The Light of Egypt, Volume II
by
Henry O. Wagner/Belle M. Wagner/Thomas H. Burgoyne
Part 2 out of 3
corresponding effects upon the Earth.
Probably the purest system to us is that which may yet be derived
from Chaldean sources. This sacerdotal caste were the most
perfect in their astral conceptions and complete in their
symbolic system of recording, and if the great work found in King
Sargon's library in seventy tablets is ever translated, it will
prove of priceless value to the student of these weird, but
sublime, astrological mysteries.
In conclusion, as we reflect upon the fourfold aspect of the
subject that we have presented in outline in these pages, the
whole imagery passes in review before the mental vision. We see
that the radiant constellations of the heavenly vault, with the
beautiful reflection and counterpart, the shining Zodiac, are the
two halves of the great Cycle of Necessity, the spiral of
eternal, universal life, which binds the whole into unity, and
unity into infinity. It is the grand scheme of creative life. The
seven principles of Nature, or Divine Activities, are the forces
producing the phenomena within seven angelic states, seven
kingdoms, and, by seven planets, upon the external plane; the
planets being the passive mediums of the positive spiritual
forces. Upon this dual spiral, which reflects the seven rays of
the solar spectrum is produced seven musical notes; one half of
the spiral in sound and color being the complementary of the
other half. Man, the Earth, and our solar system, are revolving,
each orb in its own key, and its own peculiar ray, meeting and
blending with other spirals, and the whole blending into one
mighty spiral Cycle of Progressive Life, revolving around the
Eternal, Infinite Ego-God, ever involving and evolving the
attributes, powers and possibilities of the One great central
source of Being.
It is a grand orchestra, pealing out in richest melody and
sublime HARMONY, the grand Anthem of Creation: "We Praise Thee, O
God."
CHAPTER V. ASTRO-MYTHOLOGY
The Astro-Mythological system of the ancients, though forming the
last section, so to say, of the mysteries of the Divine Urania,
is, perhaps, the most beautiful of its general features, and
perfect in the complete fulfillment of the purpose for which it
was intended, viz.:-- to convey to the human mind a lesson, a
moral, a truth in Nature; and last, but not the least, to serve
as a basis upon which its inner aspirations and its more external
faith might rest in security.
When we come to examine the deep, philosophical principles of
such a wise system, we are almost astounded at the result of our
researches and the wisdom of human nature displayed in
formulating such perfect analogies of truth, semi-truth, and of
falsehood, according to the plane occupied by the individual.
Let us take one instance, which will clearly explain all the
rest, for they are built and formulated after the same model.
Aeneas, of Greek myths and fables, is reputed to be the son of
Venus by a MORTAL father, upon the plane of reality. As that of
actual PARENT and CHILD, of course this is an utter falsehood. To
the rural population of long, long ago, and their simple, rustic
conceptions, IT WAS A TRUTH.
Why so? Because they believed it, and to them it taught the
required lesson of obedience to the powers that be. But if in
reality it was a falsehood, how can it become a truth by the
simple addition of acceptance and belief? Because it possessed a
metaphysical truth, though not a physical one, in the sense
accepted.
Aeneas, son of Venus, whose history is so beautifully preserved
by the immortal Virgil, was (metaphysically speaking) son of the
goddess, because he was, in his astral and magnetic nature, ruled
and governed by Venus, born under one of her celestial signs and
when she was rising upon the ascendant of the House of Life, even
as Jesus Christos was born of a virgin, because Virgo was rising
at His birth.
Thus Aeneas was, in strict metaphysical reality, a son of Venus.
Having satisfied the rural mind, which thus, unconsciously,
accepts an absolute truth under a physical disguise, the
metaphysical thinker, the philosopher, also accepts the same
fable, knowing and realizing its more abstract truth,
But, again, we are met with the objection that such a truth is
only apparently a truth; i.e., on the plane of embodied
appearances, and naturally the question arises, where (if at all)
is the real truth of the mythos? That truth which is beyond the
mere metaphysical thinker and commonplace philosopher; the truth
which the Initiates recognize--where is it? That truth lies far
beyond the purview of Astro-Mythology. It is connected with the
center of angelic life. Sufficient here to say that, as there are
seven races of humanity, seven divisions to the human
constitution, seven active principles in Nature, typified by the
seven rays of the solar spectrum, so are there seven centers of
angelic life, corresponding to the seven planetary forces
formulated in "The Science of the Stars," and, as each one of us
must of necessity belong to one of the particular angelic centers
from which we originally emanated, the Initiate can see no reason
why AENEAS MAY NOT IN REALITY belong to that celestial vortex
represented by Venus upon the plane of material life. This being
the case, we see how beautiful the ancients' system of temple
worship must have been. The simple rustic, in reverence and awe,
accepting the gross and physical meaning--the only one possible
to his dark, sensuous mind. The scholar and philosopher bow their
wiser heads with equal humility, accepting with equally sincere
faith the more abstract form of the allegory; while on the other
hand, the priest and the Initiate, lifting their loftier souls
above the earth and its formulas of illusion and matter, accept
that higher and more spiritual application, which renders them
equally as sincere and devout as their less enlightened
worshipers. It is thus we find these astro-myths true for all
time, true in every age of the world, and EQUALLY TRUE OF ALL
NATIONS. And this is the real reason why we find every nation
under the Sun possessing clear traditions relating to the same
identical fables, under different names, which are simply
questions of nationality. And when mythologists, archaeologists,
and philologists once recognize the one central, cardinal truth,
they will cease to wonder why nations, so widely separated by
time and space, possess the same basic mythology. They will then
no longer attempt its explanation by impossible migrations of
races, carrying the rudiments with them. They will find that this
mythology was a complete science with the ancient sages, a
UNIVERSAL MYSTERY LANGUAGE, in which all could converse, and that
it descended from the Golden Age, when there was but ONE nation
on the face of the Earth, the descendants of which constituted
the basic nucleus of every race which has since had an existence.
In this light all is simple, clear, and easy to comprehend--all
is natural.
The astronomer-priests of the hoary past, when language was
figurative, and often pictorial, had recourse to a system of
symbols to express abstract truths and ideas. In order to impress
the minds of pupils with a true concept of the attributes of the
celestial forces, we call planets, they personified their powers,
qualities, and attributes. Just as the average mind of to-day
cannot conceive of Deity apart from personality, so did primitive
man clothe his ideas in actual forms, and in these
impersonations, they combined the nature of the celestial orb
with that of the zodiacal sign or signs, in which the planet
exerted its chief and most potent activities. For instance, the
planet Mars, whose chief constellation is Aries, was described as
a great warrior, mighty in battle, fierce in anger, fearless,
reckless, and destructive; while the mechanical and constructive
qualities were personified as Vulcan, who forged the thunderbolts
of Jove, built palaces for the gods, and made many useful and
beautiful articles. Then, again, we find that Pallas Athene was
the goddess of war and wisdom. She sprang from the head of Zeus.
Aries rules the head, and represents intelligence. Athene
overcame her brother Mars in war, which shows that intelligence
is superior to brute force and reckless courage.
Here, we see three different personages employed to express the
nature of the powers and phenomena produced. They were called
gods and goddesses. This was quite natural, as the planets of our
system are reflections of Divine principles. Esoterically, Mars
symbolizes strength, victory--attributes of Deity.
Mars is said to have married Venus, teaching us that the union of
skill and beauty are essential in all artistic work.
Mythology tells us that the god Mars was supposed to be the
father of Romulus, the reputed founder of Rome. Romulus displayed
many characteristics of the planet. The mythos is no doubt a
parallel to that of Aeneas. Rome was founded when the Sun in his
orbit had entered the sign Aries, and Mars was the god most
honored by the Romans. In time, with the degeneration of human
races and their worship, to the rural mind, the subjects of the
mythos became actual personalities, endowed with every human
passion and godlike attribute, the former characterizing the
discordant influence of the heavenly bodies upon man.
Gai, Rhea and Ceres, or Demeter (Greek), represent the triune
attributes of Mother Earth. Gai signifies the Earth as a whole,
Rhea the productive powers of the Earth, and Ceres utilizes and
distributes the productive forces of Rhea.
In the charming story of Eros (Divine Love), son of Mars and
Venus, he (Eros), we are told, brings harmony out of chaos. Here,
we see the action of Aries and Taurus, ruled respectively by Mars
and Venus.
The beautiful myth of Aphrodite, born of the sea foam, is Venus
rising out of the waters of winter, to shine resplendent in the
western skies at evening, and typifies the birth of forms, as all
organic forms have their origin in water.
In all lands the Sun was known under various names, typical of
solar energy, especially in reference to the equinoctial and
solstitial colures.
Henry Melville, in his valuable work, "Veritas," says no reliance
can be placed upon ancient dates, either of Europe, Asia, or
anywhere else, and he conclusively shows that such dates are
Astro-Masonic points on the celestial planisphere, the events
recorded being, as it were, terrestrial reflections of the
celestial symbols.
To attempt to wade through all the various systems of mythology,
and explain each in its proper order, would be to write a large
encyclopedia upon the subject. We have given a few examples as
keys, and suggest works for study. We have here given the real
key, and the student must fathom particulars for himself. The
chief work, and most valuable in its line, is Ovid's
"Metamorphoses." The next, also the most valuable in its line, is
"The Mythological Astronomy of the Ancients," with notes (these
latter are the gist and constitute the real value), by S. A.
Mackey; and last, and, perhaps, in some sense, not the least, is
the "Wisdom of the Ancients," by Lord Bacon. This is published in
"Bacon's Essays."
A careful study of Ovid, with the key which this chapter
supplies, will reveal ALL that pertains to ancient gods,
demi-gods, and heroes, while a study of Mackey, and a careful
comparison with "La Clef" and "La Clef Hermetique" will reveal
all that pertains to cosmic cycles and astral chronology, which
is the only chronology that is quite trustworthy, as far as
ancient history is concerned.
While we are on this subject, we must point out some of the
delusions, into which the subtle, magical teachings of the Orient
would lead the student.
All the monster sphinx, half human, half animal, etc., which the
ancients have preserved, are simply records of the past. They are
chronological tables of cosmic time, and relate to eras of the
past, of the Sun's motion, and not by any means to living
creatures of antediluvian creations, as some wiseacres have
imagined. Many of these ancient monuments, monstrous in form, are
records of that awful period of floods and devastation known as
the Iron Age, when there was a vertical Sun at the poles; or, in
other words, when the pole of the Earth was ninety degrees
removed from the pole of the ecliptic. To those who can read
aright, every lineament tells as plainly as the written word the
history of that awful past, marking the march of time, recording
the revolutions of the Sun in his orbit of 25,920 years, and
relating with wonderful accuracy the climatic changes, in their
latitudes, which took place with each revolution of the Sun and
corresponding motion of the Earth's pole of less than four
degrees. All the greater myths of the dim past were formulated to
express cosmic time, solar and polar motion, and the phenomena
resulting therefrom. These monuments of antiquity prove that, the
ancients knew a great deal more of the movements of heavenly
bodies and of our planet than modern astronomers credit them
with.
Madame Blavatsky, in her "Secret Doctrine," seriously states that
all these monstrous forms are the types of actual, once living
physical embodiments, and, with apparent sincerity, asserts that
the Adepts teach such insane superstitions.
Such, however, is not the case, neither is there anything true,
or even approaching the truth, in the cosmogony given in the work
in question.
And, lastly, we have but one more aspect of the grand old Astro-
Mythos to present to your notice. This aspect reveals the whole
of the ancient classification of WORK and LABOR, and gives us a
clear insight into the original designs, or pictorial
representations, of the twelve signs and the twelve months of the
year. It also clearly explains many things which are to-day
attributed to superstitious paganism.
As each month possesses its own peculiar season, so are, or were,
the various labors of the husbandman, and those of pastoral
pursuits, altered and diverted. Each month, then, bad a symbol
which denoted the physical characteristics of climate and the
temporal characteristics of work. As the Sun entered the sign, so
the temple rites varied in honor of the labors performed, and the
symbol thus became the object of outward veneration and worship.
So we see that the twelve signs, and principally the four
cardinal ones, became Deities, and the symbols sacred, but in
reality, it was the same Sun to which homage was paid.
There is a large sphere of study in this direction, as, of
course, each climate varied the symbol to suit its requirements.
In Egypt there were three months when the land was overflowed
with water; hence, they had only nine working months out of
doors, and from this fact sprang the Nine Muses, while the Three
Sirens represented the three months of inactivity in work, or
three months of pleasure and festivity.
Mackey tells us that the great leviathan mentioned in the Book of
job was the river Nile.
In nearly all mythologies, we find that the gods assembled on
some high mountain to take counsel. The Olympus of the Greeks and
Mount Zion of the Hebrew Bible mean the same, the Pole-Star; and
there, on the pictured planisphere, sits Cephus, the mighty Jove,
with one foot on the Pole-Star and all the gods gathered below
him. The Pole-Star is the symbol of the highest heaven.
With this we close, leaving the endless ramifications of this
deeply interesting subject to the student's leisure and personal
research, trusting the keys we have given in this chapter and
their careful study may induce the reader and student of these
pages to search out for himself the meaning concealed in all
Astro-Mythologies.
CHAPTER VI. SYMBOLISM
At this point of our study it is necessary to make a halt; and,
before proceeding further, to attempt to formulate and realize
that, which, so far, we have been pursuing.
First, then, we have passed in review the Zodiac, and then the
constellations. From this we mentally surveyed both
Astro-Theology and Astro-Mythology; and now, it is our first duty
to realize these in their real significance, and this consists in
a clear comprehension of the Grand Law of Correspondences.
What is this law? It is the law of symbolism, and symbolism,
rightly understood, is the one Divine language of Mother Nature,
a language wherein all can read, a language that defies the
united efforts of both time and space to obliterate it, for
symbolism will be the language of Nature as long as spirit
expresses itself to the Divine soul of man.
No matter where we turn nor where we look, there is spread out to
our view a vast panorama of symbolic forms for us to read. In
whatever form, angle, or color they present themselves, the true
student of Nature can interpret and understand their symbolic
language aright. It has been by the personification of Nature's
symbols, that man has become ignorant of their language. There is
no form, sound, nor color but what has its laws of expression;
and only a perfect knowledge of symbolism will enable man to know
the law, power, and meaning, lying behind such manifestations.
The law of expression is exact, and as unalterable as Deity
Himself. The physical senses cannot vibrate to these interior
forces, and through them, comprehend their law. The physical
senses vibrate to the spirit's expression, not to the powers,
forces, and laws, which brought them into objective existence.
Countless numbers of mystics, if such they deserve to be called,
among present-day students, speak and write very learnedly upon
the "Law of Correspondence," and few, if any, of them really
understand or know anything at all of that law. The intellect
alone cannot solve the problems of this law. It cannot grasp the
true, interior and spiritual meaning, except in just so far as
intellect is capable of externalizing them. The inmost spiritual
truths, that cannot be demonstrated to the outward senses, never
have, nor never will, appeal to any one who has not the interior
ability to comprehend them.
There was a time when men ruled by pure intellect, without its
accompanying other half, intuition: they were looked upon as
monstrosities. This state of purely intellectual development has
been brought about by the positive, masculine principle, reason,
absorbing its counterpart, the intuition, the feminine portion;
and the result, by correspondence, is as fatal as upon the
interior plane, where the positive, masculine soul denies the
existence of his mate; thus setting upon his throne, only a
portion of himself as his idol, and then, reasons himself into
the belief that he is complete. Love has been cast out, ignored
and forgotten until at last she departs, leaving a vacancy, that
eternity cannot fill.
This is somewhat similar to their illusive Devachan, an ideal, a
mere mystical sentiment to gush over, but a something they do not
in reality comprehend. Therefore, we shall do our utmost to
explain this universal law, and to point out wherein its first
principles are manifest. Once these are mastered, the Golden Rule
will explain all the rest: "As it is below, so it is above; as on
the earth, so in the sky."
Here, then, is our first lesson on the subject of REALITY, which
constitutes the Hermetic science of Correspondences.
First, realize that a line or an angle, for instance, is
something more than its mere mathematical outline. It corresponds
to some power, force, or principle within the great Anima-Mundi
of the mysteries, that are trying to find expression, in their
evolutionary journey, in forms. Let us illustrate our meaning. A
point or dot is what? Well, externally it is the alpha of all
mathematics. It is the first finite manifestation of the
spiritual force. Within that dot lies concealed, in embryo, all
the future possibilities of the manifesting principle.
This dot or point is a something to begin with, a form
externalized, from which all future forms may spring forth, and
they may be infinite, both in number and variety. First a
primary, simple idea, from which all ideas and thoughts,
intricate and complex, have their being.
A point extended is a straight line, scientifically expressed
(whereas in real truth there is no such thing as a straight
line); that is to say, it is a form increased or multiplied by
itself, and therefore, is an extension in space that can be
measured, and each extension means a new form, an additional
symbol. It has taken on new aspects, new relations, hence
contains the second principle of mathematics, so to say; but,
besides being points, THEY ARE SYMBOLS. They are principles in
Nature as clearly related to each other as the leaf and the stem
of plant life.
Each monad, or point in the universe, is the beginning of
something; equally so, it is also the termination of its own
forces in that particular action, and will remain inert until it
becomes acted upon by something else.
A point, then, is a primary, simple idea, a straight line. An
angle is the same idea, rendered greater and more complex, and
refers to the same forces upon a different plane, and the more we
multiply the angles the more complex and far-reaching becomes the
symbol and the more numerous and diverse become its planes of
action. Here we will introduce an example. A trine represents
three forces or angles, and, when united, form a trinity, hence
harmony. Its apex (when above) is celestial, therefore represents
the male forces of spirit.
A trine reversed also represents the same forces, with its apex
in matter, hence it is negative. In these two complex ideas,
clearly represented by these symbols, we have ALL matter and
spirit; and yet they are but extensions of our point in space,
rendered far-reaching and complex, by the position and the number
of angles presented.
Let us turn the key once again, and we find that, both spirit and
matter possess the same outline in their primal concept, except
reversed (polarized).
Let us unite these two trines, and we have a still more potent
form; a symbol almost infinitely complex. We have spirit and
matter united, or, rather, three rays of force, positive, meeting
three rays of force, negative, at a given point. Thus we have six
points, also six sides, the ultimate of which is a cube. All are
now equal. It is the first force of a crystallization (creation)
of matter.
Once again let us turn the key, and we have our two conceptions
in a metaphysical sense; the trine with its apex above is as the
trine with its apex below, both the same in form, yet vibrating
to very different planes, and a very different language is
required to read and interpret their meaning aright. The
spiritual, or the trine with its apex above, draws its influence
from the celestial, and as it condenses and takes on form in the
trine of matter, it transmits this same Divine force through its
apex, which points below, to matter. The double trine is found
upon every plane, obeying the Divine Law of Correspondences.
It is, in this sense, called "Solomon's Seal," because it is the
grand hieroglyphic of the Hermetic law: "As it is above, so it is
below; as on the Earth, so in the sky."
To continue this line of reasoning, or speculation, let us say,
would lead us beyond the firm basis of human reason; it would
escape the grasp of intellect, to which I am compelling this
course of instruction to bend, but it would never take us beyond
the real limits of the universe; yet, not to extend our
investigations, we would ever remain in the lower trine, in the
realms of effects, and lose sight entirely of the trine of
spirit, from whence originated the force and potency in the form
of matter.
Therefore it is, that the science of Symbolism has been evolved
and formulated. The symbols, the manifestations, are ever
present, and the study of effects will, to a developed soul,
suggest the cause, the nature of the principle back of it, as
well as the law which would produce such effects. Such is the
science of symbolism; and it bounds and binds back into a
religio-philosophical system, each class of symbols and each
plane of manifestation; as securely as modern savants have
defined the province of chemistry, magnetism, and mathematics;
and, so far, these bounds are useful. But it is only a question
of time and space, after all, because, when resolved back, or,
let us say, evolved up into their abstract principles; chemistry,
magnetism, and mathematics, are purely arbitrary terms to express
special features of the same one eternal thing or science--which
is EXISTENCE; and it, in turn, is CONSCIOUSNESS; not that
external consciousness of existence, not that knowledge and love
of living, but that interior, conscious knowledge, which tells us
why and how we exist, by what force and power we are sustained
and permitted to obey and carry out the law of mediumship,
reception and transmission, attraction and repulsion, spiritual
and material, that ultimately blend and become as one, the double
trine, and, united with the Divine Ego of its being, becomes
complete; seven, the perfected number of form.
The sum total, then, of all, and the value it may possess to the
individual, is measured by his ability to perceive; for there is
nothing external that is not in some sense mental, and there is
nothing mental that is not in some sense spiritual. The sides of
the triangle, physical, mental, and spiritual, and the apex where
meet the mental and spiritual, forms the center of contact to
higher trines in realms above.
Where mind is not, there are no symbols, no ideas, no
manifestations. The spirit has not yet reached that point in its
evolutionary journey where it can yet crystallize its projected
force, power, or ideas, into forms; for everything that is, is
the outcome of Divine thought, and expresses within itself the
symbol of its being. This is the arcana of the Law of
Correspondences.
Remember the above teaching, because upon its full comprehension
rests the ability to read symbols aright. It will aid the soul to
fully realize that, the vast universe is but the mental image of
the Creator; that there is no such thing as manifested existence
apart from mind; and consequently, the infinite worlds that float
securely in space, blushing and scintillating with light of life
and love of the Father, revealing to mortal minds some faint
conception of the awful resources and recesses within Nature's
star-making laboratory, are but the scintillating reflection of
life, the reactions of mental phenomena. So, too, with the mental
creative powers of the mind of man, for, not a vibration that
proceeds from his every thought but what creates its
correspondence in the creative realm of spirit. Hence, symbolism
continues giving to the soul of man, throughout eternity, food
for thought and contemplation.
All symbols, then, are objectified ideas, whether human or
Divine; and as such possess a real meaning; and this meaning is
altered, extended and rendered more complex with every additional
thing or influence by which we find it surrounded, or with which,
we find it correlated. For instance, $1.00 means one dollar; add
six ciphers to the left 0000001., and it is still the same $1.00,
and no more, because their position is previous, or before, the
1. But add the same number of ciphers to the right, $1,000000,
and lo! we find a wondrous change of force, power, and
consequence. We see all the mighty power of our million of money,
and the possibilities and responsibilities with which, in these
days, it becomes associated.
So it is with everything else in Nature. Man pays the penalty by
increased responsibility, for every step in knowledge that be
takes, as well as every dollar in gold be procures. Dollars, as
well as talents, have to be accounted for, and their usefulness
increased tenfold. The dollars must not be buried nor hoarded any
more than our talents, but each, unfolded and doubled, so that we
may be instrumental in helping our coworkers in their upward
path, in the Cycle of Necessity. Knowledge is the basic
foundation in reading Nature's language. Purity of thought, truth
in motive, and unselfish benevolence, will lift the veil that now
lies between the two trines, cause and effect, spirit and matter.
We have given the key and explained the alphabet of this wondrous
law; therefore we close. Each must, by the same rules, work out
the special links in the chain for him or herself. The angle from
which each take their view determines the reading and
interpretation of the symbols presented, whether that be from the
apex, the sides or the base, for every symbol has its trinity in
principles and form. Cause and effect are but the action and
reaction; the result is the symbol which reveals the
correspondence of both.
CHAPTER VII. ALCHEMY--PART I
What a weird yet strangely pleasing name the term Alchemy is. It
is simple, yet so infilled and intermixed with the possible
verities of exact science and the philosophical speculations on
the infinite and the unknown, as to elude our mental grasp, as it
were, by its own subtle essence, and defy the keenest analysis of
our profoundest generalizers in science. And yet, in spite of
this self-evident truth, how fascinating the sound of the word
becomes to the mystic student's ear, and bow pregnant with awful
and mysterious possibilities it becomes, to the immortal powers
embodied within the complex human organism termed man.
Words, if we but knew it, have the same innate, magnetic
influence, and possess the same power of affinity and antipathy,
that the human family possesses; as well as all organic and
inorganic forms and substances; and how sad, to a developed soul,
to witness the inharmony existing in our midst, caused by the
misapplication of names.
Most human beings are very conscious of personal, or human
magnetism, and its effects. But they stop right there, and do not
dream of the subtle, silent influences emanating from a name, a
word, and the power existing in words, when properly used. The
human mind is so absorbed in Nature's manifestations, which are
only the husks, that they fail to see the true, hidden meaning
and realities, concealed beneath the material shell.
We will first notice the meaning of the words which constitute
our subject, viz., Alchemy, then give a brief review of its
physical correspondence, chemistry, and its true relation to its
spiritual counterpart, Alchemy.
"Al" and "Chemy" are Arabic-Egyptian words which have much more
in them than appears upon the surface, and possess a far
different meaning from the one which the terms usually convey to
the average mind. Terms, and the ideas we associate with them,
vary according to the age in which we live. So with those, from
which the word Alchemy is derived.
Let us penetrate beneath the mere verbal husk with which
linguistic usage and convenience have clothed them, and which, in
the course of ages, has become nothing but the dross of
decomposed verbiage, and see if we can excavate the living germ,
that has become buried within. If we can do so, we shall, at the
commencement of our study, have attained unto a realization of
the ancient meaning and real significance of the terms employed.
And this will be no small gain, and will form no unimportant part
of the equipment in our present research.
The Arabians, who derived the whole of their Occult arcana from
the Egyptians, are the most likely to render us the most truthful
and direct significance of the word, and so we find them. Thus,
"Al," meaning "the," and Kimia," which means the hidden, or
secret, ergo THE OCCULT, from which are derived our modern term
Alchemy, more properly Al Kimia. This is very different from the
popular conception to-day, which supposes that the word relates
to the art of artificially making gold by some chemical process,
and viewing it only as some sort of magical chemistry, forgetting
that, the science of chemistry itself is also derived from the
Kimia of Arabian mystics, and was considered as one and the same
thing by every writer of the Middle Ages.
At this time, the physical man was not so dense and grasping for
husks; hence the soul and spiritual part had greater control, and
could impart the real, the alchemical side, of Nature to him;
hence the Law of Correspondences was understood, and guided the
educated in their considerations, researches, and conclusions.
Do you ask why, if they were so enlightened, they have veiled
their knowledge from the world at large?
The power of mind over matter was as potent in those days as now,
and the masses were as correspondingly corrupt as they are today.
Therefore, to put this knowledge into the hands of the multitude
would have been generally disastrous. So they wrote it in
mystical language, knowing that all educated students in Nature's
laws, at that time, would understand; yet they little dreamed how
much their language would be misunderstood in the centuries to
follow, by those who look to their ancient ancestry for aid on
subjects that have become at the present day so lost in mystery.
Having ascertained, beyond question, that Alchemy was, and
consequently is, the secret science of Occultism--not the
philosophy, mind you, but the science; let us proceed, for, we
shall find that these two aspects may often differ, or appear to
differ, widely from each other, though they can never do so in
reality, for the latter produces and establishes the facts, while
the former occupies itself in their tabulation and deductions.
The science constitutes the foundation, and the philosophy, the
metaphysical speculations, which rest thereon. If these important
distinctions are borne in mind, all the apparent confusion,
contradiction, and other intellectual debris, will either
disappear or resolve themselves into their own proper groups, so
that we may easily classify them.
It is at this very point, that, so many students go astray amid
the labyrinths of science and philosophy. They, unconsciously, so
mix and intermingle the two terms, that nine-tenths of the
students present only one side of the question--philosophy, which
soon runs into theory, if not supported by the science, which
they have lost in their volumes of philosophy.
You may say, one subject at a time. Yes, this may be true, if its
twin brother is not absorbed and forgotten.
In this chapter, we shall deal especially with organic Alchemy.
Organic Alchemy deals exclusively with living, organic things,
and in this connection differs from the Alchemy of inorganic
matter. These two aspects may, in this one respect, be compared
to organic and inorganic chemistry, to which originally they
belonged; as astrology did to astronomy. Alchemy and
astrology--twin sisters--were the parents of the modern
offspring, known in chemistry and astronomy as exact science.
These latter, however, deal with shadows and phenomenal
illusions, while the former concern the living realities, which
produce them. Therefore, there can be "no new thing under the
sun," saith Solomon.
First, let us deal with the most lovely form of our art, that
which pertains to the floral and vegetable kingdoms. Every flower
or blade of grass, every tree of the forest and stagnant weed of
the swamp, is the outcome of, and ever surrounded by, its
corresponding degree of spiritual life. There is not a single
atom but what is the external expression of some separate, living
force, within the spaces of Aeth, acting in unison with the
dominant power corresponding with the type of life.
If science could only behold this wonderful laboratory within the
vital storehouse of Nature, she would no longer vainly seek for
THE ORIGIN OF LIFE, nor wonder, what may have become of the
missing link in scientific evolution, because, she would quickly
realize that, biogenesis is the one grand truth of both animate
and inanimate Nature, the central, living source of which is God.
Science would also, further realize that, this biune life is ever
in motion throughout the manifested universe; circulating around
the focii of creative activities, which we term suns, stars, and
planets, awaiting the conditions which are ever present for
material incarnation; and under all possible combinations of
circumstances and conditions, conceivable and inconceivable,
adapting itself to continuous phenomenal expression. Links, so
called, in this mighty chain of evolution, may appear to be
missing here and there, and, for that matter, whole types may
seem to be wanting, but, this is only because of our imperfect
perception, and, in any case, can make no real difference with
the facts, because, if such be a reality, if there be what we may
term MISSING LINKS in the scheme of evolution, it only shows that
spirit, although associated with, is ever independent of matter.
But matter--what is to become of it? Is it independent of spirit?
The kindness of the Divine spirit heeds not the unconscious mind
of matter and its boasted independence, and works silently on,
and at last, accomplishes its mission--the evolution of matter,
the uplifting of the soul of man, as well as the universe. The
blindness of man is dense, and the saddest part to admit is that,
they will so stubbornly remain so.
If, for one instant, the penetrating eye of the soul could shine
forth through the physical orbs of vision, and imprint the
scenes, beheld behind the veil, upon the tablets of the brain of
the physical organism, a fire would be kindled that, could never
be quenched by the fascinating allurements of the material,
perishable things, of matter.
That development of the real atom of biune life can, and does, go
forward, irrespective of the gradation of physical types, needs
no convincing proof, other than visible Nature.
MAN IS NOT THE OUTCOME OF PHYSICAL EVOLUTION, and produced by a
series of blind laws, that lead him upward from protozoa to man,
as a child climbs up stairs, advancing regularly, ONE STEP AS A
TIME. This latter conception, we know, is the theory of exact
science, but not of Alchemy, not of the science of Occultism.
Man, according to Wallace, Darwin, Huxley, and Tyndall, is what
progressive stages of physical evolution have made him. But the
very reverse is true. The fauna and flora of past geological
periods are what the human soul has produced, by virtue of its
gradual advancement to higher states and conditions of life, so
that, so far from man being the outcome of the planet's
development, such material progress is the outgrowth of man's
advancement, proving again that, matter is not independent of
spirit, neither can spirit be independent of matter for its
expressions. They so interblend that, the dividing line cannot be
detected by the untrained eye of the exact scientist. But, that
time is not far distant, when the scientists will prepare and
evolve their interior being to take up the spiritual thread,
exactly where the visible thread ends, and carry forth the work,
as far as the mortal mind of man can penetrate, while embodied in
the physical form.
God hasten this day is my prayer, for then man will become more
spiritual and aspiring for advancement and knowledge, thus,
setting up vibrations that will create higher and loftier
conditions for the physical man. Aye! then they will know that,
even the birth of the world itself, owes its primal genesis to
the desire of the human atom for earthly embodiment.
Here is where exact science, or the counterpart of Alchemy,
becomes both profitable and helpful. Says Paracelsus: "The true
use of chemistry is not to make gold, but to prepare medicines."
He admits four elements--the STAR, the ROOT, the ELEMENT and the
SPERM. These elements were composed of the three principles,
SIDERIC SALT, SULPHUR, and MERCURY. Mercury, or spirit, sulphur,
or oil, and salt, and the passive principles, water and earth.
Herein we see the harmony of the two words, Alchemy and
Chemistry. One is but the continuation of the other, and they
blend so into each other that, they are not complete, apart.
The chemist, in his analysis of the various component parts of
any form of matter, knows also the proportional combinations; and
thus, by the Law of Correspondence, could, by the same use of the
spiritual laws of Alchemy, analyze and combine the same elements
from the atmosphere, to produce the corresponding expression of
crystallized form. By the same laws, are affinities and
antipathies discovered and applied, in every department of
Nature's wonderful laboratory.
Chemistry is the physical expression of Alchemy, and any true
knowledge of chemistry is:--not the knowing of the names of the
extracts and essences, and the plants themselves, and that
certain combinations produce certain results, obtained from blind
experiments, yet, prompted by the Divine spirit within; but,
knowledge born from knowing the why and wherefore of such
effects. What is called the oil of olives is not a single, simple
substance, but it is more or less combined with other essential
elements, and will fuse and coalesce with other oils and essences
of similar nature. The true chemist will not confine his
researches for knowledge to the mere examination, analysis, and
experiments, in organic life; but will inform himself equally, in
physical astrology; and learn the nature, attributes, and
manifested influences of the planets, that constitute our
universe; and, under which, every form of organic matter is
subject, and especially, controlled by. Then, by learning the
influence of the planets upon the human family; and that special
planetary vibration that influences the individual; he can
intelligently and unerringly administer medicines to remove
disease in man.
A familiarity with the mere chemical relations of the planet to
man, makes still more apparent, the mutual affinity of both to
the soil, from which they appear to spring, and to which, they
ultimately return; so much so that, we have become conscious,
that, the food we eat is valuable or otherwise as a life
sustainer, in proportion to the amount of life it contains. We
are so complex in our organization that, we require a great
variety of the different elements to sustain all the active
functions and powers within us. Man, being a microcosm, or a
miniature universe, must sustain that universe, by taking into
the system the various elements, which combine to make up the
Infinite Universe of God. Animal flesh is necessary to certain
organized forms, both animal and man. When I say necessary, I do
not mean an acquired taste and habit of consuming just so much
flesh a day; but a constitution, which would not be complete in
its requirements, without animal flesh. I am thankful such do not
constitute the masses.
Science would say, you only require certain combinations of
oxygen, hydrogen, nitrogen, and carbon, to sustain all the
activities of the physical body. Apparently, this is true. Upon
the surface it is, but in reality it is not; because if it were
really true there could be no famines. Science could make bread
out of stones, as was suggested at the temptation of Christ in
the wilderness. And yet, no one knows better than the academies
of Science, themselves, that their learned professors would
quickly starve to death, if they were compelled to produce their
food from the chemical properties of the rocks. They can make a
grain of wheat chemically perfect, but they cannot make the
invisible germ by which it will grow, become fruitful, and
reproduce itself. They can reproduce from the stones in the
street the same chemical equivalents that go to compose gluten,
albumen, and starch--the trinity which must always be present to
sustain life; but they cannot, by any known process, make such
chemical equivalents of these substances, do the same thing. Now,
if not, why not? Science cannot answer this. A very mysterious
shake of the head and profound silence is the only answer. Ask
Science HOW THE PLANT GROWS, what causes the atoms of matter to
build up root, stem, leaf, bud and flower, true to the parent
species from which the germinal atom came. What is there behind
the plant that stamps it with such striking individuality? And
why, from the same soil, the deadly aconite and nutritious
vegetable can grow, each producing qualities in harmony with its
own nature, so widely different in their effects upon the human
organism, YET, SO COMPLETELY IDENTICAL AS REGARDS THE SOURCE FROM
WHICH THEY APPEAR TO SPRING. There must be a something to account
for this, and this something, ancient Alchemy alone can
scientifically reveal and expound; and, this knowledge lies just
beyond that line which calls a halt to material scientists, and
says: "You can go no farther; this is beyond your purview. The
end of the material thread has been reached, and unless you can
connect it with the thread of the next plane, your researches
must stop."
Before entering upon and answering these vital questions, we must
digress a little, and make ourselves perfectly familiar with the
ideas and revelations of advanced physical science upon the
subject, and for this purpose no more trustworthy guide can be
consulted than the new edition of "The Chemistry of Common Life,"
by the late James F. W. Johnson, M. A., England, and revised by
Arthur Herbert Church, M. A. In chapter IV on page 56 of this
work, upon the anatomy of plant life, we read:
"How interesting it is to reflect on the minuteness of the organs
by which the largest plants are fed and sustained. Microscopic
apertures in the leaf suck in gaseous food from the air; the
surfaces of microscopic hairs suck a liquid food from the soil.
We are accustomed to admire, with natural and just astonishment,
how huge, rocky reefs, hundreds of miles in length, can be built
up by the conjoined labors of myriads of minute zoophytes,
laboring together on the surface of a coral rock; but it is not
less wonderful that, by the ceaseless working of similar
microscopic agencies in leaf and root, the substance of vast
forests should be built up and made to grow before our eyes. It
is more wonderful, in fact; for whereas, in the one case, the
chief result is that, dead matter extracted from the sea is
transformed into a dead rock; in the other, the lifeless matter
of the earth and air are converted by these minute plant-builders
into living forms, lifting their heads aloft to the sky, waving
with every wind that blows, and beautifying whole continents with
the varying verdure of their ever-changing leaves."
Further on in the same chapter, on pages 62-3, the same eloquent
writer continues:
"But the special chemical changes that go on within the plant,
could we follow them, would appear not less wonderful than the
rapid production of entire microscopic vegetables from the raw
food contained in the juice of the grape. It is as yet altogether
incomprehensible, even to the most refined physiological
chemistry, how, from the same food taken in from the air, and
from generally similar food drawn up from the soil, different
plants, and different parts of plants, should be able to extract
or produce substances so very different from each other in
composition and in all of their properties. From the seed-vessels
of one (the poppy) we collect a juice which dries up into our
commercial opium; from the bark of another (cinchona) we extract
the quinine with which we assuage the raging fever; from the
leaves of others, like those of hemlock and tobacco, we distil
deadly poisons, often of rare value for their medicinal uses. The
flowers and leaves of some yield volatile oils, which we delight
in for their odors and their aromatic qualities; the seeds of
others give fixed oils, which are prized for the table or use in
the arts * * * These, and a thousand other similar facts, tell us
how wonderfully varied are the changes which the same original
forms of matter undergo in the interior of living plants. Indeed,
whether we regard the vegetable as a whole, or examine its
minutest part, we find equal evidence of the same diversity of
changes and of the same production, in comparatively minute
quantities, of very different, yet often characteristic forms of
matter."
From the whole of the foregoing, we observe the exact position to
be the one we have previously stated. If such wondrous things can
be revealed to us through the physical science of chemistry, what
think you must be hidden from our physical sight and knowledge by
the veil which hangs between matter and spirit? Think you not, it
is worth the effort to penetrate beyond that point where the atom
disappears from the view of the scientist?
If plants produce such wonderful phenomena in their life and
influence, what must the Divine organism of man have concealed
within his microscopic universe, to study and comprehend? Plant
life is merely the alphabet of the complex, intricate, and
multitudinous processes, going on in the human body.
And, as the mechanical microscope of physical science cannot
reveal the why and the wherefore, let us, for a brief moment,
disclose some of the wonders that declare their existence, when
subjected to the penetrating alchemical lens, of the inward
spirit. The first thing that intrudes itself upon our notice, by
virtue of its primary importance, is the grand fact of
biogenesis--life emanating from life. We perceive every external
form to be the physical symbol of a corresponding degree of
spiritual life; that each complete plant represents a complete
cycle, state, or degree of interior existence; that it is made up
and consists of countless millions of separate atoms of life;
that these atoms of spiritual activity are the real instigators
of the life and motion of corresponding material atoms; that they
ever obey the Divine impulse of co-operative unity, in their
chemical, as well as their spiritual affinity. Consequently,
everything in the form of material substance must be, and is, but
the means for the phenomenal expression of incarnating spirit;
the organism of man, a tree, a plant, or an animal, being no
exception to this Divine, omnipresent law of creative life.
To the true Alchemist there can be no mystery surrounding the
wonderful phenomena mentioned in the work we have quoted, in
plants extracting from the same rocks, soil, and air, qualities
so manifestly different--deadly poisons, healing balsams, and
pleasant aromas, or the reverse, from the same identical plant
foods. Nothing is more wonderful or mysterious, than, the same
alchemical processes, which, are hourly being enacted within our
own bodies. From the same breath of air and the same crust of
bread do we concoct the blood, the bile, the gastric juice, and
various other secretions; and distil the finer nervous fluids,
that go to build up and sustain the whole of our mental and
dynamic machinery. It is the same ancient story of the atoms;
each part and each function endowing the same inorganic chemicals
with their own spiritual, magnetic, and physical life-qualities,
by what appears, to the uninitiated observer, a miraculous
transmutation of matter, but which is, in reality, the evolution
of organic form from inorganic materials, in obedience to the
Divine law of spiritual progression. Who could stop with exact
science? For, when we come to consider the apparent mysteries of
life and growth by the aid of this alchemical light, the shadows
flee, and all the illusions of Nature's phenomenal kaleidoscope
vanish before the revelation of the underlying spiritual
realities. We know that the plant, being the physical expression
upon the material plane of a more interior life, endows its
outward atoms with their peculiar qualities. THESE QUALITIES ARE
NOT DRAWN DIRECTLY FROM THE SOIL; the soil only becoming the
medium for their complete or incomplete expression, as the case
may be; i.e., supplying the necessary inorganic atoms. Hence, the
deadly qualities of aconite, and the generous life-sustaining
qualities of the nutritious vegetable, BEING SPIRITUAL LIFE
ENDOWMENTS, conveyed to the material substance, abstracted from
the soil and withdrawn from the atmosphere, are no mystery; their
effect upon the human organism being exactly that, which is
produced by their spiritual affinity or antipathy, as the case
may be. And this also shows and explains, why purely inorganic
chemical atoms, though they be exactly the same as the organic
substances, from a strictly scientific standpoint, YET FAIL TO
SUPPORT LIFE, because such chemical equivalents lack the organic
spirituality of the interior life, which alone, gives them the
power and function to support the same. They fail to fulfill the
requirements of the alchemical law of life for the support of
life--in other words, biogenesis.
And, too, this inorganic life may be parted from the plant or
vegetable, if it be too long severed from the medium which
transmits the spiritual life, from the inorganic world to that of
organic matter. Vegetables, fresh from the ground, or parent
stem, retain this life if at once prepared for food, if not
overcooked, which is so often ignorantly done. This is the secret
of sustenance from foods. Nature's perfected fruits and
vegetables are overflowing with the life-giving essences, and, if
eaten direct from the tree or parent stem, that life is not lost,
but transmitted to our organisms, and replenishes the wasting
system with a living life. Much less of such food is required to
completely satisfy and nourish the body than if the life had
partly departed or been destroyed.
Briefly stated, then, everything within organic Nature is the
expressional symbolic manifestation of spirit; every form being a
congregation of innumerable atoms of life, revealing their
presence in material states; each organic form, or, rather,
organism, evolving under the central control of some dominating
Deific atom or soul, which, by virtue of past incarnations and
labors in its cycle of evolution, from the mineral up to man, has
achieved the royal prerogative to rule within its own state. Man
being the highest representative form--the grand finale in the
earthly drama--sums up and contains within himself everything
below, and THE GERMS OF EVERYTHING BEYOND, THIS STATE. He is
truly a microcosm, and represents in miniature the grand Cosmic
Man of the Heavens. Every living force beneath him corresponds to
some state, part, or function, which he has graduated through and
conquered, and which, in him, has now become embodied, as a part
of his universal kingdom. Consequently, all things are directly
related to him, in the grand universal unity of spiritual life.
This cannot be realized and comprehended by the physical man, nor
conveyed to his outer senses by the physical sciences. He must
bring into active use the inner man, the real being, which
inhabits and controls the outer organism, and through its
instrumentality, understand the interior source and workings
behind the phenomena of manifested being. So we see that, exact
science cannot take us far, yet, it is a mighty factor, in the
evolution of the microcosm Man, and in consciously relating him
to the Infinite Macrocosm--God, Spirit, All.
CHAPTER VIII. ALCHEMY-PART II
Paracelsus, the most celebrated of the alchemists of the Middle
Ages, thus mystically speaks of his art:
"If I have manna in my constitution, I can attract manna from
heaven. Melissa is not only in the garden, but also in the air
and in heaven. Saturn is not only in the sky, but also deep in
the ocean and Earth. What is Venus but the artemisia that grows
in your garden, and what is iron but the planet Mars? That is to
say, Venus and Artemisia are both products of the same essence,
while Mars and iron are manifestations of the same cause. What is
the human body but a constellation of the same powers that formed
the stars in the sky? He who knows Mars knows the qualities of
iron, and he who knows what iron is knows the attributes of Mars.
What would become of your heart if there were no Sun in the
Universe? What would be the use of your 'Vasa Spermatica'[*] if
there were no Venus? To grasp the invisible elements, to attract
them by their material correspondences, to control, purify, and
transmute, them by the ever-moving powers of the living
spirit--this is true Alchemy."
[*] Astral germs of subjective life forms:--it is the latent, "to
be".
Thus, in a very few simple words, we find this master of the art
revealing the whole arcana of that mysterious science, which has
for its chief object and goal, the discovery of the
"philosopher's stone," which confers upon its fortunate possessor
the blessings of immortal youth. Therefore, we cannot possibly do
better in the commencement of our present study than, to minutely
examine each particular sentence and endeavor to discover his
true meaning, which, like all mystical writing, is so apparent,
yet cunningly concealed, as to excite the student's admiration.
"If I have manna in my constitution, I can attract manna from
Heaven." The manna here spoken of does not specify any particular
thing, but is of universal application, and is simply used as an
unknown quantity, like x, y, z in mathematics. But, ever since
the days of Paracelsus, half-initiated mystics and bookworm
occultists, have endeavored to discover what this manna really
was. Some, the more spiritual, were of the opinion that, it was
spiritual power, or purity of spirit; others imagined it to mean
special magnetic qualifications, similar in nature to the
so-called gifts of modern spiritualistic media. The concealment
of the truth is unique, and consists in its very simplicity; and,
when correctly expounded, should read: "I am the microcosm, and
all the visible and invisible universe dwells within me, so that
whatsoever power I have in my constitution, I can attract its
correspondence from Heaven." Paracelsus must have smiled to
himself when he wrote "If I have manna," etc., because his whole
writings strive to prove man the miniature of Deity. Further
along, he explains himself by pointing out the real Law of
Correspondence, thus: "Melissa is not only in the garden, but
also in the air, and in Heaven. Saturn is not only in the sky,
but also deep in the ocean, and Earth." The illustrations are
beautiful, The life of the plant, the "anima floralis," pervades
the atmosphere and the interior states of spiritual life, where
it becomes in the highest degree beautiful, and beneficial to the
soul. A reference upon this point to "The Light of Egypt" Vol.,
I, may not be considered out of place. Upon page 74 it is
written: "The flower that blooms in beauty, breathing forth to
the air its fragrance, which is at once grateful to the senses
and stimulating to the nerves, is a perfect specimen of Nature's
faultless mediumship. The flower is a medium for the transmission
to the human body of those finer essences, and of THEIR SPIRITUAL
PORTION TO THE SOUL; for the aroma of the flower is spiritualized
to such a degree as to act upon the life currents of the system,
imparting to the spiritual body a nutriment of the finest
quality."
Thus, here is where the knowledge of the alchemical attributes of
plants, as applicable to man, can be most beneficially utilized.
Plants and flowers, whose attributes and aromas harmonize with
the complex organism of man, should be selected for the house and
garden, for, they are mediums to transmit the finer essences and
aromas to the spiritual constitution of man; the plant to the
physical, and the aromas and essences of the flowers to the soul.
Antipathies in plants and flowers would bring a similar evil
influence, as the discords of the antagonistic human magnetism.
It would not be so apparent, but more subtle, yet nevertheless
effective in result.
Our attention is next drawn to the planet Saturn, which, we are
informed, is not only shining in his starry sphere of the
heavens, but is also buried in the ocean depths and embodied in
the stratas of the earth. It is almost needless to add that, our
author refers to those substances naturally Saturnine in their
quality of life and expression, such as lead, clay, and coal,
among the minerals, and various deadly plants among the flora,
the chief of which is the aconite or monkshood, so significant of
Saturn and the isolated, monkish hermit. After some repetition,
in order to impress the truth of correspondences, our author
exclaims: "What is the human body but a constellation of the same
powers that formed the stars in the sky?" Truly, what else? for,
"he who knows Mars knows the qualities of iron, and he who knows
what iron is knows the attributes of Mars." Could anything be
plainer? We think not.
From the foregoing, which a long experience and much critical
investigation and research have demonstrated as true, we cannot
avoid the conclusion that Alchemy, equally as well as every other
science, religion, or system of philosophy formulated by man,
resolves itself, ultimately, in all its final conclusions, into
the one universal parent of all wisdom.
ASTROLOGY, the Science of the Stars, in unison with the Science
of the Soul, was, and still is, the one sublime center of real
learning. It constituted the sacred fountain of living waters,
from whose placid depths there rayed forth the Divine revelations
of man, his whence, where, and whither; and under the careful
conservation of a long line of gifted seers, it shone forth to
the sons of men, as the sacred Hermetic light in the
Astro-Masonic wisdom of Egypt's ancient priesthood.
It is not lost to us to-day. The same book lies open before us
that faced our ancient forefathers. It is standing out clear and
distinct, waiting to be read by the sons of men. We can learn its
language, and from its pages, we ourselves can read our relation
to God and our fellowman. Shall we not heed the whispering
intuitions of the soul and place ourselves in conscious rapport
with the whole?
This sublime Book of Wisdom was written by God Himself, to convey
to His children the knowledge of His powers, attributes, and
relation to all creative life. We cannot see that Divine Spirit
which we call God. No; but as long as the finite form exists as
such, we will have the spirit's manifestations to learn from.
Never will the Book of God be closed to the searching eye of the
soul. There will always be presented to his vision lessons to
study, and practical experiments to perform, to lead the soul
into deeper mysteries. Until man fathoms his own universe, he
cannot understand God. "Know thyself" is as applicable to-day as
when the famous, immortal and mystic utterance was inscribed on
the porch of the temple at Delphi.
Before this wonderful, divinely elaborated, but complex system
can be fully realized, it is necessary that the student should
comprehend, very distinctly, the two states of existence, the
internal and the external, and become familiar with the laws of
correspondences. And it seems strange that of all Sciences, that
of medicine should have so completely failed to grasp this living
truth, since every atom of medicine administered, invariably acts
upon this alchemical principle. When the human organism has
become discordant in some of its parts, it is because the
interstellar vibrations have aroused various states within the
human kingdom into a condition of rebellion against the supreme
will. Man's ignorance favors such seditious movements, and his
general habits and code of morals stimulate them to undue
activity. The final result is disease--disorganization of the
parts and functions, and those medicines corresponding TO THE
SAME FUNCTIONAL DEGREE OF LIFE WITHIN THE GRAND MAN, cure the
disorder, when administered properly and IN TIME, whereas, if
given to the perfectly healthy organism, THE ATOMS PRODUCE
SIMILAR SYMPTOMS TO THE DISEASES THEY ALLEVIATE, because it is
their mission to either subdue or be subdued, and when disease
prevails the medicinal atoms, acting in unison with the natural
parts and functions they affect, conquer or subdue the inharmony,
and vice versa, as before stated. In all cases of disease and
medicine, it is a simple question of A WAR BETWEEN THE ATOMS,
and, therefore, the most potential forces within Nature are
always at the command of the true Alchemist, because he knows bow
and when to select his fighting forces, and when to set them in
motion, for the best results.
Hahnemann, the founder of the Homeopathic system, has approached
THE NEAREST to this alchemical truth, and as a consequence, we
find it is in actual practice, the most natural, scientific, and
successful system of medicine, yet given to the world; based, as
it is, upon the well-known law of affinites, "Similia similibus
curantur," "like cures like," being a very ancient axiom in the
astrological practice of physic.
Bulwer Lytton, who had become thoroughly convinced of the great
value and importance of uniting ancient Alchemy with modern
medicine, makes the hero of his immortal story declare: "All that
we propose to do is this: To find out the secrets of the human
frame, to know why the parts ossify and the blood stagnates, and
to apply continual preventives to the effects of time. THIS IS
NOT MAGIC; IT IS THE ART OF MEDICINE, RIGHTLY UNDERSTOOD."
It is a fact that, the molecules of the body are all changed
within twelve months; that every cell in the human organism is
born and grows to maturity within that space of time. Nature is
absolutely impartial. She draws from the atmosphere that she may
reproduce a fac-simile of everything she finds upon the surface
of the body. So, if there be a sore, or festering ulcer, the
atoms which are thrown off attract similar atoms, so as to
reproduce the ulcer or sore, and thus prevent the disease from
getting well of itself until it has worn itself out.
Further, every vein and canal throughout the entire body, from
youth to maturity, is being coated with carbonate of lime, or
lime in some form. The coating of the walls of the veins in such
a manner, prevents the free circulation of the living matter;
then, the real vitality of the food which we eat, is simply
passed off through the pores, or through the bowels, or through
the system, because it is unable to penetrate through the lime.
If that prevention which produces old age can be attained, then
physical youth will continue.
The first step to take is to dissolve the lime in the body. Drink
nothing but distilled water, in either tea, coffee, or any other
form, and drink freely of the sweet juices of the grape and
apple.
The food that we eat contains lime in a living form, and it is
the living lime we need to build up the living bones, for the
lime and the magnesia that we take in the water is crystallized
dead mineral, possessing no responsibility of life, and the lime
in our food is quite sufficient for all purposes. For everything
we take in excess, Nature makes us pay the penalty.
The first principle of long living is to keep all channels of the
body perfect and free from coatings of lime.
The second is that of youthful ideals of the mind. The soul never
grows old.
The third principle is dynamic breathing, which is storing up the
oxygen in sufficient quantities, to supply the tissues with
sufficient fuel, for combustion.
These three principles, acting in unison, contain the true basis
of physical life and a means of long living. Old age is simply
the petrifaction of the body through lime, and the incorporating
of erroneous thoughts into the organism.
It is the true Alchemy of human existence, and the preventives,
in each and every case must contain the spiritual correspondence
to the cause they seek to remedy; and, though the followers of
Hahnemann base the whole of their procedure of treatment upon
their master's fundamental law of "Similia similibus curantur,"
yet, there may be a few rare cases wherein, this undeviating
method would not apply with the required effect. In such a case,
the Alchemist would resort to the well-known law of opposites,
and base his treatment upon the dogma of "Contraria contrariis
curantur," so long the pet theory of the Allopathic school. They
work upon the hypothesis that, like attracts like, and, if
disease exist, those elements must be administered to set up the
vibrations that will produce the polar opposite. If the body was
racked with pain, those medicines would not be given that would
create or increase similar conditions, but, their antipathy would
be introduced into the system or applied locally to extinguish
the foe.
So long as mankind remain within the semicrystallized state of
soul development, so as to require the aid of external forces to
support the human throne within its earthly temple, mercenary
troops will exist to supply these supposed supports.
Unquestionably, the astrological law is the true system of
medicine, which treats disease by sympathy or by antipathy,
according to the nature of the case, and the efficacy of the
remedies at hand. This method is the only natural one, and has
been thoroughly demonstrated by the numerous "provings of drugs"
under Hahnemann's law.
Happily, the time is not far distant when, the incarnated spirit
will be able to use its own slumbering forces, and subdue all
suffering and symptoms of disease in their very first inception,
by virtue of its purer life and the dynamic potencies of its own
interior, spiritual thought. Already, mental therapeutics is
taking an advanced position among liberal, progressive minds, and
nothing demonstrates so clearly and forcibly the grand,
alchemical law of life-growth and decay, as the imponderable,
invisible forces, which, constitute the materia medica, or
remedial agents, of mental, magnetic, and spiritual healing.
Perhaps the most recondite subject connected with the healing art
divine is, the modus operandi of medicinal action, upon the human
body. A subject so simple and self-evident to the Alchemist,
remains a profound mystery to the educated physician of the
medical college; so much so that, we are tempted to ask of them:
"Can you explain the modus operandi of drugs?" Dr. William Sharp,
one of the most advanced physicians of the Homeopathic school, in
one of his well- known "Essays on Medicine," says: "In respect to
the manner of action of drugs we are in total darkness, and we
are so blind that the darkness is not felt. KNOWLEDGE OF THIS
KIND CANNOT BE ATTAINED; it is labor lost and TIME wasted to go
in search of it. True, hypotheses may be easily conceived; so may
straws be gathered from the surface of the stream. But what are
either of them worth? There is this difference between
them--straws may amuse children, and hypotheses are sure to
mislead physicians."
It is when the Occult Initiate observes to what helpless
conditions the practice of medicine has fallen, that, he would,
if be could with any possibility of success, implore the angelic
guardian of the human race to open the spiritual sight of men,
that they might see, as he sees, the Divine relationship, and
spiritual correspondence, of everything in the wide universe to
man.
Nature's laws move slowly and imperceptibly, yet surely and
exact, and the time will certainly come when man will be forced
into consciousness of these laws, whether he will or no. Nature
is no respecter of persons, and those who will not move and
progress, in harmony with her laws of advancement, must, of
necessity, pass out with the old.
Alchemy, as it relates to the healing art, is the most noble in
its object and beneficial in its effects, of all the many
subdivisions of the sciences, because, it alleviates the pains
and morbid afflictions of suffering humanity. We have given quite
sufficient of its astrological aspect in the second part of "The
Light of Egypt," Vol. I, wherein the four ancient elements are
translated into their chemical correspondences of oxygen,
hydrogen, nitrogen and carbon, which still constitute the four
primary elements of the most advanced chemistry to-day. They
enter more or less into every organic form and substance, which
is known, in various combinations and proportions. The human
organism is principally composed of them; so, likewise, is the
food that supports physical life, and the air we breathe is but
modifications of the same atoms.
As man's constitution embraces a microscopic atom of all the
essences and elements, corresponding to the whole; so does the
air; and much, that we depend upon our food to supply, can be
extracted from the atmosphere by breathing. Every breath we
breathe is new life, or death.
Herein is the secret of success or failure, in certain
localities, and under certain conditions. If we have iron within
us, could we extract or attract iron from Saturn's district? Or,
if the element within us could attract gold, could we obtain it
from the coal fields?
Therefore, it is only natural that the medical remedies we employ
to restore the organism, when afflicted with disease, should
group themselves into similar correspondences, and so, in a
general sense, we find them; for we note that the brain, the
circulation, the lungs, and the stomach, are the four chief
citadels of the body; the heart, of course, representing the
center of circulation. And this also explains, further, if that
were necessary, why the principal remedies of the homeopathic
system are so speedy and direct in their action. The four
principal drugs, which stand as representatives of their class,
are aconite, belladonna, phosphorus, and pulsatilla. These
represent the quadrant, for light is not more nicely adjusted to
the eye, nor sound to the ear, than aconite to the circulation,
belladonna to the brain, phosphorus to the lungs, and pulsatilla
to the stomach; while ramifying in the seven directions indicated
by the seven primary planets, we find stimulants, tonics,
narcotics, nervines, alteratives, cathartics and diuretics, as
the natural material correspondences thereof.
That we assign phosphorus to the lungs may appear startling to
the orthodox student, especially when, he calls to mind the fact
that phosphorus has long been recognized in medical science as a
brain food and medicine. Anticipating such mental questions, we
reply that in medicine, from the alchemical view, we are
occupying a wholly different standpoint; i.e., the power of
controlling the functional action of the body, in this view of
the case, and the fact that, the lungs and the brain are in the
most perfect affinity, there will remain no mystery upon the
subject.
The Alchemy of stones and gems attracts our next attention.
Affinites and antipathies to the human constitution, are to be
found in these crystallized representatives of the subtle,
invisible influences emanating from our planetary system. They
are the mediums for the transmission of corresponding attributes
and influences of existing powers and potencies, and if carried
or worn upon the person, they will bring the person in direct
rapport with the invisible forces within the universal system.
Here again Hahnemann's scientific philosophy would prove
effectual, that "Similia similibus curantur." Would the fiery
influence of a topaz attract much from the realms of a
chrysolite? Or, the crystallized, airy forces of a sapphire be a
suitable medium for the earthly forces of a jasper?
Gems and stones are dead or living realities. They live, slumber
and die, and have their potent existence as do the organic forms
of matter. They are, usually, imbued with the vivifying spark of
Divinity, and shine forth and exert their influence through the
magical powers attracted to them from the forces of Nature. A
real, living entity abides within them that can be seen by the
clairvoyant vision, and to the trained student in Occult lore,
this entity can be made to become an obedient servant, giving
warning of the approach of danger, impressions of men and things,
and warding off discordant influences surrounding us; or that,
which we may contact from the magnetic and personal environments
in our relations in the social world; or that which may be
projected to us from the invisible realms of life.
Think you the pryamids would be intact to-day, if the stones from
which they were built had been promiscuously selected? They were
chosen by Adepts in the knowledge of the Laws of Correspondence
and antipathy and affinity. The sphinx also stand as monuments to
the heights of wisdom that man can attain.
Metals also can be followed out on the same lines as the gems and
stones.
Much as we would like to continue, we are compelled to bring this
discourse to a close, even though in doing so we must of
necessity omit much of vital interest to the student. We will,
therefore, only add that the seven basic metals stand as the
crystallized representatives of their respective groups: Gold for
the Sun, Silver for the Moon, Tin for Jupiter, Copper for Venus,
Quicksilver for Mercury and Lead for Saturn. Each finds it own
sphere of action within the temporary abiding place of the human
soul on earth--the physical body. So, likewise, the twelve
constellations and their corresponding talismanic gems,
representing in their glittering array the anatomical Zodiac of
the human frame, and typifying the spiritual quality of the
atoms, there congregated, in every degree of life. These, and a
thousand other mysteries, had we the time, might be unfolded to
the student's view with considerable advantage, but we are
compelled to refrain. The philosopher's stone is near at hand.
Seek it not in remote spheres or distant parts of the earth, for
it is ever around you and within, and becomes the golden key of
true wisdom, which prepares the soul for its higher life and
brighter destiny. It is the still, small voice of the awakened
soul, that purges the conscience from suffering, and the
spiritual body from earthy dross. It is that, which treasures not
the corrupting, delusive wealth of Earth, nor the transient
powers of mammon, but garners the fruits which spring from the
pure life, and treasures the jewels of heaven. Vainly will you
seek for this stone of the wise philosopher amid the turmoils,
sufferings, and selfishness of life, unless you accept your
mission upon earth as a duty, delegated to the soul, from Heaven.
Eschew the evil thereof, and hold fast that which is good. To do
this, means to expand with the inward truth and become one of the
"pure in heart," in which blessed state, the magical white stone,
conveying A NEW NAME, reveals the living angel within, to the
outward man. Then, and then alone, doth he know the Adonai.
Such are the Divine, spiritual principles upon which the higher
Alchemy of life is based. They seek only to establish a Divine,
conscious at-one-ment between the angel, the man, and the
universe, and to this end, we conclude with the words of the
immortal Paracelsus:
"To grasp these invisible elements, to attract them by their
material correspondences, to control, purify, and transmute them
by the ever-moving powers of the living spirit, THIS IS TRUE
ALCHEMY."
CHAPTER IX. TALISMANS
Words are the symbols of ideas, and bear the same correspondence
to the physical brain as matter does to spirit, a medium of
expression, and are subject to continual change in their
application and meaning, in exact proportion to the changing
mental and moral condition of the people. As the planet, as well
as man, is continually progressing, so must there be a higher and
nobler conception of ideas. Hence, words or expressions must
change, to convey the progressive spirit, that is constantly
taking place. Therefore, it is always interesting, as well as
valuable, for the Occult student to go to the root of each word
connected with his philosophy, in order to learn the real sense
in which the word was used by the ancients, from whom his mystic
lore has descended. The true meaning, as well as the words
themselves, have become as mystical as the lore itself. Hence,
each student must commence as a beginner in any foreign language,
which he does not at present understand. In following this method
of procedure he will, at least, escape the dense and interminable
confusion of modern opinions upon subjects of which the writers
thereof, are partially or wholly ignorant.
No better illustration of this can be afforded than by the word
"Talisman," derived from the Greek verb "teleo," which means,
primarily, to accomplish, or bring into effect. But, in its real,
and therefore higher, sense, it means to dedicate, consecrate,
and initiate into the arcana of the temple mysteries. But, in the
present day it means a piece of imposture, connected with some
magical hocus pocus of the ignorant and superstitious mind, a
vulgar charm, that is supposed to bring the owner thereof some
material benefit, irrespective of his mental, magnetic, and moral
condition, "and," says the learned Webster, after describing his
idea of such things, "they consist of three sorts, astronomical,
magical and mixed." But in what sense the "astronomical" differed
from the "magical" we are not informed, nor is any light thrown
upon the peculiar nature of that class designated as "mixed." In
fact, the lexicographer so mixes up his definitions that, we are
unable to distinguish anything in particular, but his own
individual ignorance.
So it has become, in every branch of learning. Words and their
meanings have become so mixed in their use and application, that,
the world is full of discords and misunderstandings, which lead
into dissensions and contention, among all schools of thought,
sects, and isms; and lastly, though not the least serious, it has
reached into the close relations of the human family.
All writers and speakers, as well as the readers and listeners,
should acquaint themselves with the derivation and meaning of
words.
The fact stands very clearly defined that, Talismans are confused
in the minds of the present generation with magical charms, which
depend for their effects, upon the power of the idea or thought,
which the formulating magician impresses upon the substance of
which they are composed. If the magical artist be expert, and
endowed with an exceedingly potent will, his charm may become
very powerful, when worn by the person for whom it was prepared.
But, if this one grand essential be lacking, no amount of
cabalistical figures and sacred names will have any effect,
because, there can be no potency in symbols apart from the ideas
and mental force they are capable of arousing in the mind of the
maker. Solomon's Seal is no more powerful, when drawn upon virgin
parchment, with a weak will, or in a mechanical state of mind,
than a child's innocent scribbling upon its slate. But, if the
artist realizes the mysteries symbolized by the interlacing
triangles, and can place his soul en rapport with the invisible
elements they outwardly represent; then, powerful effects are
often produced.
I am sorry to say that, the knowledge of charms is not confined
to the creation of beneficial talismans. Its perversion has led
to the diabolical practices of the Voodo and Black Magician,
whose work is wholly, either for gain or revenge. Nothing, but
the most extreme selfishness lies beneath such immoral practices,
but, as there must be a light to reflect a shadow, so a charm
must follow a talisman. Magical charms, then, are simply natural
objects, possessing but little active virtue in themselves, but,
owing to the mediumistic nature of their substances, are endowed
with artificial powers, of temporary duration, by virtue of the
idea and thought impressed upon them, through the mental magic of
the maker; and in this sense, a charm must be clearly
distinguished from "teleo," the Talisman. The very names suggest
their difference, and, above all other men, students in Occultism
should strive to become thoroughly educated in the true sense of
the term, MEN OF LETTERS, by virtue of (as Ruskin calls it) "the
kingship of words." "Charm" is derived from the Latin "carmen," a
song that fascinates, and means to control by incantation, to
subdue; while Teleo concerns the secret powers and wisdom of
consecration and initiation. It is because of modern misuse of
antique terms that, we have considered this somewhat lengthy
explanation necessary, in order to clear away the accumulated
debris of the ages, from the true foundation of our present
study.
A Talisman is a natural object, containing the elemental forces
of its own degree of life, in a state of intense activity, and
capable of responding to the corresponding quality of life,
OUTSIDE OF ITSELF, that emanates from the same spiritual state,
either by sympathetic vibration or antagonistic currents, the
nature, power, quality, and degree of life, which the various
natural objects represent, being a part of the temple curriculum
of initiation. Hence, the name, by which the latent power of
these natural objects became known, was in strict harmony with
the facts involved.
In order to prevent any possible misconception upon the subject,
let us briefly restate the definition in a different way: A
Talisman is the exact antipodes of a charm. This latter is the
artful and temporary result of man's mental power; the former,
the natural production of universal Nature, and as permanent and
enduring as the substance of which it is composed, DURING THE
PRESENT CYCLE. And yet in some sense, it may be quite correct to
say that, a Talisman ACTS LIKE A CHARM, and vice versa, that
charms ACT LIKE A TALISMAN, providing that, the real vital
difference between them, is maintained in the statement.
Now that we have our subject clearly defined, let us carefully
examine HOW AND IN WHAT SENSE a given natural object becomes
Talismanic, for it must appear self-evident to all that, one and
the same substance cannot constitute a Talisman for everyone, and
for everything. They must naturally differ, as widely in their
nature and quality, as mankind differ in physical, mental, moral,
ethical, and temperamental, development. And, yet, though, man
may so differ from his fellow man; the ignorant Esquimau, killing
seals in his kayak, may belong to the same spiritual quality of
life as the Harvard professor, who obtains his subsistence by
daily discourse upon the sublime harmony of the infinitely small
with the infinitely great, throughout the manifested universe of
matter, and wherever we find this KINSHIP of the spirit, we shall
find the same identical Talisman acting alike upon each, whenever
they shall come en rapport with it. Mental, moral, and physical
development, never alter the real nature of the internal man.
Culture only brings to the surface, into active use, the latent
possibilities lying concealed within the human soul. It only
allows him to exercise his functions upon different planes, and
with different effect.
Every natural department of Nature corresponds to some peculiar
specific quality and degree of life. These have been divided, for
the sake of convenience, into four primary groups; and each group
again subdivided into three, corresponding to the four cardinal,
four succedent, and four cadent houses, of the astrological
chart; therefore, the twelve signs of the Zodiac; these
constituting the Cycle of Necessity within physical conditions,
wherein, the ever-measuring or decreeing tidal flow of life from
solar radiation throughout the year, represents the twelve groups
of humanity, of lower animated Nature, of vegetation, and
crystallized gems. Every human being is ushered into the world
under the direct influx of one or more of these celestial
divisions, and by virtue of the sign occupying the horizon at the
moment of birth, absorbs such influx, and becomes endowed with a
specific polarity, by virtue of which, lie ever afterward, during
such expression within physical conditions, inspires with every
breath, that specific life quality from the atmosphere,
corresponding to the same degree of the universal spirit.
Consequently, that gem, or those gems, representing and
corresponding to HIS HOUSE OF LIFE, become to him, a Talisman,
because of their relationship--their spiritual affinity. These
are all given in the second part of Vol. I. THE METALS never
become Talismanic, because of their comparatively negative degree
of life, and for this reason also, they make the most powerful
charms. Certain combinations of metals, and in proper
proportions, increase the potency and magnetic influence of a
charm; and here, too, the laws of antipathy and affinity come
into practical use.
A true expert will know his metals, or metal, and his client,
before commencing his magical work.
Those persons who derive most virtue from a Talisman are those
who belong to the most sensitive, or interior state, within such
degree of life, and who are dominated by one sign only. Thus, if
we find one sign occupying the whole of the House of Life, or
practically so, as when the first face of a sign ascends, we may
be sure, other things not interfering, that such a native will
receive great benefit from wearing its Talismanic gem. If a
person of good intellectual powers and sensitive spirituality, be
born when the lord of the ascendant occupies the RISING SIGN, as,
for instance, Mars in Aries, or Sun in Leo, we may be sure that,
the Talismanic gem, in their case, will be exceedingly powerful,
because, all the Astro-physical conditions are then most
favorable for the expression of natural forces, and, if worn
upon, or near that part of the body which the sign rules, the
power and influence is more powerful and beneficial.
In wearing them, take them to you as a part of yourself, a part
of your higher self, a thing to be heeded, listened to and
obeyed. They will usually make their presence most pronounced
when something arises to disturb the harmonious vibrations that
naturally and quietly go on between the person and the
interstellar spaces above. They are like the sensor and motor
nerves--they never make their presence known, except, when danger
encroaches.
Having explained in what sense gems become talismanic, we have
now to disclose the modus operandi--THE HOW.
The gems contain the life quality of their own astral nature.
Man, as a higher expression, only, of the same universal biune
life, contains the same. Like two electric currents, MAN, THE
POSITIVE POLE (comparatively), attracts unto himself THE MINERAL
LIFE OF THE GEM, which thus, becomes the negative pole. A
complete circuit is formed and maintained, as long as they remain
in contact. Gems belonging to a different quality of life, not
being en rapport with his astral state, have no good effect,
because, no current flows between them. Thus, the Talisman acts
in unison with the psychic, or soul-principle, of man, aiding the
organism to sustain health, stimulating the mental perceptions,
and spiritual intuition, and affording in a remarkable manner,
many premonitions of coming danger, when the individual is
sufficiently sensitive to perceive them. And now, per contra, as
there are gems that act in sympathy with man, there must be, and
in fact are, gems that act upon contrary principles; i.e.,
antagonistic, and these belong to purely antagonistic elements,
as Air to Earth and Fire to Water, unless the native be born
under BOTH forces, as Mars in Cancer rising, or the latter part
of one sign and nearly the whole of another of an opposite
nature, occupying the ascendant. Such natives are pure neutrals,
and such might wear the gems that belong to the most powerful
planet of the horoscope, or that triplicity holding the most
planets; then, they are usually combined, the planet and the
triplicity.
There are, of course, innumerable substances, more or less,
capable of talismanic virtue to particular individuals. But those
gems, and similar ones, that are given in "The Light of Egypt,"
Vol. I, are the most powerful. To these may be added the opal,
under Scorpio; the garnet, under Aries; and the turquoise, under
Cancer, when Saturn is therein; and the aquamarine, under Pisces;
and among the temporary talismans of vegetation we may add that,
the young shoots, bearing the flower and seed vessels, are the
portions of chief virtue, and the young shoots of trees. These
are often used in locating mines, wells, oils, etc., that lie
hidden beneath the surface of the earth, and in the hands of a
negative, sensitive person, seldom fail to reward the searcher
with success. These should always be gathered when their ruling
correspondences are rising, or, BETTER STILL, CULMINATING UPON
THE MERIDIAN. These will be explained in the chapter on The Magic
Wand.
We have now reached the limits of our present study, and have
only to state that all gems, like the human organism, are in one
of three conditions: alive and conscious, asleep and UNCONSCIOUS,
or dead and powerless. These conditions can only be discovered,
in stones, by the trained lucid or the instructed neophyte.
Stones that are sleeping require to be awakened. This, also, can
only be done by the trained student or Adept. Those that are
dead, are USELESS as Talismans, no matter how beautiful they
appear as ornaments.
Gems and stones are also sexed, and those who wear them would
receive the best effect if they should wear those of opposite
sex, although either is powerfully potent in their influence upon
the individual. How very ignorant the children of men are, of the
subtle, silent, yet obedient servants, that everywhere, surround
them. Here, again, that Divine spark, which lies embedded within
the crystallized forces of Nature, is exerting its subtle,
spiritual influence, in making man's very selfishness, and love
of ornament and show, a means, to bring forth these silent
monitors, knowing ere long that, their true power and potency
will be known, and consciously utilized by him, as potent factors
in his soul's evolvement and physical development.
The twelve representative gems within the cold stratas of matter,
stand as the material representatives of their stellar
counterparts in the sky, and constitute the beautiful,
glittering, but crystallized, Zodiac of man's physical anatomy.
CHAPTER X. CEREMONIAL MAGIC
The above title has been selected, chiefly, because, in most
works treating upon magic we find it wrongly used, and therefore,
take the opportunity of explaining the matter, for, there were no
such terms in the vocabulary of the ancient Magi.
It is unfortunate, that, words of ancient origin are not more
carefully used, and that, we should attach so many different
meanings to the same word. The terms "ceremony" and "ceremonial"
are nothing more nor less than, what that eminent critic, John
Ruskin, would designate as "bastards of ignoble origin," which,
somehow or another, have usurped the places of "rite" and
"ritual." The word "rite" has descended to us from the Latin
"ritus" of our Roman ancestors, and they received it from the
more ancient "riti" of the Sanskrit, the Greek equivalent of
which is "reo," and means the method or order of service to the
gods, whereas, "ceremony" may mean anything and everything, from
the terms of a brutal prize fight to the conduct of divine
service within the church. But, no such chameleon-like definition
or construction can properly be placed upon the word "rite," for
it means distinctly, if it means anything at all, the serious
usage and sacred method of conducting service in honor of the
gods, or of superiors, and requires the attendance of the prophet
or priest, or some one duly qualified to fulfill such sacred
functions for the time being. The ritual of magic, then, is the
correct title of this present study, and as such, we shall,
henceforth, term it as we proceed with the course.
Man is especially, and above all creatures, an organizing force,
and when to this fact, we add the most interior and powerful of
his sentimental instincts--veneration for the powers that be, and
for the higher, invisible forces of Nature, his "religiosity," as
it has been aptly termed, we cannot wonder that, the earliest
races of which we possess any record are chiefly distinguished
for their imposing and elaborate religious rites. In fact, it is
to the stupendous temples and a colossal sacerdotalism, that, we
are indebted for nine-tenths of the relics and records which we
possess of them. So true is this that, from what we have been
able to discover, we are quite justified in asserting that the
ancient races were, above all other things, a profoundly
religious people. The temple was the center around which revolved
all their genius and art, and the sacred edifice became their
grandest achievement in architecture, and its high priest the
most powerful individual in the state. In fact, it was in
consequence of the real power invested in such sacred office that
it was so intimately connected with the throne, and why royalty
so frequently belonged to the priesthood or exercised priestly
functions. And there can be no real doubt, but that, amongst the
pastoral and more spiritual races of Earth's earliest
inhabitants, the priest, by reason of his superior wisdom, was
the first law-giver; and, by virtue of his sanctity of person and
elevation of mind became their first, primitive king, a
patriarchal monarch, whose scepter and symbol of power was the
shepherd's peaceful crook; just as among the ruder nomads of the
inhospitable North, we find the greatest hunters invested with
the dignity of chief, whose significant symbol and scepter of
royalty, upon their Nimrod thrones, was the trusty, successful
spear. And the times in which we live have bad their full effect
upon these symbols, so significant of rule. The monarch has
transformed the spear into the less harmful mace, while the
Church has added an inch of iron to the crook. Therefore, the
former has become less war-like, and the latter less peaceful,
and, verily, in actual life we find them so,
The patriarchal sire, head of the tribal household, was the
original priest; and the hearthstone the first altar around which
the family rites were performed; and from this pure and primitive
original have been evolved, through progressive ages, the stately
temple and the sacred person of the despotic pontiff; from the
sincere prayer the pure aspirations of the human heart and the
joyous offerings of fruits and flowers to the invisible powers
around them; and from the souls of their beloved ancestors has
arisen the costly and complicated ritual of theology. And, if the
theologians of to-day really knew the lost, secret meaning of
their complicated rituals, and the unseen powers lying behind
their external symbols, their anxieties for the continued life of
their dying creeds would be turned to new hopes and faith, which
could be demonstrated to their equally blind followers; that,
that which they were teaching they knew, and could practically
use the knowledge given forth in their sanctuaries; and, instead
of offering up their supplications to an imaginary, personal
Deity, their words, rites, and ceremonies, would take on the form
and power that such should command, and they would become truly,
what their title really means, a doctor of the soul. Then could
they, intelligently, lead and direct the souls of their followers
to the path of Christ (Truth), which leads up to salvation; not a
vicarious atonement, but gaining the at-one-ment through the
individual soul's development to a conscious relation, to that
Divine spirit, we call God, where it can say "I know."
Out of those simple gifts, which were the spontaneous offerings
of loving remembrance and unselfish charity, have grown the
prayers, penances, sacrifices, and servile worship, of
sacerdotalism. Out of the paternal consideration and love of the
aged sire has evolved the haughty, chilling pride of the selfish,
isolated priest, and which reflects its baneful influence upon
the worshipers at their feet. They have also changed their once
sacred, faithful, and reverent, obedience into suspicion and
distrust, and with the educated to utter disgust. The light has
been extinguished, and priest and people alike are groping about
in darkness.
It is strange, yea, passing strange, the amount of human
ignorance and folly that is revealed. When we look upon this
picture and then upon that, verily we cannot help but ask the
question, is mankind really progressing? We know that it is; we
are keenly alive to the truth that the Anthem of Creation sounds
out "Excelsior"--"move on," but how, and in what way
(SPIRITUALLY) we fail to comprehend. The cyclic development of
the human soul is an inscrutable mystery.
All the considerations above presented must be thoroughly weighed
and understood in order to arrive at the true value of "the dogma
and ritual of high magic," as Eliphas Levi terms it; because,
amid the vast array of tinselled drapery, the outcome of man's
vain conceit and bombastic pride, we shall find very little that
can be considered as vital and really essential to the rites of
magic. The show, the drapery, the priestly ornaments and
instruments, are to the really spiritual Occultist, but, as
sounding brass and a tinkling cymbal. That they had, and still
have, their legitimate uses, is true, but these uses do not
concern magic, per se, nor its manifold powers. They awed the
popular mind, and impressed upon the masses a due reverence for
the powers that be. They were instrumental in holding the
untrained passions of the common herd in check, by a wholesome
fear of summary vengeance from the gods, so that this pageantry
of magic, the outward priestly show, was more of a politic
development than a spiritual necessity, an astute but,
philosophical method of enabling the educated few to govern the
uneducated many. And it was only when the educational and
initiatory rites of the temple became corrupt, and the priest
became the persecuting ally of the king--when, in real fact, the
priest lost his spirituality in the desire for temporal power and
place, that the people began to disbelieve his professions and
rebel against his tyrannical control.
The powers that be, are now wielding their sword of justice, and
unfurling the knowledge of freedom and truth to the aspiring mind
of man. He has begun to feel his bondage and the yoke of
oppression. The words of promise and love, instead of lifting him
up to the God he has been taught to worship, bow him down in
slavish obedience to his priest. Mankind cannot remain in this
mental and spiritual darkness much longer. Already I see the
break of day, the dawn of a new life, a new religion; or, rather,
the re-establishing of the true, which is as old as Time itself.
There is but One Law, One Principle, One Word, One Truth and One
God.
The original requirements for the office of priest, and the rites
of magic, were, as shown, a primitive, i.e., pure mind; one that
had outgrown the lusts and passions of youth, a person of
responsibility and experience; and even to this day the priest of
the Roman Church is called by the familiar title of "father." And
as Nature does not alter her laws and requirements in obedience
to the moral development of the race, we may rest assured that
the same requirements, of ten thousand years ago, still hold good
to-day. You may enter your magic circle, drawn with prescribed
rites, and you may intone your consecrations and chant your
incantations; you may burn your incense in the brazen censer and
pose in your flowing, priestly robes; you may bear the sacred
pentacles of the spirit upon your breast and wave the magic sword
to the four quarters of the heavens; yea, you may even do
more--you may burn the secret sigil of the objurant spirit; and
yell your conjurations and exorcisms till you are black in the
face; but all in vain, my friend--all in vain. It will prove
nothing but vanity and vexation of spirit unless the inward self,
the soul, interblends with the outward Word, and contacting by
its own dynamic intensity-- the elemental vibrations of
Nature--arouses these spiritual forces to the extent of
responding to your call. When this can be done, but not until
then, will your magical incantations have any effect upon the
voiceless air. Not the priestly robes nor magic sword, not the
incantations, WRITTEN WORD, nor mystic circle, can produce
Nature's response to Occult rite; but the fire of the inward
spirit, the mental realization of each word and mystic sign,
combined with the conscious knowledge of your own Deific
powers--this, and this only, creates Nature's true magician.
Who and where can such be found? Are they so few that the echo
answers back "Where and who?" Yet, there are many such upon the
Earth at the present time, but the present mental conditions
forbid them making their identity known. They would not be
recognized and accepted as the TRUE teachers, but reviled and
persecuted and dubbed as insane. But silently, they are sowing
the seed of truth that will spring up and bear fruit, where and
when least expected.
Because evil is so active, truth is not lying dormant. The spirit
of God, that Divine spark of Deity within every human soul, never
sleeps, never rests. "On and upward" is its cry. "Omnia vincit
veritas."
The grand sublimity of man's conception of at-one with the
Infinite Father, at-one with the limitless universe of being,
at-one with, and inheriting, all the sacred rights and
inalienable prerogatives of the ineffable Adonai of the deathless
soul, is the only test of man's qualification for the holy
office; for, as Bulwer Lytton has truthfully said, "the loving
throb of one great HUMAN HEART will baffle more fiends than all
the magicians' lore." So it is with the sacred ritual. One single
aspirational thought, clearly defined, outweighs all the priestly
trappings that the world has ever seen.
The success of all incarnations depends upon the complete unison
of VOICE and MIND, the interblend of which, produces the dynamic
intonation, that chords with the inward rhythmic vibrations of
the soul. Once this magical, dynamic, vibration is produced,
there immediately springs into being the whole elemental world
belonging thereto, by correspondence. Vocalists who hold their
audiences spellbound do so by virtue of the magical vibrations
they produce, and are in reality practical, even though
unconscious, magicians. The same power, to a degree, lies in the
voice when speaking, the graceful movement of the hand when
obeying the will, and the eye rays forth the same dynamic power
and becomes magical in its effects.
These powers are exercised more upon the physical plane, and no
better illustration can be given, than, the power man is able to
exert over the animal when gazing into its eyes.
Here, as well as in incantations and invocations, within the
power of the will, lies the success or failure.
At this point it may be asked, what, then, is the use of magical
rites, of symbols and priestly robes? We answer, in themselves
alone, nothing, absolutely nothing, except the facility and
convenience we derive from system, order and a code of procedure.
To this may be added the mental force and enthusiasm of soul
which such things inspire, just as men and women may feel more
dignified, artistic, and refined, when dressed in accordance with
their ideas. So may the average priest feel more priestly, holy;
and consequently, more powerful mentally; when arrayed in the
robes of his office and surrounded by the outward symbols of his
power and functions. But, in themselves alone, there is not, nor
can there be, any real virtue. The same may be said of the
incantations. The words used in their composition are the
hieroglyphics of mystical ideas. Therefore, the correct
pronunciation of the words or the grammatical construction of a
sentence is nothing, if the underlying idea is conceived in the
mind and responded to by the soul. Will and motive form the basis
of true magic.
One word more and we have completed our subject. Magic swords,
rings, pentacles, and wands, may, and often are powerful magical
agents in the hands of the magician, by virtue of the power, or
charm, that is invested within them when properly prepared; but
apart from such preparation, by those who know, they are as
powerless as unintelligible incantations.
All the foregoing are aids, but if physical manifestations of
magical forces be required, there must always be present the
necessary vital, magnetic pabulum, by means of which such
phenomena are made to transpire; and in every case, to be
successful, the assistance of a good natural magician, or seer,
is necessary; for without this essential element the whole art,
in its higher aspects, becomes abortive.
CHAPTER XI. THE MAGIC WAND
This is the last lesson of our present course that requires a
clear definition of the terms employed in the title thereof, for
the twelfth, and final study is, perhaps, fortunate in having for
its title a word that has not, so far, been misused and distorted
from its original sense.
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