-

fist is test ified by our Lord Jesus Christ inthe Gosple accord-

ing toSt. Matthew, chapter 11; v . 10. St i l l more :“God him-

self is called anAngel , because he has been sent by His Fathertoherald the law of mercy . Towitness, the prophecy of Isiah ,chapter 9; v . 6 , according tothe Septuagint ,

“He shall be called

anAngel Of Wonderful Counsel . And more plainly sti ll inMalachi , chapter 3 ; v. 1:

“The Lord whom youseek shall sud-

denly come to his temple, eventhe Angelof the covenant whom

ye delight in ,”a prophecy which l iterally appl ies to our Lord

Jesus Christ . There is, consequently , nothing absurd inthecontention that some Angels are corporal , since men, whoas-

suredly have a body , are called Angels.

18. I premise that Holy Scripture and ecclesiastical tradit iondo not teach us anything beyond what is required for the sal-

vat ion of the soul , namely , Faith, Hope and Charity. Conse-

quently . from a thing not long being stated , either by Scriptureor trad ition , it must not be inferred that that thing is not inex-

istence. For instance , Faith teaches us that God, by His Wordmade things v isible and invisible, and also that through the

merits of our Lord Jesus Christ. grace and glory are conten'

ed

on every rat ional creature. Now, that there is another world

thanthe one we l ive in , and that it be peopled by mennot born

of Adam,but made by God in some other way , as is impl ied

by those who bel ieve the lunar globe to be inhabited ; or, fur-

ther, that in the very world we dwell in, there be other rationalcreatures besides manand the Angelic Spirits, creatures general-

THE DIVINE MYSTERY.

‘

THE DIVINE MYSTERY:


23. Answer : It is anart icle of bel ief , expressly laid downby

the Counci l of Lateran. that whatever is infact and at present ,was made inthe originof the world . By His all-mighty virtue ,God, from the beginning of time , raised together fromnothingboth orders of creatures, spiritual and corporal . Now,

those

animals also would be included inthe general ity of creatures.

As to their format ion, it might be said that God Himself ,through the med ium of Angels. made their body as He d id

man’s,towhich anImmortal spirit was tobe united . That bodybeing of anoblernature thanthat of other animals, it was meetthat it should be united toanincorporal and highly noble spir-

it .

24. Q uest ion: Would those animals descend from one indi-

vidual , as all mendescended from Adam ; or, onthe contrary ,would many have beenmade at the same t ime , as was the casefor the other l iv ing things issued from earth and water, whereinwere males and females for the preservat ionof the kind by gerr-

crat ion" Would there be amongst them a d ist inction between

the sexes" Would they be subject tobirth and death, tosenses,

passions, want of food , power of growth" If so, what their

nutrit ion" Would they lead a social l ife , as mendo" By whatlaws ruled"Would they bui ld up cit ies for their dwell ings, cul-

tivate the arts and sciences, hold property , and wage war be-

tweenthemselves, as menare wont todo"

25. It may be that all descend from one ind iv idual , as mandescended from Adam. It may be, also, that anumber of malesand females were made init ially , whopreserved their kind by

generation. We will further admit that they were bornand die ;that they are div ided intomales and females, and are moved bysenses and passions, as menare ; that they feed and grow ac-

cording tothe si ze of their body . Their food , however, instead

of being gross, l ike that required by the humanbody , must bedelicate and vapory , emanat ing through spirituous etfluvia fromwhatever in the physical world abounds with highly volat i lecorpuscles, such as the flavor of meats, the fume of wine , thefragrancy of fruit , flowers, aromat ics, which evolve anabund-

ance of those effluvia unti l all their subti le and volat ile parts

THE DIVINE MYSTERY.

THE DIVINE MYSTERY.

have completely evaporated . Totheir being able to lead a so-

cial l ife , with distinctions of rank and precedence ; totheir cult i-

y at ing the arts and sciences , exercising functions, maintainingarmies, building up cities, doing, inshort , whatever is requisite

for their preservat ion, l have inthe mainnoobject ion .

I would refer the student to the book“The lrreconcilable

Gnome” for the reasonwlw there are Elementals , or why the

Elementals are not humaninevery sense as we are. Iwould ,also, refer the student to the private work

“The Mysteries of

O siris for the explanat ionof the first“fall” of man.

What the Father has tosay regard ing the food of the Ele-

mentals, is ent irely and absolutely correct . This explains why ,

in the process of Soul Development , the Neophyte uses incense.

Using incense has a triple meaning. lt helps the Neophyte to

openthe Soul sight ; it attracts the Elementals because it proves

tothem that there is one whodesires their companionship, andit is alsoa food for them.

The Father here further clears the quest ionas tothe differ-

ence betweenthe Elementals and the Vampires, or disembodiedsouls.

The Elementals donot l ive uponthe vital ity of hu-

manity , but upon such food as before stated . The

Vampires l ive ent irely uponhumanvital ity .

A MYSTERY.

It is a well known fact that seldom is a drunkardkilled while ina drunkenstate. It does not matterinto how dangerous a place he may go, he usuallycomes out safe. This is the reason: Whena manisdrunk he is inan ent irely negat ive state. Whi le inthis state, more especially if stupefied ,

these disembod-

ied souls , whoare earth-bound , caneasi ly absorb thevital ity they require inorder tol ive. This they do,and i t is, therefore, to their great benefit to see that

such a slave is not killed , for were he or‘

she ki lledtheir food would at once cease, and it would meantheir death. It is, therefore , their desire that such neg-

atives— Vampire slaves- shall not come toany harm ,

THE DIVINE MYSTERY.

THE DIVINE MYSTERY.

and they watch over them carefully .

Sooner or later, they have’

accompl ished their desireand no longer need such a negative. The result is thatthey no longer protect such drunkard , and deathcomes whi le he is insome drunkenstate, and the ver-

dict is“heart failure.

”

This is alsothe reasonwhy it is sohard toreforma drunkard . He may stop for months at a t ime, but

it is only by exert ing his wi ll that he can keep away

from drink. There is always that“something

”urg-

ing him todrink , unt il this desire becomes sopower-

ful that he wi l l start drinking again.

The greater part of Mediumship also comes underthe same head ing. The vast majority of med iums arenot honest , neither are they liv ing a pure l ife. These

d isembod ied Vampires come intotouch with them be-

cause they are Negat ives. They give them a certain

amount of knowledge , inexchange for which they re-

ceive enough v ital ity to l ive. Gradually the mediumbecomes soabsolutely sucked dry of vital ity that thereis a physical and mental breakdown.

l naturally donot refer tothat pure, conscious me-

diumship where the medium is both pure, developedand honest , but tothat universal , commercial med i-

umship abound ing onevery hand .

26. Q uest ion : What would their figure be- humanorother-

wise"

27. As regards their figure, we7

neither canor should be af-

firmat ive , since it escapes our senses, being toodel icate for oursight or touch. That we must leave tothemselves, and tosuch

as have the priv i lege of intuitive acquaintance wi th immaterialsubstance. But

, sofar as probabi l ity goes, I say that their fig-

ure tal lies with the humanbody , save some d ist inctive pecul iar-

ity, should the very tenuity of their bod ies not be deemed suf-

ficient. l am led tothat considerat ionthat of all the works of

God, the human frame is the most perfect , and that whi lst allother an imals stoop to the ground , because their soul is mortal ,

THE DIVINE MYSTERY.

TIIE DIVINE MYSTERY.

THE DIVINE MYSTERY.

er hand , there being nomaterial or gross matter intheir make-

up, they may appear ind ifferent form s ind ifferent people.

It is with pleasure that we here give the picture of one of theElementals of Fire , the Salamanderine . This is from that beau-

t iful work,The S alamanderine ,

which we hope to issue at anearly date.

The student should care fully note the statement : That we

must leave to themselves, and tosuch as have the privi lege ofintuitive acquaintance with immaterial substances.

”This, from

a holy Father, is of vast import ance. It is really through theIntuit ive faculty that one can first become acquainted with theElementals. This cancome only through Soul development .28. Q uest ion

' Would these animals be subject todiseases,infirmitie s , sl -e p, food , drink, ete.

"

THE DIVINE MYSTERY.


29. Their bodies, though subtile, being material , they would ,of course , be l iable to decay . They might , therefore, suffer from

adverse agencies, and consequently , be diseased ; that is , theirorgansmight not perform, or painfully and imperfectly performthe office assigned to them, for therein consist all diseases what-

ever with certain animals, as has been dist inctly explained bythe i llustrious Michael Ettmullat,

“Physiology , C . V. thesis I.

Insooth, their bodies be ing less gross than the human frame ,comprising less elements mixed together, they would not soeasily suffer from adverse influences, and would , therefore. beless l iable to d isease than man. Their l ife would also exceed

his, for the more perfect ananimal , as a species , the longer i s

days. Thus mankind whose existence extends beyond that ofother animals. For Idonot bel ieve in the centenary existenceof crows, stags, ravens , and the like, of which Pliny tells hiscustomary stories ; and although his dreams have been re-echoedby others without previous inquiry , it is noless clear that beforewrit ing thus, not one has faithfully noted the birth or death ofthose animals. They have been content with taking up thestrange fable, as has been the

’

case wi th the Phenix , whose lorr-

gevity is d iscarded as a story by Tacitus, Annals,” B . 6. It

were, therefore, tobe inferred that the animals we are speakingof would l ive longer st ill than man, for, as shall be said hereaf-

ter, they would be more noble than he. Consequently , also,would be subject tothe other bodily affections , and require restand food . Now, as rat ional beings , amenable todiscipl ine, theymight also continue ignorant , if their minds did not receive theculture of study and instruction , and some amongst them wouldbe more or less versed inscience , more or less clever, accordingas their intell igence had been more or less trained . However,generally speaking, and considering the whole of the species,they would be more learned than men, not from the subti lityoftheir bodies, but perhaps because of the greater activ ity of theirminds or the longer space of their l ife, which would enablethem to learnmore things thanmen. Such are indeed , themot ives assigned by St. Aust in(

“Div in . Demon. Ch. 3, and

"

Spirit and Soul , Ch. to the prescience of the future in

THE DIVINE MYSTERY.


Demons. They might indeed suffer from natural agencies, butthey could hardly be killed , onaccount of the speed with which

they can escape from danger.

Inthe main, the holy Father is right in his conclusions. How-

ever, these Elementals do not suffer from d iseases, for the rea-

son that a single Element cannot suffer. Before manfell into

the material form , he felt neither sorrow or joy. Consequently

he desired toknow. Through this desire he fell intothe ma-

terial form with all its sorrows and joys. The Elemental does

not suffer from d isease. Its death is a natural death from old

age , as should be the death of man. However, immed iatelythat anElemental has been married with the human , it will

know both sorrow and joy , and be subject tonearly all the sor-

rows and pains of the human. This is the Law.

30. Would these animals be borninoriginal sin, and havebeen redeemed by the Lord Christ" Would the grace havebeenconferred uponthem, and through what sacrament" Un-der what law would they l ive , and would they be capable of

beat itude and damnation"

31. It is anarticle of belref that Christ has merited grace and

glory for all rat ional creatures without except ion. It is alsoanarticle of bel ief that glory is not conferred ona rat ional creatureunti l such creature has beenpreviously endowed with grace,which is the d isposit ionof glory . Accord ing toa l ike art icle,

glory is conferred by merits. Now, these merits are grounded

onthe perfect observance of the commands of God, which isaccomplished through grace. The above quest ions are thus

solved . Whether those creatures d id or d id not sinoriginallyis uncertain. It is clear, however, that if their-first parent had

sinned as Adam sinned , his descent would be borninoriginalsin

, as menare born. And, as God never leaves a rat ionalcreature without a remedy , so long as it treads the way , if these

creatures were infected with original or actual sin, God wouldhave prov ided them with a remedy ; but whether it is the case ,and of what kind is the remedy , is a secret betweenGod and

them. Surely , if they had sacraments ident ical with or d iff er-

ent from those inuse in'the humanChurch mil itant, for the

THE DIVINE MYSTERY.

THE DIVINE MYSTERY . 61

clared that Demons were beings of animal kind , passive souls ,rat ional intelligences, aerial bod ies. everlasting ; and they gavethem the name of Demons, wh ich of itse lf is nowise offensive,since it means

REPLETE WITH WISDOM.

Sothat when authors allude to the Devil (or Evil Angel ) theydo notmerely call him Demon . but Cacodemon ; and sav l ike-

wise Eudemon , when speaking of a good Angel . Those crea-

tures are alsomentioned in Scripture and by the Fathers.

34. Now, that we have proved that those creatures are possi-

ble, let us goa step further, and show that they exist . Takingfor granted the truth of the recitals concerning the intercourseof Incubi and Succubi with mortals, recitals so numerous thatit would look l ike impudence to deny the fact. as is stated bySt. Aust in, whose test imony is given , I argue : Where the p

e -

culiar passion of the sense is found , there. also, of necessity , isthe sense itself ; for, accord ing tothe principles of phi losophy ,

the pecul iar passion flows from nature , that is tosay. where the

acts and operations of the sense are found , there alsois the

sense , operations and acts being but its external form. Now,

those Incubi and Succrrbi present acts, operat ions, pecul iar pas-

sions,’

which spring from the senses. They are, therefore , eu-

dowed with senses. But senses cannot ex ist without concomi-

tant composite organs, without a combinat ions of soul andbody . lncubi and Succubi have , therefore , soul and body , and.consequently , are animals : but their acts and operat ions are ,also, those of a rat ional soul . Their soul is , therefore , rat ional ,and thus, from first tolast , they are rational animals.

The student must read Spiri ts”for

“Soul.

”for if these Ele-

mentals had a soul they would be Immortal. They have body

and spiri t , but the sou l , the immortal part , canonly comethrough marriage with the human, orthat which already is Im-

mortal .35. The Evil Spirits, the incorporal Demons. which have to

dowith Black Magicians and Sorcerisrn, constrain them to de-

monworship , tothe abjurat ionof the O rthodox Faith, to the

commission of encharrtmerrts and foul crimes, as prel iminary

THE DIVINE MYSTER Y.


condit ions to the infamous intercourse. Now, lncubi pretend tonothing of the kind . These are, therefore, noevil spirits. Last-

ly , as written by Guaccius, at the mere utterance of the nameofJesus or Mary , at the sign of the Cross, the approach of holy

relics or consecrated objects, at exorcisms, at adj urat ions or

priest ly injunctions, the Evil Demon either shudders or takes tofl ight , or is agitated and howls, as is daily seen with energumensand i s shown by numerous narrat ives of Gauccius cencerningthe nightly revels of Black Mmgimfi and unholy Mediums.The lncubi , on the contrary , stand all those ordeals without

taking to fl ight or showing the least fear.

36. Now, if the ev il Demons, subdued by our Lord JesusChrist , are stricken by fear by his name , the cross and the holythings ; if , on the other hand , the good Angels rejoice at- thesesame things without , however, inciting mento sinnor to giveoffense toGod, whilst the lncubi , without hav ing any dread ofthe holy things, provoke to intercourse , it is clear that they areneither evil Demons nor good Angels. But it is alsoclear that

they are not men, though endowed with reason. What , then ,are they"Supposing them tohave reached the goal , and to be

pure spirits, they would be damnedor blessed , for correct theol-

ogy does not admit of pure Spirits on the way to salvat ion. If

damned , they would revere the name and the cross of Christ ; ifblessed , they wou ld not incite mento intercourse. They would ,therefore , be different from pure spirits , and thus have a body ,and be onthe way tosalvat ion.

37. As another principal proof ofour conclusion regard ingtheex istence of these animals, inother words, respecting the cor-

poreity of Incubi , is adduced by the test imony of St. Hierony-

mus inhis“Life oft -St. Paul , the First Hermit . St. Anthony ,

says he, set out ona journey tov isit St. Paul. After travel ingseveral days he met a Centaur, of whom he inquired the her-

met’s abode. Whereuponthe Centaur, growl ing some uncouth

and scarcely intelligible answer, shew the way with his out-

stretched hand , and fled with the utmost speed intoa wood .

The Holy Abbott kept onhis way , and, in a dale, met a l itt’

e

man, almost a dwarf, w ith creeked hands, horned brow , and

THE DIVINE MYSTERY.


his lower extrem it ies ending with goats’feet. At the sight of

him , St. Anthony stood st ill , and , fearing the arts of the Dev i l ,comforted himself with a sign of the cross. But

, far from run-

ning away , or even seeming frightened at it , the l ittle fellow

respectfully approached the old man, and tendered him as a

peace offering dates for his journey. The blessed St. Anthony

then inquired whohe was.“I am a mortal , repl ied he,

“and

one of the inhabitants of the Wilderness,whom Gentility , underits varied delusions, worships under the names of Fauns, S atyrsand lncubi . I am ona mission from my flock. We requestthee to pray for us unto the common God, whom ye know to

have come for the salvat ion of the world , and whose praise issounded all over the earth.

”Rejoicing at the glory of Christ ,

St. Anthony , turning his face towards Alexandri a , and stri kingthe ground with his staff , cried out:

“Woe be unto thee, thou

harlot city , whoworshipest animals as Gods"” Such is thenarrat ive of St. Hieronymus , who expat i ates at length on the

fact , explaining its import in a long discourse.

38. It were indeed rash todoubt the truth of the above reci-

tal, constantly referred toby the greatest of the Doctors of the

Holy Church, of St. Hieronymus, whose authority no Cathol ic

will ever deny . Let us, therefore, invest igate the circumstancesthereof which must clearly confirm our opinion .

39. We must observe that if ever a saint was assai led by thearts of the Demon , saw throw his infernal dev ices, and carried

off v ictories and trophies from the contest , that saint was St.Anthony , as is shown by his l ife, written by St. Athanasius.Now,

since in that l ittle manSt. Anthony d id not recognize adev il but ananimal, saying,

“Woe unto thee, thou harlot city ,who worshipest animals as Gods"” it is clear that it wasnodevil or pure spirit ejected from heaven and damned , but somekind of ananimal . St i ll more. St. Anthony , when instructinghis friars and caut ioning them against the assaultsof the De-

mon, said to them. as related in the Roman Breviary Festival

of St. Anthony , Abbot ,” B . I. )

“Bel ieve me,my brethren, Sa -

tandreads the v igi ls of pious men,their prayers, fasts,voluntarypoverty, compassion and humility ; but , above all, he dreads

THE DIVINE MYSTERY.


to the human beings for such prayer. They would then go

direct tothe Godhead for their salvat ion, or Regenerat ion . Thisi s not possible. Consequently there is but one way. They

must appeal tomank ind, and manmust help them to Immor-

t ality. It is the only way for them .

43. We must observe that the l ittle manprofessed tobe del-

egated by others of his k ind. when saying,“I am on a mission

from my flock ,” words from which many inferences may be

deduced . One is, that the l ittle manwas not alone of his kind ,anexcept ional and solitary monster, but that there were manyof the same species , since congregat ing they made up a flock ,and that he came in the name of all ; which could not havebeen , had not the will of the many centered inhim. Anotheri s

,that those animals held a social l ife, since one of them was

sent in the name of the many. Another is, that , although l iv-

ing in the Wi lderness. it is not assigned tothem as a permanentabode ; for St. Anthony having never previously beeninthatdesert , which was far distant from his herm itage, they cou ldnothave known whom he was, nor what his degree of sanctity . It

was, therefore , necessary that they should become acquaintedwith him elsewhere, and, consequently , that they should havetravelled beyond that Wilderness.

44. We must observe that the l ittle mansaid he was one ofthose whom

“the Gent iles, blinded by error, called Fauns, Sa-

tyrs and Incubi ; and by these words is shown the truth of ourprincipal proposit ion , that Incubi are rat ional animals, capableof beatitude and damnat ion.

45. The apparation of such l ittle menis of frequent occur-

rence in metalle mines, as is written by Gregorius Agsicola, inhis book

“De Animal-Subterran. They appear to the miners

clothed l ike themselves, play and caper together, laugh and t i t-

ter, and throw stones at them for the sake of amusement. A

sign , says the above named author, of excellent success, and ofthe find ing of sonre branch or body of a mineral tree.

This is true , but only one kind of Elementals canever befound inthe mines. These are the

“Gnomes, or Elementals

of the earth.

THE DIVINE MYSTERY.

rem: me E MYSTERY. 71

46 . The only quest ion which remains to be answered is this :Whence do those l ittle men, or lncubi , dwell" Tothat I reply :

Some are earthly , some aqueous, some aeri al , some igneous ;that is to say , that their bodies are made of the most subtile

parts of the elements. Their dwell ings w ill , consequently , befound in that element which corresponds to their bodies. Igne-

ous lncubi , for instance, will only stay forcibly.may be wi ll notstay at all, in water or marshes, which are adverse to them ,

Thus with the others also. We see the l ike happen to men,who, accustomed to thicker air, cannot reach certain lofty ridg-

es of the Alps, where the air is too subti le for their lungs.

47. St. Austin , then , in his Commentary onGenesis,” book

2, chapter 17, writes as follows concerning Demons : They

have the knowledge of some truths, partly through the moresubtile acumen of their senses, partly through the greater sub-

tility of their bodies,”and book 3, chapter 1,

“Demons are

aerial animals, because they partake of the nature of aerial bod-

ies.

”Inhis Epistle 115 to Hebridius he affirms that they are

“aerial or ethereal animals, endowed with very sharp senses.

”

Inthe“City of God,

” book 11, chapter 13, he says that“The

worst Demon has an aerial body . Book 21, chapter 10, he

writes : The bodies of certainDemons, as has been bel ieved bysome Ieamed men, are even made of the thick and damp air

which we breathe.

” Book 15 , chapter 23“He dares not de-

fine whether Angels , with anaerial body , could feel the lust

which wou ld incite them to communicate with women. Psalm

14, he observes that“the body of Angels is inferior tothe sou l .”

And inhis book“De Divinit Daemonum” be everywhere, and

especially chapter 23, teaches that“Demons have subt ile bod-

Hres.

Regarding the food of the Elementals, or Incubi , let us see tothis, also.

48. l deduce that , being animals, consequently reproduciblethrough generation and l iable tocorrupt ion , they require food

for the restoration of their corporal substance wasted by efflu-

via. For the l ife of every sensible be ing consists in nothingelse but the motion of the corporal elements which flow and

THE DIVINE MYSTERY:


ebb, are acqu ired , lost and recruited by means of substancessp irituous, yetmaterial , assimilated by the l iving things, eitherthrough inhalat ion of air or by the fermentat ion of food whichspiritualizes its substance .

49. But their bodies be ing subtile, equally subtile and delicatemust be its food. And , j ust as perfumes and other vaporousand volati le substances, when adverse to theirnature, offend and

put them to fl ight , inthe like manner, when agreeable, they de-

l ight in and feed upon them. Now,as is writtenby Cornel ius

,

“Manna is nothing but anemanat ionof water and earth, refin-

ed and baked by the heat of the sun, and thencoagulated andcondensed by the cold of the following night .

”O f course, I

am speaking of the manna sent down from Heaven for thenourishment of the Hebrews, and which differs

,all in all, from

nostrate or med icinal manna. The latter, infact , accord ing toEttmuller,

“is merely the j u ice or transudat ionof certain trees

which, during the night , gets mixed up with dew, and, the nextmorning, coagulates and thickens inthe heat of the sun. The

manna of the Hebrews, onthe contrary , derived from other

principles, far from coagulating, l iquified inthe heat of thesun

, as is shown inScripture. The manna of the Hebrewswas,therefore, undoubtedly of the most subtile substance , consist ingas it did of emanations of earth and water, and be ing d issolvedby the sunand made todisappear. Consequently , it may wellhave beenthe food of the animals we are speaking of, and thushave beentruly called by Dav id

“Bread of Angels.

50. We have another authority inthe Gospel accord ing to

St. John, chapter 10, verse 16 , where it is said :“And other

sheep l have, which are not of this fold . Them 1must bring,a 1d they shall hear my voice, and they shall have one fold and

ore shepherd . If we inquire what are those sheep which are

of that fold , and what the fold of which the Lord Christ speak-

eth,we are answered by all commentators that the only fold of

Christ is the Church towhich the preaching of the Gospel was

to bring the Gent iles, sheep of another fold thanthat of the

Hebrews. They are , infact , of opinionthat the fold of Christ

wa s the Synagogue, becauseDavid had said, Psalm 95, verse 7

THE DIVINE MYSTERY.

THE DIVINE MYSTERY . 77

well be understood those rat ional creatures, or an imals , of whomwe have been treat ing hitherto. They being, as we have said ,capable of beat itude, and Jesus Christ being the moderator be-

tween God and man, as alsoeverv rat ional creature (forrat ion-

al creatures attain to beat itude in considerat ion of the merits ofChrist , through the grace he conferred upon them,

without

which beat itude is impossible of attainment , ) every rat ional

creature must have cherished , at the same time as the faith i n

God, the hope of the advent of Christ , and have had the revel-

at ion of his nat iv ity in the flesh and of the principlesof the lawof grace. Those were, therefore, the sheep which were

“not of

human fold ,”and which Christ had tobring ; the sheep which

were tohear his voice, that is, the announcement of his adventand of the evangel ical doctrine, either directly through him orthrough the Apostles ; the sheep which, partaking with menofheavenly beat itude, were to realize

“one fold and one shep-

herd .

”

54. Tothis interpretation , which I hold to be in no way im-

proper, force is added by what we related , according toSt.Hieronymus, of that little manwho requested St. Anthony to

pray for him and his fellows, untothe common God, whom heknew tohave suffered inhumanflesh. For it implies that they

were aware of the advent and of the death of Christ , whom, as

God, they were anx ious topropit iate , since sought , tothat ef-

feet , the intercessionof St. Anthony .

What we have hithertodeduced , accord ingly solves the ques-

t ion as tohow a womancanbe got with chi ld by anIncubus

(Elemental . ) Infact , it cannot be brought about by the vita

assumed fromman, agreeably tothe commonopinionwhichwe confuted . It follows, therefore, that she is d irectly impreg-

nated by the vita of the Incubus, which, being ananimal andcapable of giv ing l ife , has the v ita of his own. And thus isfully explained the begett ing of Giants from the intercourse ofthe Sons of God with the Daughters of men; for that inter-

course gave birth toGiants who, although like untomen, wereof higher stature , and, though begottenof Demons , and conse-

quently of great strength, yet equalled them neither inmight

THE DIVINE MYSTERY.


nor in power.55. Inconfirmat ion of the above inference, we observe thatan imals sprung from the mixing of different k inds do not breed ,but are barren , as seen in certain kinds.Now, we do not read of Gi ants hav ing been begotten ot oth-

er Gi ants, but of their having been born of the Sons of God,that is Elemental , and the Daughters of men. Being thus be-

gotten of the vita of the Elemental mixed with the human v ita,and being, as it were, an intermediate species between them andman, they had no generative power.

56 . It will be retorted that , if the generat ion of Giants had

really come from the combined vita of Incubi and women ,Giants would st ill be bornin our t ime, since there is nolack ofwomen whohave intercourse with Incubi,as shown by the Actsof St. Bernard and Peter of Alcantra.

57. Now, it must be observed that , after the flood, the air,

which surrounds our earthly and aqeous globe, became , from

the clamp of the waters , thicker than it had been heretofore ;and damp being the principle of curruption, that may be thereason why mendo not l ive as thev d id before the flood . It is

also onaccount of that thickness of the air that ethereal andigneons Demons, more corpu lent thanthe others, cannolong-

er dwell inthe thick atmosphere, and if they do descend into itoccasionally , doso only by force, much as divers descend intothe depths of the sea.

58. Before the flood , when the air was not yet sothick , De-

mons came uponthe earth and had intercourse with women.

Thus procreat ing Giants whose stature was nearly equal to that

of the Demons , their fathers. But now it is not so. The In-

cubi who approach women are equeous and of small stature.

That is why they appear inthe shape of little men, and, beingaqueous, they are more lecherous. Poets have depicted Venusas bornof the sea, in order toshow, as explained by mytholo-

gists, that lust takes its source from damp. When, therefore,Demons of short stature impregnate women nowadays, thechildrenthat are born are not Giants, but menof ord inary size.

It should , however, be known that when Demons have inter-

379032A

THE DIVINE MYSTERY.


course with women in their ownnatural body , without havingresourse to any disguise or art ifice , the women do not see them,

or, if they do, see but analmost doubtful , barely inv isible, shad-

ow. But when they want tobe be seen they assume a visible

disguise and a palpable body . By what means this is effectedis their secret , which our shortsighted phi losophy is unable to

d iscover. The only thing we know is that such disgui se ofbody could not consist merely in concrete air, since this musttake place through condensat ion, and, therefore, by the influ-

ence of cold . A body thus formed would feel cold like ice.

There is error in this, because it is not true that ou-

Iy the Elementals, that are aqueous , canhave inter-

course with earth people. The one reason why the

Salamanders , or Elementals of Fire, which were reallythe Giants , or Sons of God, donot appear more oftenis because they are but few, and these few come onlywhensome leader of the people is required . It is notthe air or dampness which prevents them from reach-

ing the earth plane , but the fact that there are few

vessels properly fitted for the Great Work . All thosewho have truly learned the 15 th Mystery canknowthese S alamanders, although not all cancome intod i-

rect touch with them .

The world does notneedGiants , and thus noGiantswould be born, for the law of Hermes is :

“Asabove

sobelow.

”The demand for Giants is no longer, and,

therefore, such would not be born, unless we under-

stand it as Mental , Moral , or Spiritual Giants.The means the Elementals use inorder tobecome

v isible is now know as material izat ion . However,eventhis they need not employ , since those whowanttosee them , and dosee them, are usually such as are

Spiritually Developed , or, as the author would haveit, such as have the percept ionof Intuilion.

59. As for intercourse with anIncubus, whereinis tobe foundno element , not eventhe least , of anoffence against Rel igion, it

is hard to discover a reasonwhy it should be more grevious

THE DIVINE MYSTERY.

THE DIVINE MYSTER Y.


come into contact with true humanity and be loved by such,for they can become Immortal through this love j ust as well asthrough the intercourse , if not more easily so, since intercoursemay lead to degradation . All that these Beaut iful Beings desirei s the love of those with whom they come intocontact . They

actually donot seek any other intercourse , but, l ike all womenof the earth plane, they would not refuse the one whom theythus love.

It may be questioned whether, tomy personal andabsolute knowledge these things are facts, I answer,they are absolutely true inevery respect . I know ofthose who, being Initiates of the "-Eth Brotherhood ,

have been able tosave hundreds of these Beaut ifulElementals. On the other hand , I know of manywhohave beenthe v ict ims of d isembod ied Vampires.

I have had both menand womentocome tome fromnearly every part of our country and plead with me

to help them get rid of these deadly Vampires whowere sapping their very l ife by sapping them of theirv ital ity . Inevery case I have beensuccessful . Thus

doI know that these things are absolute facts, and,through the following of these Laws for many years,without fai lure inany case, I know that they are

absolute.

The student wi ll excuse me for making these personal

marks, but they are required inorder toshow that the things

set forth are true.

FINIS .

THE DIVINE MYSTERY.

BY DR . P . B. RANDOLPH .

SEER SIIIP . Guide to Soul-S ight, Clairvoyance , orSonambulistic Vision, its arts and culture , wi th rules for itsattainment, giving not only the v iews of the author , but ofvarious Europeanand Asiatic adepts . Those desirous ofcul tivating the occult w i l l reve l inthe pages of th is manual .Price,

SOULWORLD. The Homes of the Dead . A work ded i-cated tothose whothink and fee l , whoare dissatisfied withcurrent theories and rash speculations regard ing the soul ,its origin, nature and destiny . Th is was the first work read

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EULIS . The greatest myste ry of all . Thi s work is be -

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“D iv ine A lchemy ” should have th is

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DIVINE MYSTERY.

CLYMER , Da. R . SWINBURNE. The Fraternity of the

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