Rostan

The term "Rostan" appears to be a transliteration or variant spelling related to "Rostaii" or "Rostan," potentially linked to ancient Egyptian magical texts. Blavatsky associates it with "Kr-Ruuham," suggesting a connection to Egyptian "magic." The exact linguistic roots beyond this are unclear, but it signifies a body of occult knowledge.

Book of the Mysteries of Rostaii ; an oecult work in iii;inuseript. Rowhanee (Eg.), or Kr-Ruuham ( . Is the !Magic of modern KgNjit. siip])(isrd to proceed from Angels and Spirits, that is Genii, and by the use of the mystery names of Allah ; they distingui.sh two form.s — llwee, that is the Higher or White Magic ; and Sufiee and Sheytanee, the Lower or Black Demoniac Magic. There is also Es-Scemuja. which is deception or conjuring. Opinions differ as to the importance of a branch of Magic called Darb el Mendel, or as Barker calls it in P^nglish. the Mendal : by this is meant a form of artificial clairvoyance, exhibited by a young boy before puberty, or a virgin, who, as the result of self-fa.scination by gazing on a pool of ink in the hand, with coincident use of incense and incantation, sees certain scenes of real life passing over its surface. Many Eastern travellers have narrated instances as E. W. Lane in his Modern Egyptians and his Thousand and One Nights, and E. B. Barker: the incidents have been introduced also into many works of fiction, sucli as Marryat's Phantom IShip, and a similar idea is interwoven with the story of Rose Mary and the Beryl stone, a poem by Rossetti. For a superficial attempt at explanation, see the Quarterhj Review, Xo. 117. [w.w.w.]

The mention of "Rostan" in Blavatsky's work, though cryptically defined, points towards a fascinating intersection of ancient Egyptian mysticism and broader occult traditions. The reference to "The Book of the Mysteries of Rostaii" evokes the image of a lost or hidden scripture, a common motif in esoteric lore, suggesting that profound knowledge was once accessible, perhaps through initiatory lineages or rare manuscripts. Mircea Eliade, in his seminal studies on shamanism and archaic religions, often highlighted the importance of such secret teachings and the role of the adept in preserving and transmitting them.

The text's division of magic into "Higher or White Magic" (Huwe) and "Lower or Black Demoniac Magic" (Sufiee and Sheytanee) is a crucial distinction. This moral dichotomy is not unique to this concept; it echoes through various spiritual philosophies. In Hermeticism, for instance, the adept strives for divine union, a form of "white magic" aimed at spiritual ascent, while darker arts might involve the manipulation of lower forces for selfish ends. Similarly, Sufism, while primarily a path of divine love, has its own cautionary tales regarding practices that can lead the ego astray.

The inclusion of "Es-Scemuja," defined as "deception or conjuring," further refines this understanding, separating genuine occult power from mere illusionism. This mirrors the alchemical pursuit of transformation versus the charlatan's attempt to create gold from lead through trickery. The description of "Darb el Mendel," or artificial clairvoyance, through a young boy or virgin gazing into an ink pool, is particularly striking. This practice, reminiscent of scrying or crystal gazing, highlights the ancient human fascination with accessing hidden knowledge through altered states of consciousness, a phenomenon Carl Jung explored extensively in his work on synchronicity and the collective unconscious. The use of incense and incantation suggests a ritualistic framework designed to focus the mind and invite visionary experience, a practice found in countless shamanic and mystical traditions worldwide. The fact that such phenomena were documented by travelers and incorporated into fiction underscores their enduring power in the human imagination.

Rostan, therefore, represents more than just a name for an occult text; it signifies a conceptual framework for understanding the diverse applications of spiritual forces and the critical need for discernment in their pursuit. It reminds us that the quest for knowledge, whether divine or arcane, is inextricably linked to the ethical choices we make.