A Treatise on Alchemical Magic – 7

March 7, 2007 at 6:18 pm (Occult History)

William Hayes

Chapter Seven: On the Qualities and Properties of Number

In all matters in which this Art is expounded, it is of great value to know the qualities and properties of Number, for as the ancient sage has said, everything is disposed according to numbers.

Know first that the further a number is away from unity, the more deeply it is implicated in matter, and that until all numbers become the sum of One then nothing of importance can be accomplished.

For numbers have not been cast out blindly into the world, but in accordance with the laws of harmony, they form the steadfast bond by which all things are mutually related.

One is the beginning, the source, light, unity and perfect stillness, the mystic center in which all is pure potential and possibility.

Two is the dark birth, hidden movement, multiplication and division, the horizontal world of cycles, the bridge of shadows, and the dance of delight.

Three is beauty, the charm of time, the trinity of emanations, the inner triangle of fire, the generative power, the number of wisdom and piety. And so for this reason we offer our libations and prayers three times.

Four is solidity, stability, the foundation, balance, the joining of the vertical and the horizontal, the cross of the elements, the number of the winds and seasons, and the sign of all outer activity.

Five is number of man, creative imbalance, alteration, change and magic, new growth, revelation, and divine justice.

Six is discovery and exploration, reconciliation, the turning of the realms of being, the faculties of perception, and the directions of space. In it the two triangles of fire and water meet, and give birth to the Soul.

Seven is the motherless virgin, the delight of all. In it the square and the triangle are joined. It is the number of the spheres, of good fortune, of auspicious coincidence, perfect order, the heavens, the virtues, the days of creation, the colors, the notes, and magical letters.

Eight is the path, the balance of opposing forces, the rose and wheel, the sign of the infinite, and the number of unceasing motion.

Nine is the triple synthesis, the threshold, the number of darkness, and of truth.

Ten is the created world, mathematics and commerce, the city, power, and fulfillment.

Eleven is complexity, excess, and abundant yet dangerous fortune.

Twelve is the circle, the signs of the hours, months, and the stars, the order of divinity, completeness, and fullness in unity.

In the twelve all is accomplished, and harmony rules. But man, reckless and ever thirsting to go beyond what is given, finds yet another number for himself. And thus we say thirteen is the number of bad fortune, birth and death, that which is out of balance and ripe for disaster.

At this point the manuscript breaks off

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A Treatise on Alchemical Magic – 6

March 5, 2007 at 1:05 pm (Occult History)

 William Hayes

 

Chapter Six: On the Five Lesser Arts Which Comprise Magic

The Great Art of Magic is composed of the Lesser Arts of Purification, Observation, Dissolution, Transformation, and Transcendence

The First Art is the Art of Purification. This does not need elucidation, but application. The signs of success are humility and gentleness. If one has not experienced these signs, then to proceed to the other arts will only cause madness.

The Art of Observation is this: to see within the dream the gates of the invisible.

Although the world appears as a rationally ordered whole, there are certain incongruities, certain illogical appearances that are out of sequence, which is to say, outside of time. You cannot cause these to appear. They will appear of their own accord when and where you least expect them. For this reason, the alchemist must be always attentive to appearance.

These appearances take the form of events. Within the dream all events are not alike. Interwoven in the normal flux of dream events are events of another order.

Those who are filled with desire are like those who are asleep. Even if they have been instructed in the nature of the dream, it will be of no benefit to them. Those without desire have the possibility to discern the actual nature of events and to change the flow of dreaming.

Where men see appearances, the alchemist sees spirits. Spirits are the presences that animate events within the dream. There are innumerable spirits. In character they are like water–they reflect the magician’s own energy. Darkness will find darkness, and light will find light.

Thus the alchemist understands that all activity is daimonic. Nothing in the dream occurs without the presence of spirits. The highest spirits are deities. They can appear anywhere at any time in any form they choose. Their wisdom and goodness are without limit.

Spirits reveal themselves in those events that are outside of time. The alchemist who would perfect the Art of Observation will allow the spirit to lead them to the deity. In this way, one dissolves the dream.

The Art of Dissolution must be practiced with great patience. As the alchemist begins to dissolve the dream, having uncovered the real presence that lies within it, he must carefully guard against elation and depression. For until these threads are cut, there can be no dissolution. Even if his effort come to naught a hundred thousand times, an alchemist must not grow weary. For he who waits calmly at the door will soon enough find it ajar.

The Dissolution is the first Transformation. When what is solid becomes liquid and what is liquid becomes space and what is space becomes solid the whole is known and the sphere is revealed in the circle.  The Imminent and the Transcendent are joined. By the ordinance of all good providence, and the grace of provident goodness the temple of flesh is vanquished and the spirit is set free. It cannot go back – it has found the wind that sweeps the world and the world the wind has never swept.

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A Treatise on Alchemical Magic – 5

March 3, 2007 at 5:41 pm (Occult History)

 William Hayes 

Chapter Five: On the Transformation of the Primordial Matter

He who would achieve this must learn through the grace of God how to transform  primordial matter into light and thus bring perfection to nature.

This matter is found in all things. It is familiar to all and despised by many. Next to the human soul, it is the most beautiful and most precious treasure one can possess.

This transformation is accomplished only by fire. For he that would achieve it must fix the Sun in Heaven in such a way that its light shines without ceasing.

When the two dragons are set one upon another, the male and female are released. The primordial matter must then undergo death by fire. From this fire the soul of matter is preserved and condensed into liquid and brought into the body of the resurrection. This child-like body must be nourished until it whitens. Thus is the first perfection accomplished.

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A Treatise on Alchemical Magic – 4

March 1, 2007 at 10:06 am (Occult History)

Chapter Four: On the Signs and Virtues of the Spheres

One can determine whether one is in conflict or in favor with the spheres by observing closely the virtues and signs arising from them.

One in favor with the Moon is kind and gentle, nourishing, full and expansive, and fortunate. If one is in conflict with the Moon, one becomes heavy and irritable, abrupt, unkind, fearful, harsh, and cruel.

One in favor with Mercury is intelligent, prudent, clever, sensible, quick, capable of great learning, inventive, logical, observant, skillful in argument, philosophical, accurate in speculation, and well-adapted to the sciences and mysteries. One in conflict with Mercury is forgetful, frivolous, foolish, inconsiderate, careless, inconstant, predisposed to error, fraudulent, deceitful, and empty of truth.

One in favor with Venus is pure, virtuous, affectionate, compassionate, refined in taste, amicable, polite, joyous, pious, serene, sincere, honest, and radiant. One in conflict with Venus is dull, vain, inconstant, careless, unsteady, faithless, dissolute, licentious, impure, slanderous, and impious.

One if favor with the Sun is benevolent, industrious, honorable, brilliant, temperate, praiseworthy, and glorious. One in conflict with the Sun is cruel, obstinate, depraved, debased, and evil.

One in favor with Mars is noble, brave, versatile, powerful, daring, bold, confident, competent, skillful in command, inventive, cheerful, honest, and friendly. One in conflict with Mars is cruel, sanguinary, pitiless, restless, hostile, quick to anger, ungovernable, treacherous, avaricious, quarrelsome, violent, and impulsive.

One in favor with Jupiter is generous, helpful, just, gracious, reverent, joyous, courteous, lofty, liberal, noble, fond of learning, judicious, merciful, fortunate, sincere, skillful in counsel, competent in government, cheerful, affectionate with family, dignified and philosophical. One in conflict with Jupiter is prejudiced, careless, indifferent, frivolous, fanatical, affecting of wisdom, foolish, arrogant, dishonest in art, gullible, dull, vain, and empty,

One in favor with Saturn is careful, strong, profound, austere, singular, virtuous, respectful, well-intentioned, helpful, frugal, affectionate, mild, prudent, and patient. One in conflict with Saturn is envious, ill-disposed, indiscriminate, weary, empty of affection, incapable of enjoyment, superstitious, inflexible, suspicious, incapable of friendship, faithless, without ambition, morose, hypocritical, bigoted, idle, and useless.

The one skilled in this Art pays close attention to all signs of character. Thus by attending to virtue and vice one can determine the source of favor and conflict and apply the proper remedies and antidotes in order to bring the elements and spheres into harmony.

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A Treatise on Alchemical Magic – 3

February 26, 2007 at 6:29 am (Occult History)

Chapter Three: On the Nine Mirrors

To work this magic, one must know the way which appearances have come to be, for it is not random how things have assumed their roles and stations. For the One has reflected itself in nine mirrors, each with its own qualities.

The deepest and darkest mirror is that of Orcus. Its time is night, and its beings are shades and shadows. It is reached through the Isle of the Dead. Its color is black. Its substance is coal. Its jewels are obsidian and onyx. The virtue discovered there is truth. Its vice is poverty. Its presence is marked by the appearance of bats, crows, and coyotes. It rules over all magics of wealth and its essential power is darkness.

The mirror of our dreams is that of Earth. Its time is day, and its beings are humans, animals, and spirits. One is born there through the Isle of Desire. Its color is green. Its substance is clay. Its jewel is emerald. The virtue there is receptivity and the vice stagnation. It rules over all magics of abundance and its essential power is desire.

Above the Earth is the mirror of the Moon. Its day is Monday and its beings are the spirits of the ancestors. It is reached through the Isle of Fortune. Its color is white. Its metal is silver. Its jewel is the pearl. Its virtue is compassion and its vice cruelty. It rules over the magic of change and its power is transformation.

Above the Moon is the mirror of Mercury. Its day is Wednesday and its beings are teachers and guides. It is reached through the Isle of Remembrance. Its color is orange. Its metal is quicksilver. Its jewels amber and agate. The virtue there is wisdom and the vice deceit. Its presence is marked by the appearance of snakes, owls, and foxes. It rules over all magics of revelation and its power is clear vision.

Above Mercury is the mirror of Venus. Its day is Friday and its beings are all good daimons. It is reached through the Isle of Innocence. Its color is light blue. Its metal is copper. Its jewel is turquoise. The virtue there is devotion and the vice possession. Its presence is marked by the appearance of deer and doves. It rules over all magics of love and its power is beauty.

Above Venus is the mirror the Sun. Its day is Sunday and its beings are the heroes who have conquered in its name. It is reached through Isle of the Sun. Its color is yellow. Its metal is gold. Its jewel is the diamond. The virtue there is harmony and the vice dispersion. It rules over all magics of purification and its power is illumination.

Above the Sun is the mirror of Mars. Its day is Tuesday and its beings are the lesser gods. It is reached through the Isle of the Minotaur. Its color is red. Its metal is iron. Its jewel is the ruby. The virtue there is courage and the vice anger. Its presence is marked by hawks and bulls. It rules over all magics of accomplishment and its power is activity.

Above Mars is the mirror of Jupiter. Its day is Thursday and its beings are the great gods. Its is reached through the Isle of Olympus. Its color is purple. Its metal is tin. Its jewel is the amethyst. The virtue there is justice and the vice tyranny. Its presence is marked by lions and eagles. It rules over all magics of creation and its essential power is equanimity.

Above Jupiter is the mirror of Saturn. Its day is Saturday and its beings are the nameless gods. It is reached through the Isle of the Blessed. Its color is dark blue. Its metal is lead. Its jewel is the sapphire. The virtue there is freedom and the vice depression. Its presence is signified by herons and turtles. It rules over all magics of spiritual wisdom and its power is timelessness.

Above Saturn is the pure mirror of Heaven itself. Its ruler is the One. Its time is the eternal present and its beings are the stars. It is reached only through awareness. It is without color, without substance, without power. It is the source of all virtue and the dissolution of all vice, and it rules over the magic of pure presence.

Such is the nature of the cosmos that we inhabit. The magician who would perfect the great Art will lift himself from submersion in darkness and immersion in abundance. He will become an initiate of the Moon, and a student of Mercury. He will become a lover of Venus and a friend of the Sun. He will become a solider of Mars and an emissary of Jupiter. And entering the court of Saturn, he once again will know the pure bliss of Heaven.

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A Treatise on Alchemical Magic – 2

February 23, 2007 at 2:52 pm (Occult History)

Chapter Two: On the One Who Is Called Thrice-Blest Hermes

The Lord of All has entrusted this wisdom to thrice-blest Hermes. Thus, he who would learn the Black Art must be taught it at his feet.

Hermes is known by many names and offices. He is the shepherd who protects the flock of secret knowledge. He is the patron of wealth and all good commerce. He is the Lord who gives expression to intellect, the messenger who communicates the word of heaven, and the friend who reveals the hidden truth.

He is God of boundaries and the One who is beyond all boundaries. He is the guide of souls to both light and darkness. He is the conveyer of dreams, whose wand causes both sleep and wakefulness. And he is the great initiator of the dead who severs the lock of hair that binds one to the world of shadows.

He is the one who gave man words and writing, numbers and measures, alphabets and books. He is the prophet of signs and occurrences, whose presence is told by unexpected sights and sequences. Inventor of the lyre, stealer of the cattle of the Sun, it is he who first lit the sacrificial fire. He is a great teacher of all rite and magic.

So it is of great benefit to make acquaintance with this Lord. He is well known for his kindness and charm, his eloquence and humor, his clarity, his subtly, and his quickness of mind. And of all who rule the stars and the earth, he is said to be the most gentle and benevolent to man.

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A Treatise on Alchemical Magic

February 22, 2007 at 11:42 am (Occult History)

In going through the papers of the late John Hayes, I found this unusual manuscript which I wanted to bring to the attention of our literary and philosophical friends. It was apparently translated from the German by John’s grandfather William Hayes in the mid 1930’s. It seems to be one of the texts circulated by the Sonnentraumen group in Vienna which William Hayes had contact with. The name of the orginal author or compiler of the text is not given, but talking with Werner, he feels it was the sense of the Sonnentraumen group that the text was written by Johann Faust sometime in the mid-16th century.
Lynn Alexander

Chapter One: On the Nature and Benefit of this Art

This is the treatise on Alchemica, the Black Art as taught by the Lord of Hidden Truth, the Lord that rouses us from sleep, infuses us with visions, and reveals to us the path of transformation that perfects the primal matter of our imperfect being.

The gold of the philosophers is to be produced by the actions of the great elixir.

This elixir, the most perfect essence of all the elements, is called the most ancient, secret, incomprehensible, and heavenly-blessed stone of the sages, for it is able to work great wonders. It is the quintessence, the indestructible body, the most precious of all treasures.

The Art that knows that this elixir is true, more certain than certainty itself, the secret of secrets, the divine virtue that has been wisely hidden from the foolish.

It is the aim and end of all things under heaven. It is the conclusion of all labors. It is the great gift of God who transmits this secret only when and to whom he desires.

The Lord who can do all things and become all things, appearing to each in the form best suited to him, comes to those who are devoted to Him and counsels them in hidden ways.

He shows them how the great transformation is accomplished and how the luminous and spiritual in man is realized.

For he who possesses this elixir shall possess all that he desires. He shall perform all things that are possible under the Sun.

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Church of East Stranger Creek

February 19, 2007 at 8:38 pm (Borjes Society, Occult History)

Lynn Alexander

Many of our residents are unaware that in the late 19th and early 20th century there were two Churches in Stranger Creek, the Congregational Church, which survives, and the Church of East Stranger Creek, which burned down in 1927 and was never rebuilt.

The Church of East Stranger Creek was established in the early years of settlement. By 1889 the Church had prospered to the point where it was able to build a solid wooden building in the gothic manner on the corner of 3rd and Peculiar. The Church of East Stranger Creek was a prophecy church with an independent congregation that allowed a significant degree of latitude in what was deemed acceptable prophecy. Men, women and children were all allowed to prophesize. Services consisted of the congregation sitting quietly in a set of circles while each, as inspired, stood and prophesized. Some just stood and remained silent which was considered especially blessed. All prophecies for a given year were bound in dark grey leather book stamped with a silver cross. The Church’s library consisted of a series of these annuals dating back to 1871.

If one had the time to read through these testaments one would find that the spirit gave voice to a wide range of issues personal, political and social as well as visions and moral sentiments, expressions of faith and odd turns of thought that were always very unusual and heavily superstitious. In the spring of 1927 all that changed – everyone all at once began prophesizing in a higher tone than before. It was as if their own voices had disappeared completely and voices of another realm altogether were heard. During their services rainbows would sometimes appear and on several occasions flowers fell through the air.

This spontaneous manifestation of holiness began to concern the leaders of the other Churches in town. Some serious discussion took place and the Congregationalists, Theosophists, and the Swedish Brethren agreed to form a ‘Board of Elders’ charged with looking into unusual matters in the town and conducting investigations where necessary at public expense. As the first investigation was about to be launched the Church burned to the ground during a lightening storm. No one was hurt but as no specific prophecy had been made prior to this, members were shaken. There were several attempts to reestablish the group on a reformed basis but they failed and the members eventually dispersed.

Before departing once again, John Hayes pointed out to me a special place in his library where I found the manuscript copy of the 1927 prophecies. It had apparently belonged originally to William Hayes who if not a member was a friend of the Church in the 1920’s. I have selected a few of the less obscure of these to include here:

From the 1927 Book of Prophecies
Church of East Stranger Creek

April 7h

Listen

I am the Lord of Mystery who knows all

That is hidden in heaven and on earth

I am the one who instructs

The one who inspires

The one who knows both the visible and the invisible

The one who guides both the living and the dead

I am the one who will lead you out of the labyrinth of time

But first all of you must choose

Do you remain in sleep?

Do you continue to serve the changing?

Or do you make your single wish

To know that which has never changed?

When faith overcomes the sleep of desire

When the mind that seeks advantage

In the passing is given rest

Then I will appear

April 14th

Everything comes from me
I am all that exists
I alone am the One God of all
I have never had a name
Yet I am the God of all that has name
Always present, within you and within everything
From me both the visible and invisible rise
The invisible is stillness and the visible is movement
Goodness and the heart that cherishes goodness
I am always with you
In all that you have been instructed
I am the one who has instructed you
In kindness you will see kindness
In stillness presence
In inquiry, knowledge
In prayer, clarity
All things flow out of me
The unspoken
The word

The image
The manifest
And the darkness
I am the One without a second
The perfect mind of thunder
From me the father reigns
From me the mother nurtures
From me everything is
Through me the earths
And the heavens came to be
I am changeless yet I am ever changing
I am virgin and prostitute
I am sinner and saved
I am foolish and wise
I am teacher and student
I am all things each to their degree
I am nothing, and nothing beyond nothing

April 21st

Listen
I am the One who is All
The One revealed in every scripture
The One who has known you since the beginning
The One who becomes clearly manifest at your wish
By your own efforts you can accomplish nothing
But all is possible in me
My word is everywhere
In the world of many, I am one
The visible and the invisible
The known and the inexplicable
I am the sovereign and I am the revealer
I am the spirit and the truth
My home is the unbounded
My being is the unlimited
If you know me
You know everything
I am the timeless and the One whose net is time
When the son stills his revolt against the Father
And becomes humbled
Then he is reborn in my light
I have no name
No history, no philosophy, no theology
No myth, no words, no syllables and no symbols
There is no path to me
But all of these
History, philosophy, theology, myth
Paths, words, syllables and symbols
All these flow out of me and flow back to me
Do not look at what I have brought to light
But turn in stillness to the source
Of all that is
Then you will see me face to face
For I am traceless and I am perfectly in view
The more you forget, the more you remember
The more you surrender, the deeper you are bound
Bound to me like a wave
Whose delusions I will shatter
Once we reach the shore

I realize at this point the reader’s understanding of the specific nature of the Church and what took place there may be somewhat clouded which is quite understandable. In addition to the Book of Prophecies, we also recovered the Book of Rites, which after consulting with Reverend Talisman I have decided not to print here, as I am not sure what that might lead to.

As to the cause of the fire that burned the Church to the ground in 1927, there is much speculation. Some say it was caused by certain powers opposed to the Church’s teachings, others say it was a bolt of lightening delivered as a warning from On High. In either case, it did not deter William Hayes from continuing his explorations as we know from subsequent events. Perhaps in some way it inspired him.

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Order of the White Rose

October 26, 2006 at 8:15 am (Borjes Society, Occult History)

We have concluded our Ghost River series. However, in going through the papers of the late John Hayes, we found this account of his grandfather’s work, which readers may find interesting.                                                              –Lynn Alexander

 

 

Anyone who casually glances through Melchizedek’s lengthy Unabridged Encyclopedia of American and European Religions will be impressed by the great diversity of creative energies represented there. As a species, esoteric spiritual groups are perhaps the most creative and temporal of religious associations. This is not surprising, since the spirit that informs such groups is by nature mercurial and almost antithetical to the clerical efficiency necessary to propel an organization into perpetuity.

We should not assume however that such organizations, having passed from their earthly existence, do not continue in some other world or dimension. For example, we could consider the continuing influence of one such group that–although it is unlikely that anyone living has even heard of–has affected everything around us in ways we haven’t the slightest knowledge of.

I am of course speaking of the Order of the White Rose. The fact that you are reading this now is itself an indication that you too are invisibly a member of this Order for reasons that will soon become apparent.

According the account compiled by Melchizedek, the Order of the White Rose was a Spiritualist organization founded in Chicago in the 1890s by one Jesse Charles Fremont Grumbine. Over the next thirty years the order moved first to Boston, then to Cleveland, and finally to Portland where it appears to have disappeared by the early 1930s. The Order was said to be mystical and contemplative in nature and was composed of two branches, the Order of the Red Rose–the exoteric or outer branch, and the Order of the White Rose–the esoteric or inner branch. Both branches led members to a third branch whose name is not specified.

Spiritualism was the most popular mystical movement of the 19th century. As the Industrial Age reached its apex and the bounty of its energetic developmental impetus began to touch all corners of the known world, the daimonic imagination, which been allowed to roam freely in the untouched regions of the earth for centuries, was forced to find a new home. It found this home in a region that technology could never reach, a region that was the pure antithesis and counterpoint to all positivist endeavors: the land of the dead.

As a popular movement, Spiritualism was continually energized by its controversial assertion that properly trained and receptive individuals could not only contact the dead on an individual basis but speak directly for them. In an age when death was a visible and pressing concern, not yet drained of mystery and brought under institutional auspices, the opening of such a conversational conduit provided tremendous assurance that the ties we forge in this life are not severed by the departure of souls from one world to another.

Grumbine, like his contemporary and predecessor Andrew Jackson Davis, was a philosophical spiritualist. The conducting of seances and the activity of mediums was fine entertainment, but the truly fascinating aspect of the movement was its metaphysical implications. If communication with the dead were truly possible, then a mapping of the land of the dead was also presumably possible. In fact, the entire invisible was opened up for exploration just as the far reaches of the visible were quickly falling under the purview of an imperialistic empirical geography.

Grumbine theorized that beyond or preceding individual personal spirits there was a universal spirit that existed not as a God outside of creation, but as the radiant center from which all spirits drew life. The individual spirit underwent a purification process through its existence on earth that renewed the dynamic of the universal spirit. Spirits living on earth were enveloped in earthly form that fell away at death and was replaced by a spiritual body that inhabited a celestial earth. The true medium, the one who through contemplative arts had emptied himself of mundane preoccupation, could become an initiate and emissary of this celestial earth, which we know as the land of the dead, but the dead know as a world even more vibrant and alive than ours.

It was not Grumbine himself, but a close student of his, William Hayes, who most fully completed the map that Grumbine had envisioned. His investigations were reported somewhat cryptically in a thin pamphlet entitled Tales of the World of the Spirits published in Omaha in 1931 by the Spiritualist Association of Nebraska. The precise relationship of the Spiritualist Association to the Order of the White Rose is unclear. It may in fact have been a pseudonym, made necessary by certain discoveries that took place within the Order of the White Rose that required it to further veil its existence

Since contacting the dead is at best an uncertain proposition, there is always the likelihood that one may bring back to this world a spirit whom the medium is unable to control, who in fact has a mission of its own to fulfill. For the most part, these rogue spirits quickly tire of communicating through such a dense material haze as we must present to them and go on to other amusements. On rare occasions though, a spirit will find a compatible host and set about to accomplish its desires.

Hayes himself had been close to Spiritualist circles for many years prior to meeting with Grumbine and was well aware of these difficulties. As he wrote in his pamphlet, “We would be more than a little amazed to know how much of our history, of our institutions, and our literature has been directly inspired by the dead, and what a great debt we owe to them.” Hayes’s own debt is made clear in the body of his pamphlet, most of which was communicated to him by a spirit in a series of séances conducted in Omaha in the winter of 1927.

The spirit, whose name we cannot mention here, informed Hayes that the creation of the Order of the White Rose was not an accident. Certain circumstances transpiring on the celestial earth had necessitated a transference of the Order from their plane to ours. Grumbine had more or less gotten the philosophy of the Order right, as much as could be explained at this time. The key task was to perform certain rituals that would widen the conduit between the two worlds enough so that a much larger infusion of spiritual force could take place. As to the end purpose of this infusion, that would be revealed later.

The first ritual that Hayes was to perform was called quite simply The Rite of the Dead. This was to be conducted once a month at the new moon. Initiates were to gather in a closed room in which eight black candles were arranged in a circle around a table holding a white rose in an urn, preferably one procured from a crematorium. Next to the vase was a black box in which certain names were placed. As the clock struck midnight, the preceptor would randomly draw names from the box, one by one, saying,

We invoke the spirit of —- and all those who are invisibly part of the Order of the White Rose. The world you have departed from has not forgotten you. Do not disdain the living, but following the path we have opened. Return and be present with us.

We do not know what names the box contained, or how many names had been placed there. Possibly it contained names of former members of the Order, or the names of various obscure visionaries who had died in the distant past. Hayes seems to suggest at one point that it held the name of every person who had ever lived, although how this would be possible within the confines of a small box is not made clear. At the close of the rite, the room was to be emptied and the lid of the box left open.

A second ritual involved contacting the inhabitants of certain celestial cities. Only their celestial residents knew the actual names of these cities, so as a substitute, the names of various cities of the ancient world were used. In all, there were seven such cities: Athens, Rome, Alexandria, Palmyra, Harran, Samarakand and Khotan. In a manner similiar to the Rite of the Dead, each of these cities was invoked by name, one at a time, on separate evenings. This time the initiatory circle would stay in the room, and from midnight until six in the morning would envision themselves as residing in these cities.

As Hayes narrates, this was not an easy accomplishment even for a circle whose members already possessed considerable visionary and mediumistic powers. However most of the initiates were eventually able to sustain the appearance of the designated city for six or seven hours without a thought. Then something went awry and some of the members were unable to leave the cities they had visited. Their bodies remained in a state of suspended animation, alive and warm, but they could not be roused back into normal consciousness. After the third incident of this kind, Hayes dispensed with the rite. The individuals involved were transported to a farm in northeastern Kansas where members of the group looked after them. Other than occasional dusting, the bodies required no special care and maintained their color and appearance without diminishment.

The Order of the White Rose itself disbanded in the early 1930s after disagreement between members over certain obscure theological points. One group believed that according to certain Tlonic texts, the world would end on Friday, December 31st, 2012 sometime around two or three in the afternoon, while another believed that it would end on the “twelfth hour of the twelfth day of the twelfth month of the twelfth year”. Both groups believed that the end of the world was not an occasion for panic, but rather a time when everyone would have their innermost dreams fulfilled in a world almost like this one. Very few people would realize that any change had taken place, but to the careful observer it would be apparent that a complete separation with the past had been made.

Hayes himself passed over to the other side in 1941, Grumbine having preceded him some three years earlier. The farmhouse and its special occupants became the charge of Hayes’s daughter, Lillian, my mother. I knew nothing about it until she took me there a few years ago and announced that she was going to Vienna and I was to now assume the family’s caretaking responsibilities.

After learning about The Order of the White Rose and having a chance to meet personally some of its former members, I have been able to uncover a few details of which even Lillian was unaware. The most striking discovery was that the three initiates, as Lillian called them, do not always remain in a state of suspended animation. It would not be prudent to discuss how I made this discovery, but suffice it to say that I have now come to realize that the accident Hayes thought had occurred was–like the founding of the Order itself–not a chance event.

Nor have any of my activities been chance events. Unfortunately, being a bit clumsy at keeping things secret, through my naiveté I have exposed a number of individuals to the Order. There is really no need to worry, as the Order is on the whole benevolent in its intentions. But those who cherish the notion of free will may on close reflection find that some of the events that more than a number of usual events may have occurred in their lives recently. I have tried my best to mask this under various contemplative auspices, but it has become too difficult to contain what is in rather uncontainable, and things have reached the point where I must make a clean account of the entire affair.

In brief, the larger conduit that Hayes was to create through his rituals was actually successfully constructed, bodily, in the persons of the three initiates whose spirits now reside in certain celestial cities. Meanwhile, the inhabitants of those cities have been pouring into northeastern Kansas for some sixty years now. These spirits reached such a mass that by the late 1960s a complete revival of the Order was possible. However, as the cities themselves possess diverse spiritual traditions, the development of the movement–as it has come to be called–is no longer contained within a single organizational structure. It is fair to say, however, that all serious discoveries of a spiritual nature that have occurred since that time can probably be linked to the Order of the White Rose and its rites.

Although I have not been able to discern which of the two dates concerning the end of the world is correct, I have felt it wise to make certain preparations since in my view the extent of the disagreement is not materially significant. As part of these preparations, I have deemed it necessary to revive in part some of the rites of the Order so that I can ascertain the direction that the movement is heading. To this end, I have attempted to envision certain cities. Unfortunately, even with the help of various ancient contemplative techniques I am unable to sustain visualization for longer than a few minutes without distraction. I can only hope that one of my friends or acquaintances will be more successful than I. If not, then well, things will soon become very interesting.

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