Book of Ceremonial Magic

The Angels of the Seven Planets, their Sigils, the Signs and Houses of the Planets, the names of the Seven Heavens, according to the Magical Elements of Peter de Abano, with the names of the Olympic Spirits of the Planets according to the Arbatel of Magic, and the Infernal Sigils of the Evil Planetary Spirits according to the Red Dragon.

Excerpt:

THE mystic tradition in Christian Times is preserved, apart from all questions and traces of Instituted Mysteries, in the literature of Christian Mystical Theology; it is a large and exceedingly scattered literature; some of its most important texts are available in no modern language; they stand very seriously in need of codification, and--if I may be so frank--even of re-expression. But if, for other reasons, they are in their entirety a study which must be left to the expert, there is no person now living in Europe who has not close at his hands the specific, simple, isolated texts--much too numerous to name--which are sufficient to give some general idea of the scope and aims of the tradition. If I were asked to define the literature shortly and comprehensively as a whole, I should call it the texts of the way, the truth and the life in respect of the mystic term.

It is not only full but exhaustive as to the way--which is that of the inward world, recollection, meditation, contemplation, the renunciation of all that is lower in the quest of all that is higher--but perhaps the most catholic word of all would be centralisation. It is very full also on the fundamental truth, out of which it arises, that a way does exist and that the way is open. The truth is formulated in all simplicity by the Epistle to the Hebrews--that God is and that He recompenses those who seek Him out. I have cited this testimony on several occasions in the same connection, and I do so here and now without a word of apology and with no sense of repetition, since it can never be a matter of redundancy to remember after what manner the Divine ways are justified to humanity, when humanity is seeking the Divine.

The literature, in fine, is full as to that which it understands in respect of the life, but this is the Divine Life; it is grace which fills the heart; it is the Holy Spirit of God which makes holy the spirit of man; it is life in God. There is no doubt that in its formulation it was presented to the mind of Christian Mysticism as the life which was hidden with Christ in God, and this ineffable concealment was equivalent to the presentation in open teaching of that mystery of emblematic death which lies behind all the pageants of initiation.

This was the state, and the dogma from which the state depended is defined by that Johannine Epistle which affirms: (1) That God hath given to us eternal life; (2) That this life is His Son; (3) That whosoever hath the Son hath life; (4) That whosoever is without the Son is without life also. These points follow naturally enough from the testimony of the Fourth Gospel: (1) In the person of the Divine Voice, saying--I am the Way, the Truth and the Life: I am the Resurrection and the Life: I am the Bread of Life; (2) In the person of the witness, saying: In Him was life and the life was the light of men.