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New Kabbalah, Golden Dawn Book Out


I just wanted to inform the list that I have produced a book that reveals some interesting details of the Tarot and how it meshes with the G.'.D.'. Enochian system through the convoluted forces and the Tree of Life as Projected into a Solid Sphere. It has a particular focus on the Dragon Formulae and provides a Kabbalistic background to the material. It continues with an analysis of the 42 Assessors, the Aesch Mezareph, and the previously unpublished G.'.D.'. paper on the "Masculine and Feminine Potencies". It also contains a visual analysis of the Westcott Enochian Tablets, an expansion of the A.'.O.'. diagram from the Paper "On the G_ds who rule above the Pyramids of the Four Cherubic Squares...", several unpublished
diagrams from the Enochian material in the Big Bricks, G_dform cards from a 1980's American G.'.D.'. Temple, the working of one of the Aethyrs, information on the Tarot sigils, etc. Alot of this information has never before been seen or published and should be found quite interesting to G.'.D.'. students.

It is published as an ebook and price is $21.93. It is 378 pages, plus more in the form of various links.

It can be purchased here:


And I have started a blog to kind of kick things off (it also has links to the book; check out the diagram at the bottom of the blog):


Warm Regards,



Porphyry (c.232/4-c.305) or Porphyrios was born in Tyre [now Lebanon] or Batanaea [now Syria], and studied in Athens, before joining the Neoplatonic group of Plotinus in Rome.   In 263-268 or thereabouts, Porphyry studied philosophy in Rome under Plotinus, who rescued him from a suicidal depression [2].

In 301 Porphyry completed The Enneads, a systematized and edited collection of the works of Plotinus, including a short but very informative biography. The name Enneads means "Nines", so-called because they were sorted into chapters of nine sections each.  (This arrangement of course was purely Porphyry's idea).  The Enneads became a book of great significance and influence, not only in the Hellenistic-Roman world, but later in the Islamic and Renaissance Christian worlds as well.

Although not an original thinker in the league of his teacher Plotinus, or his student Iamblichus, Porphyry nevertheless was possessed of great learning, an interest in and great talent for historical and philological criticism, and an ernest desire to uproot false teachings in order to ennoble people and turn them to the Good.  He declared the salvation of the soul as the ultimate purpose of philosophy.

Even more than Plotinus, Porphyry emphasised the mystic path of "flight from the body" (although never in teh context of the Gnostics who considered the material world as "evil"). He also played down the emanationist hierarchies of the Middle Platonists and Plotinus, and seemed sometimes to combine One and Intellect, a process of "telescoping the hypostases" taken even further by an anonymous student and commentator on Plato's Parmenides. Yet at the same time he represented the beginnings of the later Neoplatonic tendency of organising reality in both vertical and "horizontal" triads; this became a very important element in later Neoplatonic metaphysics. For Porphyry, Being, Life, and Intellect were phases in the eternal self-determination of the ultimate reality. (compare the Kashmir Shaivite "Pure Tattwas" and Sri Aurobindo's "Upper Hemisphere" or "Supreme Nature" (Paraprakriti), regarding the manifestation of the Absolute)

Among his many philosophical works were

  • Against the Christians, a work of 15 volumes directed not against Christ or his teachings, but against the Christians of his own day and their sacred books, which, he argued, were the work of ignorant people and deceivers, and whose doctrines he attacked on both philosophical and exegetical grounds.  Although as to be expected banned in 448 and ordered destroyed, copious extracts remain in the writings of Augustine and others [1].
  • Aids to the Study of the Intelligibles, a basic summary of Neoplatonism.
  • Introduction to Categories is a commentary on Aristotle's Categories,
    describing how qualities attributed to things may be classified. Perhaps Porphyry's most influential contribution to philosophy, it incorporated Aristotle's logic into Neoplatonism, in particular the doctrine of the categories interepreted in terms of entities (in later philosophy, "universal"). Boethius' Isagoge was a Latin translation of the introduction, and became a standard medieval textbook, which set the stage for medieval philosphical-theological developments of logic and the problem of universals. In medieval textbooks, the "Porphyrian Tree" illustrates his logical classification of substance. [2]
  • Letter to Marcella, a discourse on the spiritual path, written to his wife
  • On Abstinence, an argument in favour of vegetarianism.
  • and a number of other works, including many since lost.
On Images

By Porphyry

Translated by Edwin Hamilton Gifford

Fragment 1

I speak to those who lawfully may hear:

Depart all ye profane, and close the doors.

The thoughts of a wise theology, wherein men indicated God and God's powers by images akin to sense, and sketched invisible things in visible forms, I will show to those who have learned to read from the statues as from books the things there written concerning the gods. Nor is it any wonder that the utterly unlearned regard the statues as wood and stone, just as also those who do not understand the written letters look upon the monuments as mere stones, and on the tablets as bits of wood, and on books as woven papyrus.

Fragment 2

As the deity is of the nature of light, and dwells in an atmosphere of ethereal fire, and is invisible to sense that is busy about mortal life, He through translucent matter, as crystal or Parian marble or even ivory, led men on to the conception of his light, and through material gold to the discernment of the fire, and to his undefiled purity, because gold cannot be defiled.

On the other hand, black marble was used by many to show his invisibility; and they moulded their gods in human form because the deity is rational, and made these beautiful, because in those is pure and perfect beauty; and in varieties of shape and age, of sitting and standing, and drapery; and some of them male, and some female, virgins, and youths, or married, to represent their diversity.

Hence they assigned everything white to the gods of heaven, and the sphere and all things spherical to the cosmos and to the sun and moon in particular, but sometimes also to fortune and to hope: and the circle and things circular to eternity, and to the motion of the heaven, and to the zones and cycles therein; and the segments of circles to the phases of the moon; pyramids and obelisks to the element of fire, and therefore to the gods of Olympus; so again the cone to the sun, and cylinder to the earth, and figures representing parts of the human body to sowing and generation.

Fragment 3

'Now look at the wisdom of the Greeks, and examine it as follows. The authors of the Orphic hymns supposed Zeus to be the mind of the world, and that he created all things therein,containing the world in himself. Therefore in their theological systems they have handed down their opinions concerning him thus:'

Zeus was the first, Zeus last, the lightning's lord,
Zeus head, Zeus centre, all things are from Zeus.
Zeus born a male, Zeus virgin undefiled;
Zeus the firm base of earth and starry heaven;
Zeus sovereign, Zeus alone first cause of all:
One power divine, great ruler of the world,
One kingly form, encircling all things here,
Fire, water, earth, and ether, night and day;
Wisdom, first parent, and delightful Love:
For in Zeus' mighty body these all lie.
His head and beauteous face the radiant heaven
Reveals and round him float in shining waves
The golden tresses of the twinkling stars.
On either side bulls' horns of gold are seen,
Sunrise and sunset, footpaths of the gods.
His eyes the Sun, the Moon's responsive light;
His mind immortal ether, sovereign truth,
Hears and considers all; nor any speech,
Nor cry, nor noise, nor ominous voice escapes
The ear of Zeus, great Kronos' mightier son:
Such his immortal head, and such his thought.
His radiant body, boundless, undisturbed
In strength of mighty limbs was formed thus:
The god's broad-spreading shoulders, breast and back
Air's wide expanse displays; on either side
Grow wings, wherewith throughout all space he flies.
Earth the all-mother, with her lofty hills,
His sacred belly forms; the swelling flood
Of hoarse resounding Ocean girds his waist.
His feet the deeply rooted ground upholds,
And dismal Tartarus, and earth's utmost bounds.
All things he hides, then from his heart again
In godlike action brings to gladsome light.

Zeus, therefore, is the whole world, animal of animals, and god of gods; but Zeus, that is, inasmuch as he is the mind from which he brings forth all things, and by his thoughts creates them. When the theologians had explained the nature of god in this manner, to make an image such as their description indicated was neither possible, nor, if any one thought of it, could he show the look of life, and intelligence, and forethought by the figure of a sphere.

But they have made the representation of Zeus in human form, because mind was that according to which he wrought, and by generative laws brought all things to completion; and he is seated, as indicating the steadfastness of his power: and his upper parts are bare, because he is manifested in the intellectual and the heavenly parts of the world; but his feet are clothed, because he is invisible in the things that lie hidden below. And he holds his sceptre in his left hand, because most close to that side of the body dwells the heart, the most commanding and intelligent organ: for the creative mind is the sovereign of the world. And in his right hand he holds forth either an eagle, because he is master of the gods who traverse the air, as the eagle is master of the birds that fly aloft - or a victory, because he is himself victorious over all things.

Fragment 4

They have made Hera the wife of Zeus, because they called the ethereal and aerial power Hera. For the ether is a very subtle air.

Fragment 5

And the power of the whole air is Hera, called by a name derived from the air: but the symbol of the sublunar air which is affected by light and darkness is Leto; for she is oblivion caused by the insensibility in sleep, and because souls begotten below the moon are accompanied by forgetfulness of the Divine; and on this account she is also the mother of Apollo and Artemis, who are the sources of light for the night.

Fragment 6

The ruling principle of the power of earth is called Hestia, of whom a statue representing her as a virgin is usually set up on the hearth; but inasmuch as the power is productive, they symbolize her by the form of a woman with prominent breasts. The name Rhea they gave to the power of rocky and mountainous land, and Demeter to that of level and productive land. Demeter in other respects is the same as Rhea, but differs in the fact that she gives birth to Kore by Zeus, that is, she produces the shoot from the seeds of plants. And on this account her statue is crowned with ears of corn, and poppies are set round her as a symbol of productiveness.

Fragment 7

But since there was in the seeds cast into the earth a certain power, which the sun in passing round to the lower hemisphere drags down at the time of the winter solstice, Kore is the seminal power, and Pluto the sun passing under the earth, and traversing the unseen world at the time of the winter solstice; and he is said to carry off Kore, who, while hidden beneath the earth, is lamented by her mother Demeter.

The power which produces hard-shelled fruits, and the fruits of plants in general, is named Dionysus. But observe the images of these also. For Kore bears symbols of the production of the plants which grow above the earth in the crops: and Dionysus has horns in common with Kore, and is of female form, indicating the union of male and female forces in the generation of the hard shelled fruits.

But Pluto, the ravisher of Kore, has a helmet as a symbol of the unseen pole, and his shortened sceptre as an emblem of his kingdom of the nether world; and his dog indicates the generation of the fruits in its threefold division - the sowing of the seed, its reception by the earth, its growing up. For he is called a dog, not because souls are his food, but because of the earth's fertility, for which Pluto provides when he carries off Kore.

Attis, too, and Adonis are related to the analogy of fruits. Attis is the symbol of the blossoms which appear early in the spring, and fall off before the complete fertilization; whence they further attributed castration to him, from the fruits not having attained to seminal perfection: but Adonis was the symbol of the cutting of the perfect fruits.

Silenus was the symbol of the wind's motion, which contributes no few benefits to the world. And the flowery and brilliant wreath upon his head is symbolic of the revolution of the heaven, and the hair with which his lower limbs are surrounded is an indication of the density of the air near the earth.

Since there was also a power partaking of the prophetic faculty, the power is called Themis, because of its telling what is appointed and fixed for each person.

In all these ways, then, the power of the earth finds an interpretation and is worshipped: as a virgin and Hestia, she holds the centre; as a mother she nourishes; as Rhea she makes rocks and dwells on mountains; as Demeter, she produces herbage; and as Themis, she utters oracles: while the seminal law which descends into her bosom is figured as Priapus, the influence of which on dry crops is called Kore, and on soft fruits and shellfruits is called Dionysus. For Kore was carried off by Pluto, that is, the sun going; down beneath the earth at seed-time; but Dionysus begins to sprout according to the conditions of the power which, while young, is hidden beneath the earth, yet produces fine fruits, and is an ally of the power in the blossom symbolized by Attis, and of the cutting of the ripened corn symbolized by Adonis.

Also the power of the wind which pervades all things is formed into a figure of Silenus, and the perversion to frenzy into a figure of a Bacchante, as also the impulse which excites to lust is represented by the Satyrs. These, then, are the symbols by which the power of the earth is revealed.

Fragment 8

The whole power productive of water they called Oceanus, and named its symbolic figure Tethys. But of the whole, the drinking-water produced is called Achelous; and the sea-water Poseidon; while again that which makes the sea, inasmuch as it is productive, is Amphitrite. Of the sweet waters the particular powers are called Nymphs, and those of the sea-waters Nereids.

Again, the power of fire they called Hephaestus, and have made his image in the form of a man, but put on it a blue cap as a symbol of the revolution of the heavens, because the archetypal and purest form of fire is there. But the fire brought down from heaven to earth is less intense, and wants the strengthening and support which is found in matter: wherefore he is lame, as needing matter to support him.

Also they supposed a power of this kind to belong to the sun and called it Apollo, from the pulsation of his beams. There are also nine Muses singing to his lyre, which are the sublunar sphere, and seven spheres of the planets, and one of the fixed stars. And they crowned him with laurel, partly because the plant is full of fire, and therefore hated by daemons; and partly because it crackles in burning, to represent the god's prophetic art.

But inasmuch as the sun wards off the evils of the earth, they called him Heracles (from his clashing against the air) in passing from east to west. And they invented fables of his performing twelve labours, as the symbol of the division of the signs of the zodiac in heaven; and they arrayed him with a club and a lion's skin, the one as an indication of his uneven motion, and the other representative of his strength in "Leo" the sign of the zodiac.

Of the sun's healing power Asclepius is the symbol, and to him they have given the staff as a sign of the support and rest of the sick, and the serpent is wound round it, as significant of his preservation of body and soul: for the animal is most full of spirit, and shuffles off the weakness of the body. It seems also to have a great faculty for healing: for it found the remedy for giving clear sight, and is said in a legend to know a certain plant which restores life.

But the fiery power of his revolving and circling motion, whereby he ripens the crops, is called Dionysus, not in the same sense as the power which produces the juicy fruits, but either from the sun's rotation, or from his completing his orbit in the heaven. And whereas he revolves round the cosmical seasons and is the maker of "times and tides," the sun is on this account called Horus.

Of his power over agriculture, whereon depend the gifts of wealth, the symbol is Pluto. He has, however, equally the power of destroying, on which account they make Sarapis share the temple of Pluto: and the purple tunic they make the symbol of the light that has sunk beneath the earth, and the sceptre broken at the top that of his power below, and the posture of the hand the symbol of his departure into the unseen world.

Cerberus is represented with three heads, because the positions of the sun above the earth are three-rising, midday, and setting.

The moon, conceived according to her brightness, they called Artemis, as it were, "cutting the air." And Artemis, though herself a virgin, presides over childbirth, because the power of the new moon is helpful to parturition.

What Apollo is to the sun, that Athena is to the moon: for the moon is a symbol of wisdom, and so a kind of Athena.

But, again, the moon is Hecate, the symbol of her varying phases and of her power dependent on the phases. Wherefore her power appears in three forms, having as symbol of the new moon the figure in the white robe and golden sandals, and torches lighted: the basket, which she bears when she has mounted high, is the symbol of the cultivation of the crops, which she makes to grow up according to the increase of her light: and again the symbol of the full moon is the goddess of the brazen sandals.

Or even from the branch of olive one might infer her fiery nature, and from the poppy her productiveness, and the multitude of the souls who find an abode in her as in a city, for the poppy is an emblem of a city. She bears a bow, like Artemis, because of the sharpness of the pangs of labour.

And, again, the Fates are referred to her powers, Clotho to the generative, and Lachesis to the nutritive, and Atropos to the inexorable will of the deity.

Also, the power productive of corn-crops, which is Demeter, they associate with her, as producing power in her. The moon is also a supporter of Kore. They set Dionysus also beside her, both on account of their growth of horns, and because of the region of clouds lying beneath the lower world.

The power of Kronos they perceived to be sluggish and slow and cold, and therefore attributed to him the power of time: and they figure him standing, and grey-headed, to indicate that time is growing old.

The Curetes, attending on Chronos, are symbols of the seasons, because time journeys on through seasons.

Of the Hours, some are the Olympian, belonging to the sun, which also open the gates in the air: and others are earthly, belonging to Demeter, and hold a basket, one symbolic of the flowers of spring, and the other of the wheat-ears of summer.

The power of Ares they perceived to be fiery, and represented it as causing war and bloodshed, and capable both of harm and benefit.

The star of Aphrodite they observed as tending to fecundity, being the cause of desire and offspring, and represented it as a woman because of generation, and as beautiful, because it is also the evening star -

"Hesper, the fairest star that shines in heaven." [Homer, Iliad 22:318]

And Eros they set by her because of desire. She veils her breasts and other parts, because their power is the source of generation and nourishment. She comes from the sea, a watery element, and warm, and in constant movement, and foaming because of its commotion, whereby they intimate the seminal power.

Hermes is the representative of reason and speech, which both accomplish and interpret all things. The phallic Hermes represents vigour, but also indicates the generative law that pervades all things.

Further, reason is composite: in the sun it is called Hermes; in the moon Hecate; and that which is in the All Hermopan, for the generative and creative reason extends over all things. Hermanubis also is composite, and as it were half Greek, being found among the Egyptians also. Since speech is also connected with the power of love, Eros represents this power: wherefore Eros is represented as the son of Hermes, but as an infant, because of his sudden impulses of desire.

They made Pan the symbol of the universe, and gave him his horns as symbols of sun and moon, and the fawn skin as emblem of the stars in heaven, or of the variety of the universe.

Fragment 10

The Demiurge, whom the Egyptians call Cneph, is of human form, but with a skin of dark blue, holding a girdle and a sceptre, and crowned with a royal wing on his head, because reason is hard to discover, and wrapt up in secret, and not conspicuous, and because it is life-giving, and because it is a king, and because it has an intelligent motion: wherefore the characteristic wing is put upon his head.

This god, they say, puts forth from his mouth an egg, from which is born a god who is called by themselves Phtha, but by the Greeks Hephaestus; and the egg they interpret as the world. To this god the sheep is consecrated, because the ancients used to drink milk.

The representation of the world itself they figured thus: the statue is like a man having feet joined together, and clothed from head to foot with a robe of many colours, and has on the head a golden sphere, the first to represent its immobility, the second the many-coloured nature of the stars, and the third because the world is spherical.

The sun they indicate sometimes by a man embarked on a ship, the ship set on a crocodile. And the ship indicates the sun's motion in a liquid element: the crocodile potable water in which the sun travels. The figure of the sun thus signified that his revolution takes place through air that is liquid and sweet.

The power of the earth, both the celestial and terrestrial earth, they called Isis, because of the equality, which is the source of justice: but they call the moon the celestial earth, and the vegetative earth, on which we live, they call the terrestrial.

Demeter has the same meaning among the Greeks as Isis amongs the Egyptians: and, again, Kore and Dionysus among the Greeks the same as Isis and Osiris among the Egyptians. Isis is that which nourishes and raises up the fruits of the earth; and Osiris among the Egyptians is that which supplies the fructifying power, which they propitiate with lamentations as it disappears into the earth in the sowing, and as it is consumed by us for food.

Osiris is also taken for the river-power of the Nile: when, however, they signify the terrestrial earth, Osiris is taken as the fructifying power; but when the celestial, Osiris is the Nile, which they suppose to come down from heaven: this also they bewail, in order to propitiate the power when failing and becoming exhausted. And the Isis who, in the legends, is wedded to Osiris is the land of Egypt, and therefore she is made equal to him, and conceives, and produces the fruits; and on this account Osiris has been described by tradition as the husband of Isis, and her brother, and her son.

At the city Elephantine there is an image worshipped, which in other respects is fashioned in the likeness of a man and sitting; it is of a blue colour, and has a ram's head, and a diadem bearing the horns of a goat, above which is a quoit-shaped circle. He sits with a vessel of clay beside him, on which he is moulding the figure of a man. And from having the face of a ram and the horns of a goat he indicates the conjunction of sun and moon in the sign of the Ram, while the colour of blue indicates that the moon in that conjunction brings rain.

The second appearance of the moon is held sacred in the city of Apollo: and its symbol is a man with a hawk-like face, subduing with a hunting-spear Typhon in the likeness of a hippopotamus. The image is white in colour, the whiteness representing the illumination of the moon, and the hawk-like face the fact that it derives light and breath from the sun. For the hawk they consecrate to the sun, and make it their symbol of light and breath, because of its swift motion, and its soaring up on high, where the light is. And the hippopotamus represents, the Western sky, because of its swallowing up into itself the stars which traverse it.

In this city Horus is worshipped as a god. But the city of Eileithyia worships the third appearance of the moon: and her statue is fashioned into a flying vulture, whose plumage consists of precious stones. And its likeness to a vulture signifies that the moon is what produces the winds: for they think that the vulture conceives from the wind, and declares that they are all hen birds.

In the mysteries at Eleusis the hierophant is dressed up to represent the demiurge, and the torch-bearer the sun, the priest at the altar the moon, and the sacred herald Hermes.

Moreover a man is admitted by the Egyptians among their objects of worship. For there is a village in Egypt called Anabis, in which a man is worshipped, and sacrifice offered to him, and the victims burned upon his altars: and after a little while he would eat the things that had been prepared for him as for a man.

They did not, however, believe the animals to be gods, but regarded them as likenesses and symbols of gods; and this is shown by the fact that in many places oxen dedicated to the gods are sacrificed at their monthly festivals and in their religious services. For they consecrated oxen to the sun and moon.

The ox called Mnevis which is dedicated to the sun in Heliopolis, is the largest of oxen, very black, chiefly because much sunshine blackens men's bodies. And its tail and all its body are covered with hair that bristles backwards unlike other cattle, just as the sun makes its course in the opposite direction to the heaven. Its testicles are very large, since desire is produced by heat, and the sun is said to fertilize nature.

To the moon they dedicated a bull which they call Apis, which also is more black than others, and bears symbols of sun and moon, because the light of the moon is from the sun. The blackness of his body is an emblem of the sun, and so is the beetle-like mark under his tongue; and the symbol of the moon is the semicircle, and the gibbous figure.

Please refer to the eulogy to Alan R. Miller, pen name Christopher S. Hyatt here.
The below was written by Christopher S. Hyatt in memory of Israel Regardie, who passed away March 10, 1985.
Please make all donations to build the USESS Israel Regardie and Christopher S. Hyatt temple to the following address:

2046 Hillhurst Ave. Ste 23
San Feliz, CA 90027

USESS is a 501(c)3 Non-Profit California Church and tax deductible.

In Memoriam of Israel Regardie</a>
When researching the various books Israel Regardie contributed to, I came across this one which piqued my interest:

Vitvan, an American Master [Foreword By Israel Regardie].

by Satriano, Richard

Binding: Softcover
Publisher: School of the Natural Order, Baker
Date Published: 1977
Description: xxii, 118p., a few photo illustrations, first edition 8 x 5.5 inch trade paperbound in coated photographic wraps, mild signs of handling. A cowboy snapped up by a Hindu guru then given a vocabulary by Korzybski, who wound up with a following and a retreat and his own rendition of gnosticism.

This is about Vitvan, someone whom before researching this I knew nothing about. He apparently was an old gnostic master living in the desert of Nevada. They still have a group that promotes his work, the School of the Natural Order: http://www.sno.org/index.htm

You can read the whole book on their website if you like:

Here is Regardie's Forward to this book:

This book by Richard Satriano presents a sincere and vivid picture of a really genuine Gnostic teacher who has lectured all over this country and written extensively. Paradoxically, Vitvan is little known to the vast mass of contemporary occult readers. Many factors are probably responsible for this anomalous situation. First, some of his writings were privately published. Generally speaking, this does not assure them of an immediate wide distribution. It takes many years for them to percolate down to the general public.

Another factor, perhaps more significant, is that he was firm disciplinarian in spiritual and psychological matters. This would not endear him to those he customarily referred to as "meta-fizzlers." One of the most outstanding of his achievements was the coupling of general semantics with the age-old Gnosis. Few other teachers have attempted this--see some of the letters, for example, in Magick Without Tears by Aleister Crowley, or Insights for the Age of Aquarius by Gina Cerminara--but not one of them has been half as successful in this as has Vitvan. It may well be that this alone will gain him and his teaching about the Light-energy world we live in true immortality.

"Few mystics or occult teachers have taken general semantics to their bosoms. Most of them, I fancy, know nothing about the subject. A few hold it in disdain, perhaps out of fear. With considerable pleasure, I urge every student to read The Problem of Good and Evil or The Christos by Vitvan (School of the Natural Order, Baker, Nevada). Both of these books attempts to correlate the ancient wisdom both of the East and the West with the techniques of Count Korzybski who developed general semantics. Reading this literature should considerably broaden the mental and spiritual horizons of the sincere and serious student. It will also help him keep a level head where the occult jungle is concerned, so that he will not fall prey to the vast mass of fantasy and hysteria which has sadly infiltrated this field."

The above paragraph was originally written several years ago. It was included in an introduction to a new edition of an old book of mine. What was written then still strikes me as being valid today--even more so, when the whole field of occultism and mysticism, and all that may be included in these terms, is expanding beyond belief.

I have known of the writing of Vitvan for at least a score of years. Those who first introduced me to his work gave me tantalizing little tidbits of personal data which assuredly did help in making him come alive as a human being. This excellent introduction by Richard Satriano is most illuminating and informative where the fundamental biographical events of his life are concerned. Many of the facts described herein I was not familiar with at all. To mention one example: I experienced a great sense of pleasure in discovering a few details of his relationship with Mozumdar, his teacher. There are references here and there in Vitvan's writings about this teacher, but nothing quite so explicit and detailed as those written about by Satriano.

All in all, this slender volume by Satriano should prove invaluable in introducing the general reader to Vitvan. It is a well-written, thought-provoking and inspiring little book, presenting a warm and at times a profoundly moving appreciation of a great Teacher. The author has drawn heavily on Vitvan's own words. Satriano hopes thus we will the better appreciate Vitvan's spiritual experiences from which he abstracted his present-day Gnosis. It is most reminiscent of what Mme. Blavatsky wrote decades ago in The Secret Doctrine that the latter is "the accumulated Wisdom of the Ages... It is useless to say that the system in question is no fancy of one or several isolated individuals. That it is the uninterrupted record covering thousands of generations of Seers whose respective experiences were made to test and verify the traditions passed orally by one early race to another ... No vision of one adept was accepted till it was checked and confirmed by the visions--so obtained as to stand as independent evidence--of other adepts, and by centuries of experiences."

Vitvan went through the same processes, and checked and verified all the ancient findings. His modern presentation of the ancient teaching, however, is couched in the language of the 20th century--the century when the sciences triumphed to make fantastic excursions into space. The "inner space" which they have neglected became his special province. And all that he wrote and taught over the long years was in elaboration of this, the structure-function-order of the Eternal Wisdom.

Many years ago I used the phrase, "the days of the giants are over." Indeed they are. Vitvan was one of those remarkable giant-men who appear so rarely in world history and of whom there are so few that they become in due course of time milestones along the trail of our evolutionary struggles. Credit is due to Richard Satriano in Vitvan: An American Master to have so clearly depicted and painted a full-size picture of what a giant thought and felt and did. No one previously has quite accomplished what Vitvan did. Most teachers have been partitive: expounding this or that phase of the ancient wisdom. Vitvan attempted to present an over-all view of the Gnosis couched in current scientific and philosophical language. He makes demands on his readers. His work does not permit a cursory overview from cover to cover.

He stands relatively alone. He was a gigantic figure in a desert inhabited only be a mere handful of human Joshua trees whose arms are uplifted to the Infinite and Eternal.

Israel Regardie
Studio City, California
27 September 1976

The Israel Regardie Foundation was something developed and created in the mid 1980s by Christopher S. Hyatt, Ph.D. to continue the pioneering research done by Francis Israel Regardie, his long time friend and co-conspirator of psychology, magic, and writing/publishing. Together they developed theories, practice and methods to assist individuals to overcome psychological and mystical problems they may have in their personal lives. Both were psychologists and ceremonialists and engaged in various alternative methods that can be the subject of many-a profound discussion here. The purpose of this community is to create an open forum for any students of Regardie or Hyatt and any other person they used in the development of their methods (some are listed in the "interests" page which you can see on the Community Profile) to discuss here. Posts are not moderated but all opinions and subjects are welcome as long as they don't violate the law or flame / hurt or attack individuals. We hope this community will attract those interested far and wide.