Reuben Swinburne Clymer - Alchemy and the Alchemists, Volume III, 1907

ALCHEMY AND THE ALCHEMISTS

ALCHEMY AND THE ALCHEMISTS

Civiqlhesectet of the Philooophefi Stone. the Elixir of Youth. nod IheUnivanlSolvent. Alsonhowiogtlnnhe TRUE Alchemittdidnot neekIoTrumnutebue monk intogold, bIlIoIdnlheHighestInih'.|lionoItheDe_vel. opmentofIhe5pirihnINoh.IreinMn

GiYiDc the Secret of the PhilOIOpher'. Stone, the EIWr of Youth, ud the Um-J SoIYell1. AIao ahowina that the TRUE Alchemiata-did not aeek to TraDlMUle bue metaIa into &Old, but aouaht the Hiahat Initiation or the 0eYeIoplllelll of the Spiritual Nature in Man

"Know Thyself"

“ Know Tlxysey”

Vol. 3

BY

DR. R. SWINBURNE CLYMER.

DR. R. SWINBURNE CLYMER,

Authorof “'11:: Rosicrucinns; theirTenchinzs," Divine Alchemy." Philosophyof Fire." " AncientMystic Oxientnl Masonry,"etc.

Author of "The Rosicrucians; their Teachiull5," "Divine Alchemy," .. Philosophy of Fire," .. AndeDt Mystic Oriental Masonry," etc.

Tsa PHILOSOPHICAL PUBLISHING Co., ALLaNTOWN, PA, 1907

‘PHI PHILOIOPEICLLPUILXIHINGCo.. ALLINTOWN. PA. 1907

NOTICE.

NOTICE.

This set of books is entered. aceordb:t2' to Act of in the rear

Dr. R. S. Clymer, Allentown, Pa., in the Office of the Librarian of Congre., at D. C.

This set of books is entered accoréing to Act of Congrew.in the year 1907. by Dr. R. S. Ciymer,Allentown,Pa., in the Oificcof the Librarianof Com 2 gross, at Washington, D. C.

DEDICATION

To all thosewho are truly interested in the Higher Science and the Search for the Philosopher's Stone and the Elixir of Life; to thosewho have helped me form a Complete Philosophyand especially to one without whose help these Workswould not bepossible.

PREFACE

In presenting volume three of the series entitled “Alchemyand theAlchemists,” the editor has no excuse to make. It was necessary to complete the work. Another volume will follow the present one, but that willbe devoted almost exclusivelyto the“Elixir” and the “Stone,” in their reletion to the cure of disease and the prolongation of life, and while I know that many}willlaughat theidea, it does not concern me in the least. I know that the masses have laughed at every new discovery ever made——-that is, when they did not persecute or execute thediscoverer, and I suppose theywillever continue to do so.

Every true Philosopher that the world has ever known has recognized the fact that there is such a thingas the“Elixir.” Mind, I do not say thatthisis a materialremedy,for it is not. But thereis an elixir whereby disease can be curedas if by Magic,and there

In volume three the series ent,itlEid and the " the has no excuse to make. It was 'necessary to work. Another volume will follow one, but that will be devoted almost to the "Elixir" and the " in their relation to the cure of disease the I know many will 'at the it does not concern me the I know that the masses have at every new ever made-that when did not or execute the I suppose will ever to so. true that the has ever known has that is such a as the" Elixir. "I do not say this is a it is not. But there is an whierE!by QlSietUle can be cured as if

ill a stone many years. may be pr<>lOlllgEld many, very

is a stone whereby life may be prolonged many, very many years.

Co:nclJ:rniing the work there is to exthe seeker Truth will find tbrOU/!!:hOllt the book. It is not that evervt.hinlll is made but for those that will see, the is away as to the sulJ'ject. And what is more, it is shown the Alchemists each had a name for the ma;tefw and the it was ever the same.

Concerningthepresent work there is nothingto explain, for theseeker after Truthwillfind full explanations throughout the book. It is not claimed that everythingis made clear, but for those that will see, the mystery is cleared away as regards to the subject. And what is more, it is shown that, while the Alchemists each had a difierent name for the material and thesubject, it was ever the same.

I attention to a few in l"l1l.tUre. in man, which it will pay the Alcheuly is

cOIIlple'tely treslted tbrOU/!!:hOllt this but I wish to understand that it is not claimed that the method is for it is not. The is

"'CJLlUlJ'A, -and but one FratElrnity in America. such

the pre.limiina17 iIlstr:llcti,ons are as to the the but the to the is and cannot in ueither nor any courses, each individual must instructed inA course and book may do a to

I wish to call attention to a few forces in Nature, and more espeeially in man, which it will pay the reader to bear in mind. The subject of Alchemy is completelytreated throughoutthiswork,but I wish all to understand thatit is not claimedthatthemethodis / given, for it is not. The method is only taught by theSecret School,-and but one Fraternity in America. Many of the preliminary instructions are given, such as pertain to thediet, thoughts,thelife to be led, etc., but theKey to theDevelopment is not given and camnot be given in neitherbooks nor any so-called courses, for each individual Neophyte must be instructed individually. A course and book may do a great deal to

open theway and themind for thisDevelopment,but it can never give the necessary instructions for this training or Initiation,and I venture to say thatmany of these so~oalled courses have done more to fill the mad houses with Insane, and have brought more ill feelingagainst bothOccuitism and Mysticismthanall else combined.

open way and the mind it can never necessary instru,cti!C>nS tra.iniiIlg or and I venture to say that many thesfl C01ll'ses have more to fill mad houses and have more ill feel.inll' aga:inst both Ucclll1tism all we ments a them to attain to no use can be made but qUILCkll1lg, disJPuting, and makin:g a noise. the

In .. :ElU't:lhrates," the follclwUlll mlstl'1uctilons the Art: is the the Bl'(Jlthe:rs those who would be the their the tinctures of It is to wished that men would do so, for then we should not have so many so But here it may qUElStillne1d, who is he that the elelnents such as to and in the we dootrule of the hath and nerverted even that of which God in man. For traditions we receive

In “Euphrates,”by Eugenius Philalethes,we find the following instructions concerning the Art: “It is theadvice of the Brothersof theR. C. thatthosewho would be proficient in this art should study the elements and their operations before they seek after the tinctures of metals. It is to he wished indeed thatmen would do so, for then We should not have so many broilers,and so few philosophers. But here it may be qnestioned,who is he thatstudies theelements for any such end as to observe and imitate their operations? For in theUniversities we study themonlyto attain to a false book theory,whereof no use can be made but quacking,disputing, and making a noise. Veriiythe doctrine of theSchoolmen hathallayed and perverted even that desire of knowledge which God planted in man. For thetraditionswe receive there,coming from

it COIllSls1ts for of a truth the

a mere

our carry with them the awe the in us an their ; 80 Unive:rsit,y man cannot in all his lifletilne, to 80 much reason and confidence as to look be,ron.d his lesson. I have that any sober can think when wit;hOllt any fUl1:.her man when are

our superiors, carry with them the awe of the tutor, and thisbreeds in us an opinion of theircertainty; so thata University man cannot in all his lifetime,attain to so much reason and confidence as to look beyond his lesson. I have often Wondered that any sober spirits can thinkAristotle’s philosophyperfect, when it consists in mere words without further effects; for_of a truth the falsity and insufiiciencyof a. mere notional knowledge is so apparent that no Wise man will assert it. This is best known to the physicians, who, when they have been initiated in this whirligig, are forced at last to leave it, and to assume new principles, if theywillbe such as theirprofession requires theyshould be.”

In comments on the and cxl1lerimellt the that make your To made is to cODrun:it mental and suiYou must the the constrilcti17e you find vOllll'8elf IillilrroUlCldEld when you start on your search You must and custom

In the comments on the above, we are told that: “Study, search, think, and experiment for yourself. So only can you find the light that will make your particular life a living reality. To accept a readymade beliefblindlyis to commit mental and moral suicide. You must slay the delusions, the constrictive forces by which you find yourself surrounded when you start on your search for Light. You must fight and oonquer the dragons of habit and custom which

AND THE Anciznmsrs. 9

stultify your 'Spiritual OOMtlio1Jl8D.ess j kill wash YOlllrself in their the heroes must and and then rise YOllLrSelf of all idollatr'Ous

your or

“But this truth has never more than half dawneci upon the world; the leader of each wave of evolution looks upon thosewho went beforehim as having erred. But the Heroic Man is always right for the time he lives in. Dante was right in theage when Catholicism was 3 livingforce; -Shakespeare was right when feudalism was a living force. ‘So Luther was right when onlythehusk of a religion was left, and Cromwell was in the right when the belief in the divine rightof kings had died out in the race.

upon the looks upon But lives

“When we have found the constructive faith that has theinherent force to carry us onwards, we shall be

truth has never more than wave of evollution him as '--'---for the time he in the when Ca,tholiciiBm was when feudSo Luther was when was a alism was a the husk a relilgioin was in the when the in had died out the race, the constnlCti've to carry us OmIV&I'ds. we has the m.l1,ereJlt ALOEEKY

ALGKIBKY AND TfillALOHEHISTB.

right. But what that is, oniy the heart of each man can tell him.

the heart can

"In the fOl'lrnation, and and the sch:oolmeltl, Bacon and themselves.

ReIlaillll&llCie, the

man the narrow'infl on men to

“In the midst of the Renaissance, through the Re» formation, and Civil Wars, and after the narrowing fights of the schoolmen, Bacon called on all men to weigh and consider for themselves.

at the .. V:lI.ughan was echl)ing man, for Arist<)tle must ever be as of the latter.

when he l. · l ,rf· and the .I.Vl'WI::.I:,

“Vaughan was echoing this cry when he hurled‘ abuse at the critic and exalted the artist and craftsman, for Aristotlemust ever bethetype of theformer, as Plate is thetype of thelatter.

“But we must not forget in reading the works of Vaughan,that the dawn of experimental science had scarcely appeared when theywere written. For much thatis commonplaceto us, would have beenconsidered a miracle at that time; and we must appreciate the vigor of his intellect when we find him saying so much in 1655 that is still being said by those who have thought out for themselves a complete theory of life based upon a clear knowledge of its possibilitiesand its limitations. Not a little of Vaughan’s wisdom might be well accepted by those who study the metaphysicalside of life; but who disdain to put in prac~

thOiUglit out a comlplc·te upon a clear its pOilSibiili1;ies

we must not in readiIlg the Valllglllan, that the dawn mucb scareelly a]PPElarEld when were wriitte:n. that is cOllllID10nl)J:a(le to us, would have been COlllsidered a miracle at that ; and we must aplprecialte the his when we 80 much in 1655 those who have the metain prac-

Not a little those who who to

ALOHEMY AND was ALCHEMISTS.

tiee any of the theories they are so busy in promulgating.

as he says, 'without less and not to be numbered among our .

any the tbe(lries are so in prOlnulthe

PhiilOSli)phy is

“For, as he says, ‘withouteflect,Philosoplwis useless and not to be numberedamong our necessities.’

• , the and most sublime faculties of the human mind and is the and neither nor Alchemist can do an,rthilnlr wit;h011t well and but under control to the Masters for instrncticlns on

I will

Not abIlonnally Will. this

“One of the grandest and most sublime facultiesof the human mind and Soul is the imagination and neitherMystic nor Alchemist can do anythingwithout having this faculty Well and powerfully developed. Not abnormally, but under thorough control of the Will. I will appeal to theMasters for instructions on thispoint.

“There is an exceedingly interesting Socratis dialogue between Thespesion, the abbot of the Gymnosophistcommunity,-and Appoionius, on the comparative merits of the Greek and Egyptian ways of representing theGods. It runs somewhat as follows, says G. R. S. Mead.

is an excElEldillgly inte:rest;ing SOCl:'ll.tis

between the abbot of the UYlmDl)SQAppollon:ins, on the COIlllp8.rat,ive merits of the Egyptian ways the It runs solIlew:hat as says G. R. S. , says Thesp1esion.

“

" the PhElidill8es took impressions an art

Priu:itelElses went up to heaven and of the and so make that set them the or was it sollnethiIllg

‘What! Are We to think,’says Thespesion, ‘that thePheidiases and Praxiteleseswent up to heaven and took impressions of theforms of theGods, and so make an art of them, or was it somethingelse thatset them a-modelling1 ’

“

ALOBEMY AND THE ALCHEMIST8.

AND TBE ALCHEMISTS.

‘Yes, something else,’ said Appolonius, ‘somethingpregnant withwisdom.’

pr>egIlaIlt with wisdom.'

“ ‘What was that? Surely cannot say it was anythingelse but imitation?’

" 'What was that f else but imi,tationf'

you cannot say it was than imitation;

“ ‘Imaginationwrought them—-aworkmanwiser by for than imitation; for imitation only makes -what he has seen, whereas imaginationmakes what it has never conceivingit withreference to the thingit really is.’

“

most it us to reach nearer to realities. It is that Greek ture was a of in It was an ideialieation and limbs of the with nothing, spc.nding to it in the nature of nius declared it us nearer to the as thlllgolras and Plato and as all the teach. He meant not vall:uelly He asserted and He meant that between the earth the higllest

‘Imagination,’ says Appolonius, ‘is one of the most potent faculties,for it enables us to reach nearer to realities. It is generallysupposed thatGreek sculpture was merely a glorificationof physicalbeauty,in itself quite unspiritual. It was an idealizationof form andfeatures, limbsand muscles, an emptyglorification of the physical with nothing,of course, really corresponding to it in the nature of things. But Appalonius declared it brings us nearer to the real, as Pythagorasand Plato declared beforehim, and as all the wise teach. He meant this literally,not vaguely and fantastically. He asserted thatthe types and ideas of things are the only realities. He meant thatbetween the imperfection of the earth and the highest divine

were perHe meant that witkin eack man was a form like had ever worn in his many belcmgEld to the world of models, perfec1tioIllS, the The Greek scuJlptors had succeeded in get,ting in contact with this and the faml1tv

type of all things, were grades of increasing perfection. He meant thatwithin each man. was a form of perfection, though of course not yet absolutely perfect. That theangel in man, his daemon, was of Godlike beauty,thesummationof all thefinest features he had ever worn in his many lives on earth. The Gods, too, belonged to the world of types, of models, of perfeetions, the Izawm-World. The Greek sculptors had succeeded in getting in contact with this world, and the facultytheyused was imagination.”

of course not in man,

absolu1Gely perdae:mon, was of finest fll'!!\'bll"lflll he of was im.:a.gina1tiOltl."

Masters

vine and an animal nature. If he and acts as he is a true man i if he and acts like an he is then an anithe those animals whose mental charare manifested in him. An exalted nation caused a desire the raises up; a low caused is low and him

Paracelsus, the greatest of middle-age Masters taught that: “Man is a two-fold being,having a divine and an animal nature. If he feels, and thinks, and acts as divine beingshould act, he is a true man; if he feels and acts like an animal, he is then an animal, and theequal of thoseanimalswhose mental characteristics are manifested in him. An exalted imagination caused by a desire for the good raises him up; a low imaginationcaused by a desire for thatwhich is low and vulgardrags him down and degradeshim.

“The Spirit (Mind) is the Master, Imaginationthe tool or Workman, and the body the plastic material. Imagination is the power by which the Will forms

"The the tool or the material. is the power the

AI.-CKEMY AND THE ALCHEMISTS.

ALOHEMY AND THE ALCHEMISTS.

sidereal ent;itililS out

Imillgilnation is not deldriing to act upon man make and the purpose of the sidereal man may the be sent out the at a to act for some purpose. No is too far for the to go, and the one man may that wherever it reaches.

sidereal entities out of thoughts. Imaginationis not fancy,which latter is the corner-stone of superstition and foolishness. The imagination of man becomes pregnant through desire, and gives birth to deeds. Every one may regulate and educate his imagination so as to come therebyinto contact withspirits, and be taught by them. Spirits desiring to act upon man act upon his imagination, and they therefore make often use of his dreams for the purpose of acting throughhim. During sleep the sidereal man may by the power of the imaginationbe(sent out of the physical form, at a distance to act for some purpose. No place is too far for the imagination to and the imaginationof one man may impress that of another, wherever it reaches.

and is the corner-stone The of man becomes and to deeds. one may rellulate and his so as to come contact with the power sical is the the corpus of a and it the process of its The Will is a dil!lSolviIllll power, which enables the to the the

them. act upon his imaginatiolll,

“Imagination is the beginning of the corpus of a form, and it guides the process of its growth. The Will is a dissolving power, which enables the body to become impregnated by the “tincture” of the imagination. He who wants to know how a man can unite his power of imaginationwiththe power of theimagination of Heaven, must know by what process this may be done. A man comes into possession of ‘Crea-

He who wants to know how a man can unite his power of with the power of the must know what process this may A man comes

ALOHEMY AND mm Anonmnsrs. 15

tive power byunitinghis own mind withtheUniversal Mind, and he who succeeds in doing so, willbe in pos~ session of thehighest possiblewisdom; thelower realm of Nature will be subject to him, and the nowers of Heaven will aid him, because Heaven is the servant of Wisdom.

tive power his own mind the and he who succeeds in so, will in pos-session the wisdom; the lower

.l.'a,.UJ'" will be to the powers of Heaven will aid because Heaven is the servant of Wisdom. and a are SUllPOlrtlDlg the door to theof and without which not;hilllg can be Imlll.giJllation is the power of wit;hollt any an

the two man, and it may act mstinctlvely the invisible ; the visible one is his the invisible one . The sun and this is not but its heat may if the rays are concentrated it may set a house on fire. The is a sun in the man, in its own as the sun the acts in that of the latter. Wherever the latter germs in the soil grow and up, the sun of the Soul acts in a manner, and the forms of the soul into existence. and grow existence invisible

“A strong faith and a powerful imagination are the two pillarssupporting the door to the temple of Magic (Alchemy),and without which nothing can be accomplished. Imagination is the Creative power of man, and it may act instinctively and without any conscious eifort of the will. Man has a visible and an invisible workshop; the visible one is his body, the invisible one his imagination (mind). The sun gives light, and this light is not tangible, but its heat may be felt, and if the rays are concentrated it may set a house on fire. The imaginationis a sun in the Soul of man, actingin its own sphere as the sun of the Earth acts in thatof the latter. Wherever the latter shines, germs planted in the soil grow and vegetation springs up, and the sun of the Soul acts in a similarmanner, anci calls the forms of thesoul into existence. Visible and tangible forms grow into existence from invisible

I6 ALCHEMY AND THE ALCHEMISTS.

ALCHEMY AND THE ALCHEMISTS.

elements by the power of the sunshine. Invisible vapors are attractedand collected togetherinto visible mists by the power of the sun of the outer world, and theinner sun of man may work similarWonders. The great World is onlya product of theimaginationof the Universal Mind, and man is a little world of its own thatimaginesand creates by thepower of imagination. If man’s imaginationis strong enough to penetrate into every corner of his interior world, it willbe able to create things in those corners, and whatever man thinkswilltake form in his soul. But theimagination of nature is like a monkey aping the actions of man. ‘That which man does is imitated by the monkey and the pictures formed in the imaginationof man create correspondingimages in the mirror of nature.

the power of the sunshine. vapors are and collected visible mists the power the snn the outer the inner sun man may work similar wonders. The world is 'a of the the man is a little world of own that creates the power of im!Lglllsti:on. If man's is to into every corner of his it to create in those corners, and whatever man thinks will take nature is like a man. That which man is imitated and the formed in the man in the mirror of nature.

“Imaginationis like the sun. The sun has a light which is not tangible; but which,nevertheless,may set a house on fire; but the imagination is like a sun in man actingin thatplace to which its light is directed.

Im,agination is like the sun. The sun has a which is not j but may set a house on fire j but the is a sun in man in that to which is directed.

“Man is what he thinks. If he thinksfire, he is fire; if he thinks war, then will he cause War; it all depends whether the whole of his imagination becomes

"Man is what he thinks. is fire; if he thinks war, then will he cause war j it all dewhether the of his becom,es

ALOID:KY AND TID: ALOID:MISTB. 17

an sun, i. e., that he iml:lig!n'es that he

anonnmz AND THE ALCHEMIST8. 17 an entire sun, i. e., thathe whollyimaginesthatwhich he wills.

“The sun actsupon thevisiblesoil of theearth. and upon invisiblematter in the air; imaginationacts upon the invisible substances of the soul, but the visible Earth is formed from the invisible elements of the Earth, and man’s physical body is formed from his invisiblesoul, and thesoul of man is as intimately related to the soul of the Earth as the physicalbody of theformeris related to thephysicalbody of thelatter, and theycontinuallyactupon each other, and without the latter the former could not exist. Visible matter becomesinvisible, and is acted on by thesoul, and invisible matter becomes organized and ismade visible again throughtheinfluenceof thesoul. If a pregnant Woman imaginessomethingstrongly,the effects of her imaginationmay become manifest in the child. Imag— ination springs from desire, and as man may have good or evil desires, likewise he may have a good or an evil iinagination. A strong desire of either kind will give rise to a strong imagination. Curses as

"The sun acts upon the visible soil the and upon invisible matter in the air j acts upon the invisible ofthe but the visible Earth is formed the elements ofthe and man's is formed from his invisible and the soul man is as related to the soul ofthe Earth as the of the is related to the phlrsicial and act upon each and without not matter is acted on the and invisible matter becomes and is ,made visible the the soul. If a woman the effects of her im:aguDation may become the child. ination and as manmay have or evil likewise he may have a or an evil A desire of either kind will to a as

18 ALGEEMY AND THE ALGHEHIBT8.

AND TBIIl ALCBIIlJUS'l'S.

well as blessings will only be effective if they come from theheart.” *

from the heart." ...

well as blessilngs will be efi'Elcti,re if come of the I

teenth tells us that: "The Will of man are of and But their and a the

the Kabbalists term the

orthe TransZucid. in soul's eye j therein forms are outlined and nrli',Rp,'l've:d we behold the reflections the invisible world j it is the of vision and the apJpar'attlS life; its intervention we heal modif'y the seasons, drive death away the and raise dead to because it is the im.a.gl,nation which exalts the will and it a

Universal of the

E. Levi, one of the greatest Mystics of the nineteenth century, tells us that: “The intelligence and Will of man are instruments of inealculable power and capacity. But intelligence and will possess as their help-mate and instrument, a faculty that is too imperfectlyknown, the omnipotence of which belongs exclusively to the domain of Magic. I speak of the imagination,which theKabbalists term theDiaphane, or the Trcmslucid. Imagination, in efieet, is like the sonl’s eye; therein forms are outlined and preserved; thereby we behold the reflections of the invisible world; it is the glass of vision and the apparatus of magical life; by its intervention we heal diseases, modify the seasons, drive death away from the living, and raise thedead to life, becauseit is theimagination which exalts the will and gives it a hold upon the Universal agent. Imagination determines the shape of the child in its mother’s Womb, and decides the destiny of men; it lends wings to contagion, and

upon the lmllgin,ati<ln the in its men; it

one of the greatest :M[Ysidcs of the nineand power will possess as fac:ulty that is too of which excllusi'lTelv to the dOIIlain the and dec:ides the and to

"" Hartmann “Paracelsus.”

Hart!l[UmlD .. Pa.ra<lels:us."

you eXI>osEld to warfare. direets the weapons , to be AcBuJleS, and you will be so, says Paracelsus. Fear attracts are courage. It is well known that persons with limbs feel in the very members possess no Im:agiJnation is theinstrument the adtJptl:UitJl1t the word. to reason is Reason is one, as is one, in the of its works. There is one there is one there is one reason, there is one and universal in considered as and returns into considered as end. One is in one; that is to say, all is in all. is the of numbers; it is also the

directs the weapons of warfare. Are you exposed to battle? Believe yourself to be invulnerable, like Achilles, and you will be so, says Pa:-acelsus. Fear attracts bullets, but they are repelled by courage. It is well known thatpersons with amputated limbs feel pain in thevery memberswhichtheypossess no longer.

“Imaginationis theinstrument of theadaptationof the word. Imagination applied to reason is genius. Reason is one, as genius is one, in the multiplicity of its Works. There is one principle, there is one truth, thereis one reason, thereis one absolute and universal philosophy. Whatsoever is, subsists in unity considered as beginningand returns into unity considered as end. One is in one; that is to say, all is in all. Unity is the principle of numbers; it is also the principle of motion, and, consequently of life. The entire human body is summed up in the unity of a single organ, which is the brain. All religions are summed up in theunityof a singledogma, which is theafiirmation of being and its equality with itself, which constitutes its mathematical value. There is only one dogma in Magic, and it is this-.—-The visible is the manifestationof the invisible, in other terms, the

The entire conone is the the

a

human is summed up in the organ, which is the brain. All religi()ns are SUI:nnled up in the of a tion and its eqllality its mathematical value. There is in and it is this :-The visible the or, in other

ALCHEMY AND THE ALCHEMISTS.

in bears im- and he says: iInllIlelllsi1ty still!

an exact Manus down the other to lInlnelrlSi1;y' This is true in seen as in unseen. "

to the our senses and unseen

perfect word, in thingsappreciable and visible, bears an exact proportion to the things which are inappreciable by our senses and unseen by our eyes. The Manna nplifts one hand towards heaven and points down the other to earth, and he says: ‘Above, immensity: Below, immensity still! Iminensity equals immensity.’ This is true in things seen as in things unseen.”

imagiina.tio'll is " says A. E. Waite in " Azoth. " It is The and all Vital is the process which we call COll1v€:rsion. and that is a radical of resulting in a new bent of a fresh direction of a deflection of entire life. All all all recogIliz€:d the power of imftgiIlati.on, of the or Translucid. It is the Great of Eliphfts Levi. It is the raison d'etre the sensuous in all ritualislrn, and the develoI>ment of Cel,estial

tion is the true line side of the MIl'1J1LUm

"In all and of the life of hUlnaIllity have and Spiiritual Imlagina.tio'll is to faIlltasly what the aureowas to the arg:ent,ine

“In all parts and spheres of thelife of humanity imagination is equally potent,” says A. E. Waite in “Azoth.” It is Religion. The deepest and primal mystery of all Vital religion is the process which we call Conversion, and that is a radical change of ideas, resulting in a new bent of mind, a fresh direction of activity,9. deflectionof entire life. All Theosophy,all Kabbalism, all Mysticism, (all Alchemists,) have recognizedthe power of imagination,of the Diaphane or Translucid. It is theGreat MagicAgent of Eliphas Levi. It is the mison d’etre of the sensuous in all hierarchic ritualism, and the development of imagination is the true object of Celestial Magic and Spiritual Alchemy. Imagination is to fantasy What the anreoline side of the Magnum Opus was to the argentine

ALOBEJiY AND TB1ll ALOBEJiISTS. 21

The and ",10"""'" coma tale of the fairies; we are enthralled a romance The D is but we are overwhelmed Tieck. for a moment the into the metal; institutes a Alchemical conversion. So what is in may divert the but it the of consecrated to a real Remanner; the motive. is then everyin its own order it is And in the rec:ognition of fact we find another reason for an to the for The are the of prluCI.pl€iS, and theorems of or science are barren till are vivified the power of acts have exoteric on the historical oeC:OIIJle factors in the Soul's progress, and are Splr1t11on the intense and supreme imagiLUatio:n. The true is

bines

ALOHEIIKY AND THE ALCEEMISTS. 21 phase. The fancy plays and pleases; the imagination commands, compels. Imaginationcreates, fancy combinesonly. We are charmed by a tale of the fairies; we are enthralled by a romance of magic.‘ The Countess D’Aulnoy is delightful, but we are overwhelmed by Tieck. Fancy changes for a moment the withered leaf into the precious metal; imagination institutes a permanent Alchemieal conversion. So also, what is fantastic in religious departures may shortly divert thesoul, but it requires the deep things of consecrated imagining to accomplish a real Regeneration. Fancy changes the manner; imagination transfigurcsb the motive. Imagination is then everything; in its own order it is Supreme. And in the recognition of this fact we find another reason for an appeal to the poets, for they are the Hierophantsof Imagination. The facts, principles, and theorems of Occult or Hermetic science are barren till they are vivified by the power of intelligence. Magical acts have exoteric actualityon thehistoricalplane, but they becomefactorsin the Sou1’s progress, and are spirituallyilluminatingonly on the purifiedplane of intense and supreme imagination. The true plane of Magic is

the

the and What science teaches is how to realize the What are called the facts offer in a certain sense a palJul,um to and are a matter the mind's Crleative taciult,y to and as it

Here is no qUlest:ion or romantic tJtleclriElS or unreliable prElSeIlta1tioIlS of histor:ical occurrences; on the of hi ..,t.l\l''V tolerable. It is a auestion and the Transmutation the the arcane ends of the Soul. It is a process which has taken ages, at this more than ever. It is that natural process which the bitterness and ties the are the mind in illuminates the vistas memory the softened and radiance the uncreated In and the most of fall short the gremd,eur which their first and creates in an that is at touch with the vivid and the WOlilde,rflll.1-·which im'oreissilon. on a nearer aC(IUiLintarlce, we DeJrCelVe to

Psychic and Translucich What mystical science teaches is how to realize the dream. What are called the facts of magic offer in a certain sense a pabulum to aspiration, and are a plastic matter for the mind’s Creative faculty to interpret and adapt as it Will. Here is no question or romantic historical theories or brilliantbut unreliable presentations of historical oc— currences; on theplane of history these things are intolerable. It is a question of psychologicalinterpretation, and the psychochemical Transmutation of the commonplacefor the arcane ends of the Soul. It is a process which has taken placein all ages, which works at this day more powerfully than ever. It is that natural process by which the bitterness and trivialities of the past are unconsciously eliminated by the mind in retrospection, which illuminatesthe vistas of memory withthesoftened and beautifiringradianceof theuncreated light. In sublimity and significancethe most higlpcrcated prodigies of Magic fall short of the undefined grandeur which their first and far-away impression creates in an imaginationthat is at touch withthe vivid and the wonderful—Which impression, on a nearer acquaintance, we perceive to

“ ‘ .die away, And fade into thelight of common day.’

away, And fade common the vividllle8S im!)rel;l8io:nah,!e cJl1ilclholCld,.-tJl1e comAt

I' This is the true secret and the cOI1Se4:IUElDt pr()xiJmi1:y and realism of for every mo:niziing influence of close has not had time to work. The is full of grace and terror to the of the exoteric the Rosicru(lial1S

JUlillWJIl, when the amaranthine crown those Teutons crumbles into ashes in the hand. hm,ve,rer. the of is that of and then the Rose-Cross M ...t,.'MT may assume a new with a towards its "

“This is the true secret of the vividness of fancy and the consequent proximity and realism of Fairyland, for every impressionable ehildhood,—-—the commonizing influenceof close acquaintance has not had time to work. The Rosicrucian Mystery is full of grace and terror to the childhood of transcendental enquiry till the exoteric history of the Rosicrucians becomesknown, when the amaranthinecrown of those far-famed Teutons crumbles into ashes in the hand. At times, however, the stage of enquiry and study is followed by thatof initiation, and thenthe Rose-Cross Mystery may assume a new aspect, with a Light towards its solution.”

What has been said, and the quotations made from some of the greatest known Masters should be enough for any student. He who cannot findtheKey in these quotations will not yet be ready for the work of Initiation. His mind is not yet ready to grasp the Ideal, the beautifulin life and it will be many days ere hetcan enter theInner Templeof theInitiates.

What has been and the made from some ofthe known Masters should be en()Ug'h any student. He who cannot :find the in these will not be for the work of His mind is not to grasp the the in life and it will be many ere he,can enter the Inner of the Initia1tes.

Throughout the work, much has been said concern-

Throulgh<out the much has concern-

24 ALOHEMY AND THE ALCHEMISTS.

ALCHEMY AND THE ALOHEMISTS.

the some also the diet. The diet of the student or is one of the :most of all and unless the diet is pure the work cannot be pure. In I turn to the 'of of " in

ing the life and some also concerning the diet. The diet of the student or Neophyte is absolutely one of the most important of all thingsand unless the diet is the work cannot be pure. In closing, I turn to the “Life of Appolonius of Tyanna,” by Mead, in which We find that:

we find that:

common consent the most virtuous livers of Greece were the members of the s(lhools, both men and women. After the death of founder the seem to have blended with the the' 01'nhip. life' was the term for a life of and self-denial. We also know that the and thElrefor'e the were in the

or even in the entire rei:or:mill1g, the rites i seem to have bro1ugltlt back the pure side the their or of the Iacchic and it is very evident that such stern livers and could not have been COIltell1ted cult. Their infiuence also far and wide in Baachic so that we BUl'ill.idEls p'lltt:ing the words into mouths

“By common consent the most virtuous livers of Greece were the membersof the Pythagoreanschools, both men and women. After the death of their founder the Pythagoreans seem to have gradually blendedwiththe Orphiccommunities,and the‘Orphic life’ was the recognized term for a life of purity and self-denial. We also hnow that the Orphics, and therefore the Pythagoreans,were activelyengaged in the reformation, or even in the entire reforming, of the Baeeho-Eleusinian rites; they seem to have brought back the pure side of the Bacchic cult with their reinstitution or reimportation of the Iacchic mysteries, and it is very evident thatsuch stern livers and deep thinkerscould not have been contented with a low form of cult. Their influence also spreads for and wide in general Bacehie circles, so that we find Euripidesputting thefollowingwords into themouths z

ALCHEMY

AND

THE

ALCHE:msTS.

2S

ALOHEMY AND THE Ancmamsrs. 25

of a. chorus of Bacchicinitiates: ‘Cladin white robes, I speed me from the genesis of mortal men, and never more approach the vase of death,for I have done with eating food that ever housed a Soul. ’

of a. chorus of Bacchic initiates' , in white I me the gellesis of mortal men, and never more an'or()sch the vase of for I have done with food that ever a Soul.'

“When Euxemus asked Appolonius how he would begin his new mode of life he replied: ‘As a doctor purges his patients.’ Hence he refuses to touch anythingthethad animal life in it, on the ground thatit densified the ménd and rendered it impure. He considered thatthe only form of food was what the earth produced, fruits, nuts, vegetables. He also abstained from wine, for thoughit was made from fruit, ‘it rendered turbid the aether (mind—stuff) in the Soul,’ and ‘destroyed the composure of the mind.’ Moreover, he Went barefoot, let his hair grow long, and wore nothingbut linen.

"When Euxemus asked Allipo.Lonlus how he would his new mode he replied a purges his ' Hence he refuses to touch anythat had animal life in on the that it the mind and rendered it He considered that the pure form of food was what the earth He also abstained from it was made 'it rendered turbid the aether in the , and the composure the he went let grow and wore but linen.

“Naught would he Wear that came from a dead beast, nor touch a morsel of a thingthat once had life, nor offer it in sacrifice;not for him to stain withblood the altars; but honey-cakes and incense, and the service of his song went upward from the man unto the Gods, for well he knew thattheywould take such gifts

would he wear that came from a nor touch a morsel of a that once nor offer it in sacrifice; not for him to with blood the altars; but andand the service of his song went from the man unto the for well he knew that would take such

ALCBEMY AND THE ALCEEIKISTS.

far ratherthan the oxen in their hundreds with the knife.

far rather than the oxen in hundreds the

“The refrainingfrom theflesh of animals,however, was not simply based upon the ideas of purity, it found additional sanction in the positive love at the lower kingdoms and the horror of inflictingpain on any living creatures. Thus Appolonius bluntly refused to take any part in thechase, when invited to do so by his royal host at Babylon.”

"The from the of animaJ[s, howleve:r. was not based upon the ideas of it found additional sanction in the love lIif the lower and the horror of on any creatures. Thus refused to take any in the when to do so his host at II

Enough has been said to teach the student all he needs to know concerning the work. Those that desire to travel the Path can do so. There are those ready to teach them if they are but willingto follow the Path. But as has so often been repeated through-« out all our works,it is not an easy one, nor is it strewn with roses.

Enoug:h has been said to teach the all he needs to know the work. Those sire to travel the Path can do so. There are those to teach them if are but to the Path. But as has so often been rel>ea"ted thr·oulgh· out our it is not an easy one, nor is it strewn roses.

Lovingly,

R. SWINBURNE Cmnmazrz.

R. CLYMER.

Alchemy and theAlchemists

CHAPTER I.

I.

tt The work the creation

man that is to say, the and entire confac:ulties and his it is the his him

dominion ouer Azoth and the reader note what has alr,llaa;1J been stated tt Azoth" and in other power over the the under the name termines the First de$11,bstar.lce, and we can it at metallic

This is not a hy;pot'he:lns, aZr,M,rl:1J established and rini'Ilf'f11JJ"l\1l

“The great work is, before all things, the creation of man himself, thatis to say, the full and entire conquest of his faculties and his future; it is especially the perfect Emancipation of his Will, assuring him Universal. dominion over Azoth and the domain of Magnesia. (The -reader will kindly note what has already been stated concerning “Azoth”and “Magnesia"),in otherwords, full power over the Universal Magical Agent. This Agent, disguised by the ancient Philosophers under the name of First Matter, determines the form of modifiablesubstance, and we can really arrive by means of it at metallic transmutation and the Universal Medicine. This is not a hypothesis, it is a scientificfactalready established and rigorously demonstrated.

“Now, thereeare two Hermetic operations, the one Spiritual, the other material, and these are mutually dependent. For the rest, all Hermetic science is contained in the Doctrine of Hermes, which is said to

ALCHEMY AND rim ALOEEMISTS.

ALCHElllY AND THE ALOHEMISTS.

have been upon an emieraJld

it de81oonc:ls to createld. "

operafree

That which is concerned with the Great Work:"Thou shalt the earth from the from the gross, with rises from earth to VtJJll. and it the power below. means shaltthou the whole and all shall from thee. It is the power every power, it will overcome all that is subtle and peIletI'8.te all that is Thus was the world se:':Iar'!l.te the subtle from the gross, in the which is is to set the from all all is acc:omlplishEld

have been originallyinscribedupon an emerald tablet. That which is concerned with the Great Work:——“Thou shalt separate the earth from the fire, the subtle from the gross, gently,withgreat industry. It rises from earth to heaven, and again it descends to earth,and it receives thepower of thingsabove and of things below. By this means shalt thou obtain the glory of thewhole world, and all darknessshall depart from thee.‘ It is the strong power of every power, for it will overcome all that is subtle and penetrate all that is solid. Thus was the world created.” To separate the subtle from the gross, in the first operation, which is wholly interior, is to set the Soul free from all prejudice and all vice, which is accomplished by the use of the philosophicalsalt, that is to say, wisdom; of mercury, that is personal skill, and application; finally,of sulphur, representing vital energy and fire of will By these are we enabled to change into Spiritual gold things which are of all least precious, even the refuse of the earth In this sense

~we must interpret the parables of the choir of Philosophers, Bernard Trevisan, Basil Valentine, Mary, theEgyptian, and other prophets of Alchemy; but in

the use of the that is to say, Wisldoln; of mercury, that is and cation; vital energy and will these are we enabled to Chlm,re are all least prElcicIUS, even the the earth In sense we must int1erpret the pall."ab'les ofthe choir of Philthe ·Egyptiian, and other prophets

the nosltiv'8. aJlegory

as in the sep,ara'te the subtle we must w'oitJly the gross, the from If we would read unlderstaJtlding, we must take them first as alllegoriCllI.1 in their and then descen,d from to the way the or indicated in the one :-that which is above is to is and The word art when rev'eI'l!!led, or read after the manner sacred primiithre characters from three initials which express the ofthe Work. T

and travail;

their works, as in the Great Work, we must adroitly separate the subtle from the gross, the Mystical from the positive, allegory from theory. If we would read them with profit and understanding, we must take them first of all as allegorical in their entirety, and thendescend from allegories to realities by the way of the correspondences or analogies indicated in the one dogma:-—that which is above is proportional to that which is below, and reciprocally. The word art when reversed, or read after the manner of sacredprimitive charactersfrom right to left, gives threeinitials which express the different grades of the Great Work. T signifies triad, theory,and travail; R, realization; A, adaptation.

“When the Masters in Alchemy say that a short time and little money are needed to accomplish the works of science, above all, when theyaflirm that one vessel is alone needed, when they speak of the great and unique Athanor,which all can use, which is ready to each man’s hand, which all possess withoutknowing it, they allude to Philosophical and mortal Alchemy. As a fact, a strong and determined Will can arrive in a short time at absolute independence, and we are all

Asa a short

the Masters in !lay that a short time and money are needed to the works of IICU;UC'tl, above when affirm that one vessel is alone when of the and which all can use, which is which all possess without knl:>wilng allude to and mortal and det;ennilled Will can arrive in at absolute iI1delpen,dellce, and we are all

ALCBlUIY AND TO ALCH.J.II:KIS'fS.

30 ALCHEHY AND THE ALOHEMISTB.

in possession of the chemical instrument, the great and sole Athanorwhich answers for the separation of thesubtle from the gross and the fixed from the voletile. This instrument, complete as the world and precise as mathematics, is represented by the sages under the emblem of the pentagram or five-pointed star, which is the absolute sign of human intelligenee.”"’

gence."·

Levi has done his best in no could a of the Work nor write it has been stated that Levi was one the that the has ever known and there can be no about it the he has as as it is to be in order to state what the Great Work no author has ever the method.

TrulyLevi has done his best in this, for no Mystic could give a. clearer explanation of the Great Work nor write plainer. it has often been stated thatLevi was one of thegreatestMystics thattheworld has ever known and there can be no doubt about it for in the above he has been as plain as it is possible to be in order to state what the Great Work is, no authorhas ever openly given the method.

1. It can hardly be said thatthere is a doctrine of Hermetic Philosophy;it is properly a practice, and it is the practice of truth, justice, goodness, or, in one time-honored word, virtue; the end being disclosed in the experience of the Adept, but with the continued

in the chemical the and sole Athanor which answers the of the subtle from the gross and the fixed from the volatile. as the world ... P",,,,,,,, as is the sages or of human the of the is the absolute the of the

1. It can be that there is a doctrine of Hermetic ; it is a and it is the of or, in one "Inn,II,": the end disclosed in but with the contiDllled

" E.

“TranscendentalMagic,” E. Levi.

mm

presence of self-appropriation,provided thisbe under no circumstances conipromised.

presence of be under no Cir(!lumstaI1Ces as 'we

2. It was no doubt in View of thisthatSandivogius was led to express the opinion, that “many men of good consciences and affectionssecretlyenjoy thisgift of God;” for, it must be admitted, and it is worthyof all thankfulness,that every truly upright man must live, to the extent of his fidelity to the Law of God, under a sense of God’s approbation; which may be as good 3. definition of the Philosopher’s Stone as ‘we need have.

2. It was no doubt in this that was led to express the opinion, that ' consciences and oecretlly of ;" it must be and it is ...,.n ..tl>u all that every man must to the extent of his to the Law under a sense of God's ; which may as a definition of the '0 have.

3. Merely learned men should know thattheyhave no prescriptive or exclusive right to God’s approval; thisis theneed only of thehonest man, whetherhe be clothed in silken robes or in the humblest apparel of the poor. This is the Elixir and the Water of Life, and the medicine so much talked of under the nature of the Philosopher’sStone,—at least, practicallyconsidered; thoughtheoreticallyit may point to 3. special knowledge of 1, 2, 3, and 1, not to be expressed in words.

3. learned men should know that have no or exclusive to this is the need of the honest man, whether he clothed in silken or in the humblest ll.nlrlIU"Al the poor. This is the Elixir and the Water and the medicine so much talked of under the nature of the con1,2,3, theoreticllLlly it may 1, not to be eX)lressed words.

4. This so, we may unlierstand writers say the pr(lfaJle can not share it j

all of the in so

4. This beingso, we may understand why all of the writers say theprofane can not share it; for, in so far

as a man del>ar:ts truth and rectit\1lde, he departs from

as a man departs from truthand rectitude, he departs from paradise.

5. It is a distinction that it does not waste its upon insoluble prclblEllDS as to either theortheof man; man as he it upon the heart and consci,ence, and itself as it were, lives in the effort to and source of the" Life."

5. It is a special distinction of thisphilosophy,that it does not waste its strengthupon insolubleproblems as to either the origin or the destiny of man; but, taking man as he is, it seizes upon the heart and conscience, and burying itself there, as it were, lives altogether in the effort to purify and perfect this source of the“issues of Life.”

.

ilmLgitled that such a doc:tritle ; and power, and prein man to sustain and

6. It need not be addresses itself to human supposes an lDclep,enldeIlt and will teach the contaols the contaolS the love

A very doctrine will show the COIltrllry student that all power is in power of man, as the love of of man.

- 6. It need not be imagined that such a doctrine addresses itself to human pride; and power, and presupposes an independentabilityin man to sustain and support himself. A very slight acquaintancewiththis doctrine will show the contrary, and will teach the student that all power is in God, which contains the power of man, just as thelove of God contains thelove of man.

7. The of man is defined by his knowledgeof God,—his acceptance of it, and his submission to it. A right view of this will explain the. difference between the power and the Weakness of man, theformer being measured by reason, and the latter by passion. Reason, in its nature, is above the phenomenal man,

7. The power of man is defined his UUU.--1l1tJ of and his to it. A view of this will the. difference between the power and the of man, the i"u...... ... measured reason, and the latter ..""""""u,u, in its is above the man,

not for'eig:n to the whole man, and may a due to apit man his proper home; aC(lor,diDlg to the true sense 1 Cor. xv:43. on the other it has been well the weakness

man;

the dOIIlinic)n hlilncllv and not aC(lor,diDlg to it man is Men under such influences are the their own and are then prEIP&lred to be the of others.

but yet not foreign to the whole man, and may be appropriated by a due submission to it, when, then, it raises man to itself, his proper home; accordingto the true sense of 1 Cor. xv:4=3. Passion, on the other hand, it has been well said, manifests the weakness of man; for through it man is under the dominion of agencies in nature, actingblindlyand not accordingto light. Men under such influences are first the dupes of their own passions, and are thenprepared to be the dupes of others.

8. It is a noble prc)po,sition in a work not lished in

the author has been

8. It is a noble proposition in a work not yet pub lished in English, though the author has been ignorantlyabused in good modern Saxon for some two hundred years, that“we may be determined by reason alone to all of the actionsto which we are determined by a passion.”

(Prop. 59, Part 4, of Spinoza’s Ethics.) Some men under the influenceof passion do thethingsthatreasonsanctions, and Which, therefore, reason itself may do; but theyare, by thisauthor,only called actions, as distinguished from passions, when done by reason. But reason never sanctions any mere passion, as such; for men under the influence of passion, even when externallytheconduct is conform-

abused in modern Saxon for some two hundred years, that" we may reason alone to all the actions to which we are determined a pas:sio:n." Part 4, of men under the influence paslnon do the that reason sallctions, and reason itself may do; are, called as distml!tUished from when reason. But reason never sanctions any mere as such; for men under the influence passilcm, even when the is conform-

out to be

IU"a.J'1:! acts blilndlY, able to reason and the control of what the anC}ieIlt P'latlonill}S "irascible as which from us. But the Alchemists noUung from the I proper to would have turned nature . these two .......,.",./ into a U true thrO>Uflh the cOllscience, to reason and love each other."

able to reason and virtue, always acts blindly,under the control of what the ancient Piatonics called out “irascihle nature,” as something which ought to be “s,mpntated”efrom us. But the Alchemists would “separate” nothingfrom the “Matter” proper to its nature. They would have everythingturned (transmuted) into a “true salt,-” thatis, converted to reason throughthe conscience, for these two “know and love each other.” (John Pontanus.)

9. True power is always exercised in the spirit of Hamlet’s advice to the p1ayers,—“gent1y,and with a certain temperance in the very torrent, tempest, and whirlwind of passion.’ The passionless man is not the man of reason ;" but he in whom the passions are guided‘by reason, that is, by reason and Conscience; for, -as in God these are one, so in manpthey should perpetually tend to union, the end end aim of all this doctrine. In the same sense in which the power of man is part of the power of God, and thelove of man is part of thelove of God, so is theconsciencein man a part of the justice of God; and a right understanding of any one of these willexplain all.”

exercised in the whirlwind

“The body which we receive from our parents, and

9. True power is '8 advice to the nhlvers.·-'· rtfmtlv with a certain tellapElralaCe in the very torrent, and pa:ssicln." The pa:ssi(ml,ess man is not the man of reason;lt but he in whom the are reason, that reason and as in God these are one, so in man. tend to the end and aim of all In the same sense in which the power man is ofthe power and the love of man is ofthe love of so is the conscience in man a of God; and a of anyone thesewill all. " we receive from our pareIlts,

is up the nul;rinlents it and indjre<ltly from the has no spiritlll8.1 and powers,

his

llllU1lllU, therefl)re, take

do not grow the earth. are not the man's phJTsic:al olt'gani2:ation, but the attributes another whose germs are laid within man. the is eternal. The man is the real man, and is not geIlerateid He does not nutriment the but from the eternal invisible source which he the two bodies are one, and manmay be to a his nutriment from the and from the sUlrroun,cliIllg air. The roots extend into the and seek their nutriment in the but the leaves "-""'0:;' "'" their the The tenlpolral the home the eLe,l'"llll.l, care because he who the teIltlpciral the house ofthe and altll10tlgh the eternal man is he exists and will become visible in mother's is invisible

which is built up from the nutriments it draws directly and indirectly from the earth, has no spiritual powers, for wisdom and virtue, faith, hope, and charity, do not grow from the earth. They are not the products of man’s physical organization, but the attributes of another invisible and glorified body, whose germs are laid withinman. The physicalbody changes and dies, the glorifiedbody is eternal. The eternal man is the real man, and is not generated by his earthly parents. He does not draw nutriment from the earth, but from the eternal invisible source from which he originated. Nevertheless the two bodies are (me, and man may be compared to a tree, drawing his nutriment from the earth, and from the surroundingair. The roots extend into theearth, and seek theirnutriment in thedark,but theleaves receive theirnutriment from the light The temporal body is thehome of theeternal, and we should, therefore,take care of it, becausehe who destroys thetemporal body destroys the house of the eternal, and although the eternal man is invisible, he exists nevertheless, and will become visible in time, just as a child in its mother’swomb is invisible before it is born, but after

in as a it is

36 ALOHEMY AND THE ALCHELIISTS.

its birthit may be seen by all but those who are blind; and as everythingreturns after a while to the source from whence it came, so the body returns to the earth and the spirit to heaven or hell. Some children are born from heaven, and others are born from hell, because each human being has its inherent tendencies, and these tendenciesbelong to his spirit, and indicate the state in which he existed before he was born. Witches and sorcerers are not made at once; they are born with powers for evil (they are born with the tendencies which they acquired in former lives upon the earth, or upon some other planet). The body is only an instrument; if you seek for man in his dead body, are seeking for him in vain.

its birth it may be seen but those who are blind; and as returns a while to the source from whence it came, so the returns to the earth the to heaven or Some are born from and others are born because each human has its inherent teIlde,nciies, and to and indicate the state he was born. so

the

“But thisphysicalbody, which is believedto be of so little importance by those who love to dream about the mysteries of the spirit, is the most seeret and valuable thing. It is the true stone which the builders rejected,’ but which must become the cornerstone of the temple. It is the ‘stone’ which is considered worthless by those who seek for a God above theclouds and reject Himwhen He enters theirhouse. This physical body is not merely an instrument for

born -ur·;+.. 'h",,,, and sorcerers are not are powers for evil the teIllde:ncies which in lives upon or upon some other The is an ina:tnunlmt; if you seek man in his dead you are seekiu,g for him in vain. this which is believed to be of those who love to dream about the the is the most secret and valuable It is the true stone which the builders rejected,' but which muat the cornerstone of the It is the 'stone' which is considered worthless those who seek for a God above the clouds and Him when He enters their houae. This is not an instnunent

power, it :is also the from which that which is Immortal in man receives its

Divine power, but it is also the soil from which that which is Immortal in man receives its strength.

corpore humano."

the

"A seed the power of the sunshine to enable it to take the earth the necessary and the same sense the Spiiritual man, its from the not and if it were not ofthe of man with elemental the :is COIlOpltrable to the wood from which :is the fire which ; there be no if there were no'thing to burn. "The more there is wood to the ll'1'F!l'l.t.l:IY' will be the and thus it is with the or Balsamo in man without sexual power is "But it is not proper to say a or to its i- the ancients have mdllCltted the way for its prElparation to those who are not devoid ofthe true have

“A seed requires thepower of thesunshineto enable it to take from theearththeelements necessary for its growth, and in the same sense the Spiritual body of man, receiving its nutriment from the spirit, could not unfold and develop if it were not for thepresence of the physicalbody of man with its elementary and elemental forces; for the physicalbody is comparable to the wood from which is produced the fire which gives light; there vzould be no light if there were nothingto burn. “The more there is wood to burn, the greater willbethecombustion, and thus it is with the Lapals Philosophorum or Balsamo perpetuo in corpora humans.” (A mam without sexual power is unfit for izzitiation.) “But it is not proper to say a great deal about the Lapis Philosophorum or to boast about its possession;‘ the ancients have sufiiciently indicatedtheway for its preparation to thosewho are not devoid of the true understanding; but they have

"Divine Alclhemy "

‘See “DivineAlchemy.”

ALCBEHY AND THE ALOBEKISTS.

in paJrableS, so that unWortblV persons may not know the secret misuse

spoken in parables, so thatunworthy persons may not know thesecret and misuse it.”’“ A

10. Many Alchemists, while indicating the subject of their Art in their obscure way, speak of it sometimes as omitting the word thing;then, perhaps, as two; then as three, and as four, and finallyas five; and yet afirm that there is no contradiction in this.

10. of as and with the a

it some-

They mean by one, the one universal or absolute existenec,—which Swedenborg and some other Writers have called Substance. By two they mean the macrocosm; or they mean the active and passive principles in one nature; or theymean spirit and matter, or Soul andBody,etc. By threetheyadd to thetwo principles

lIee whileindicat:ing the sUb,feet Art in obscure way, as one, the word then as and as 'and as affirm that there is no contradiction in one, the one universal or absolute exSlIreden1bm'g and some other writers two mean the macroand paSl:live princilPles and LI.UI,LLt:r, or Soul add to the two princilPles the one, prllClclIlles, 3 in 1.

3. third as thetie of thetwo, in reality the one, which, withthe two, makes theirtrinity of principles, 3 in 1. By four theyusuallymean thefour so-called elements, earth, water, air, and fire, as if all things in nature were composed of these. By five theyeonsider, in addition to thefour, a fifth,or quintessence, as theunity of thewhole; and thisis man, as the“Imageof God.”

ad-

Concerning this last part, in the “Hermetic Art”

have called Substance. COSIn; or mean the in one nature; or and three the makes their uslla1J:v mean the four so-called ele1[l1el118, and were cOlnp1osed of these. a or qu:inteSlilence, as the of the whole; and this is man, as the COlICeJ:'lliIlg this last in the "HerIU4etic

"Hartmann, ‘ ‘ Paracelsus.’ ’

eeJHartlnalCID, "Paracelsus."

we are that: know well en()Ug'h that the first for mankind is Man; to know self is to know Nature. To become an of power is to possess the all the secrets because you possess the to your own nature."

we are told that:“The philosophersknow well enough thatthefirst study for mankindis Man; to know thyself is to know Nature. To become an adept of power is to possess the Key of all the secrets of Nature, becauseyou possess theKey to your own nature.”

11. to the it that it is not to the there should be four no more; so that modern dielco'ver'ies of more elements do not the the Alchemists all saw that the four elements were not of each other; that each contains and water air; in say that each all the in that their is att,ention to U<lWUL lO,

11. With regard to the four, it should be observed, thatit is not important to thetheorythatthereshould be just four elements, and no more; so that modern discoveriesof more so-called elements do not aifect the theory; for the Alchemists all saw that the four elements were not independent of each other; that each contains water, and water air; and, in fact,they expressly say that each contains all the others, in varying proportions. By saying that their subject is four, they only mean to direct attention to nature, thoughtheystudy nature morallyin or throughman.

nature mClra.Uy in or thlroulgh man.

12. of the writers of the four ele:me:nts as natures. of one into anilltbler, the of some them took the of what transmutation. One them says:

12. Some of the Writers speak of the four elements as natures capable of passing one into another, from theobservation of which some of themtook thehint of what theycalled transmutation. One of themsays:

“Those that are ignorant of the causes of things may wonder with astonishment, when they consider that the world is nothing but a. continual metamoré

"Those that are the causes may wonder with when consider that the is but a CODltinual metamor;

40

ALCHEMY AND THE ALCHEKISTS.

may marvel that the seeds should end in Let the Ph.i10l30phelt'S imitate nature."

ALCHEMY AND THE ALCHEMISTS. phosis; they may marvel that the seeds of things perfectly digested should end in perfect whiteness. Let thePhilosophersimitate nature.”

The position that the val7iOllS

13. This nature is now recogin the Grove I seek to affections of matter P. this which constitute the main the

and are all or delpeIllde:nce; that taken abI3trl'l.ctladl:v, can be said to be the essential cause but that either may or conand of the others; thus heat may or may heat; and so each as the it develoD€!d; and that the same must hold of other it an irresistible from observed that a force cannot origin:ate otllerwUle than devolution from some or

have a

13. This circular operation of nature is now recognizedhyagriculturalchemists, for in the“Correlation of Physical Forces,” by Mr. Grove (Am. Ed., 1865, P. 19),—“'l‘heposition which I seek to establish in this Essay is, that the various affections of matter which constitute the main objects of experimental physics, viz., heat, light, electricity, magnetism, chemical aifinity, and motion, are all correlative, or have a reciprocal dependence; that neither, taken abstractedly, can be said to be the essential cause of the others, but that either may produce, or be convertible into, and of the others; thus heat may mediately or immediately produce electricity; electricity may produce heat; and so of the rest, each merging itself as the force it produces becomes developed; and that the same must hold good of other forces, it being an irresistible inference from observed phenomena, that a force cannot originate otherwise than by devolution from some preexisting force or forces.”

On page Mr. Grove says, that II The cause to has been d011bted,

On page 17, Mr. Grove says, that “The actual priority of cause to efieet has been doubted, and their simultaneity argued withmuch ability.”

14. the TrsmsrnutaticlD

14. This was undoubtedly the opinion of the Alchemists, and was applied by them to that ex~ perience which in the Sacred Scriptures is called the new bi:-th,—bythem symbolized under the figure of the Transrnutationof metals, which they all speak of as one operation.

was the of the and was them to that exwhich in the is called the new them under the which all is this: but one." Man not

as one O'D13ration.

“Now what is meant by Man andWife is this: Agent and patient, yet not two, but one.” They illustrateit by theminglingof sugar withwater, in which operation, if it be said that water changes thesugar, withthe same reason it may besaid thatthe sugar changes the Water; and thatthere “is but one operation of both.” A right conception of this will show how they considered Love as one (thing);and that this Love is the same, whether regarded as the Love of God for man or theLove of man for God; the realizationof which is theend of the “ Great Work”

"Now what is meant the sugar in which if it be said that water chsmg1eB the sugar, with the same reason it may be that the sugar the water; and that there "is one both. " A will shoW' how as one Love is the same, whether as the Love God for man or the Love of man God; the realization of is the end the" Work" tells us that: Essence

, or was revealed from above to and was d,eSllred the

Figulus tells us that: “This Spiritual Essence (love), or One Thing, was revealed from above to Adam, and was greatly desired by the Holy Fathers,

AND THE ALOHEMIS'l'S. also Hermes and the Truth wit;h011t the most sure of all all It is the Last and the to of Phillos()phical be under the nell.v€!ns. a wondrous elo!linl1' and which are discov'ered tune. It is the

the dews Heaven and the Earth. What the mouth of man cannot utter is all in As Morienus says: "He who has this has all and wants no other aid. For in it are aU and forof the fifth substalllce, a Fount of all the rays of the Heaven and the Mover of an excellent Hatred and brin.ging

all and to all words and to the honor and to the Eternal

42 ALCEEMY AND was ALOBEHISTS. thisalso Hermes and Aristotlecall the Truthwithout Lies, the most sure of all thingscertain, the Secret of all Secrets. It is the Last and the Highest Thing to be sought under the Heavens, a wondrous closing and finish of Philosophicalwork, by which are discovered the dews of Heaven and the fastnessof Earth. What the mouth of man cannot utter is all found in this spirit. As Morienus says: “He who has thishas all things, and wants no other aid. For in it are all temporal happiness, bodily health, and earthly for~ tune. It is thespirit of thefifthsubstance, a Fount of all joys (beneaththerays of themoon),theSupporter of Heaven and Earth,theMover of Sea and Wind, the Outpourer of Rain, upholding the strength of all things, an excellent spirit above Heavenly and other spirits, giving Health,Joy,Peace,Love; driving away Hatred and Sorrow, bringing in Joy, expelling all Evil,quicklyhealing all Diseases, destroying Poverty and Misery, leading to all good things,preventing all evilwords and thoughts,giving man his heart’s desire, bringing to the pious earthlyhonor and long life, but to theWicked who misuse it, Eternal Punishment.”

"This is the of

PUlllisllmElnt. "

“This is the Spirit of Truth,which the world can-

, the Sea and the the of other Love; away in all .... can-

all

in many

not COIll1pr'ehElnd wit;h011t the the or withemt the instruction of those who know it. The same is a myste.riOlllSIultlIre,wo:ndElrolls sl:rellgt:b.. boundless power. The from the the have to behold its face. A vicenna is named theofthe W orId. as the Soul moves the limbs of the so also this move all And as the is in all the limbs the so also is this all created and few. It is near; for it exists in in every .and at all times. It has the powers of all creatures; its action is in all and the all are even in the perf1ootilon. virtue of this essence did Adam and the Patriarchs preserve their health and live to an extreme age, some of them also in riches.

not comprehend withoutthe interposition of the Holy Ghost, or withouttheinstruction of thosewho know it. The same isof a mysteriousneture,wonderousstrength» boundless power. The Saints, from the beginning of the world, have desired to behold its face. By Avicenna this Spirit is named the Soul of the World. For, as the Soul moves all the limbs of the Body, so also does thisSpirit move all bodies. And as the Soul is in all the limbs of the Body, so also is thisSpirit in all elementary created things. It is sought by many and found by few. It is beheld from afar and found near; for it exists in everything,in every place,'and at all times. It has the powers of all creatures; its action is found in all elements, and thequalities of all things are therein, even in thehighest perfection. By virtue of this essence did Adam and the Patriarchs preserve theirhealth and live to an extreme age, some of them also flourishing in great riches.

“When the Philosophers had discovered it, with great diligence and labor, they straightway concealed it under a. strange tongue, and in parables, lest the same should become known to the unworthy,and the pearls of great price be cast before swine. For if

"When the had discovered with diligeluce and concealed it under a and in lest the same should become known to the and the of be cast before swine. For if

44 ALCHEMY AND THE ALCHEMISTS.

44 ALCHEMY AND THE .ALGfiMISTS.

everyone knew it, all work and industry would cease; man would desire nothingbut this one thing,people would live wickedly,and the world be ruined, seeing that they would provoke God by reason of their avarice and superfluity. For eye hath not seen, nor ear heard, nor haththeheart of man understood what Heaven hathincorporatedwiththisSpirit. Therefore have I brieflyenumerated some of the qualities of this Spirit, to the Honor of God, that the pious may reverentlypraise Himin Hisgifts (whichgifts of God shall afterwards come to them), and “This Spirit (Love) is the secret, hidden from the beginning,yet granted by God to a few holy men for the revealing of these riches to His Glory—dWeliing in fiery form in the air, and leading earth with itself to Heaven, while from its body there flew whole rivers of living waters. This Spirit (Love) flies through the midst of the Heavens like a morning mist, leads its burning fire into the water, and has its shining realm in the heavens.”

everyone knew all work and indlus:try would cease; man would not,hilllg but this one would live wic:ke<Uy. and the world be rUluel.l, that would God reason of their avarice and For eye hath not seen, nor ear nor hath the heart man what Heaven hath with have I enumerated some to the Honor Him in His shall afterwards come to the beginning, men the re,realinJE of these ill in the lea,ding earth with itself to He:aven. there flew whole rivers waters. This flies the the Heavens like a its fire into the and has realm the heavens. "

“And although these writings may be regarded as false by the reader, yet to the Initiated they are true and possible, when thehidden sense is properlyunder-

"And these may be as false the to the are true and when the sense is

stood. For is wo:ndElrflll in his Wisdom is without

and

stood. For God is wonderful in his works, and his Wisdom is Without end.”

In accordance with this, We find in “The Hermetic Art” that: “The Philosophers agree with one Voice, that one worthy of this Science must be strictly Virtuous, lending 9. holyLife, or God willnot prosper him. He must have a competent Understanding, or he will not be able to conceive. He must be Diligent and Laborious, or he willnot be able to work out What he conceives; and he must be private or he will not quietlyenjoy thatwhich he works out. Tovthesemust be added Patience and Leisure, together with 8. Competent Fortune; which is the more necessary in this Study, becauseit requires, as is already said the whole Man to find out the means, and then 9. careful Application is Absolutely necessary to “accomplish the Work.”

In with we find in "The Art" that: "The Philol30IJIhers agree with one that one this Science must be ViJ1;u()lls, lea1ding a or God will not prosper him. He must have a Ifnd:eI'l3ltaIldtng, or he will not be able to He must be Dilige!lt and or he will not be able to work out what he ; and he must or he will not that which he works out. To these must be added Patience and with a ComFortune; which is the more necessary in this because it as is said the whole Man to find out the means, and then a Ca!'eIII! plication is necessary to the Work."

15. It may be desired that some account of the books of the Alchemists should be given beyondWhat is drawn from the citations made from a few of their Writings; but this cannot be done in a brief space as it would take many volumes. If any desire to see an enumeration of their works, the third volume of Du

15. It may that some account of the the Alchemists should be what is drawn the citations made from a few of their writiIIg8; but this cannot be space as it would take many volumes. If any to see an their the third volume Du

F:-esnoy’s “Historie de la Philoeopkie Hermatique” may be consulted, where nearly a thousand authors are named. Of these, it would be idle to imaginethat the Whole can have value, even supposing the Hermetic Philosophy a substantial reality. If, from the whole number of authors upon the subject, a small numbercould be seleoteti with judgment, and the remainder laid aside, there would be less difficulty in ascertaining the true ground of procedure, and the nature and extent of the results might be more easily estimated.

k' it H istorie de la may be COIlsulted, where a thousand authors are named. to that the whole can have even SU])p(J,siIl!g the Hermetic a sul)stl!Ultial the whole number authors upon the sul:.jec:t, a small number could be with JU(1gI1ileIllt, the remainder laid there would be less difliiculty in ascert:aining the true of pr(ICe(!ure, and the nature and extent of the results be more estimated.

16. In the Chronological Table of some of the most distinguishediilchemists(or Hermetic Philosophers}, Du Fresnoy enumerates ten before Christ. After Christ, and down to AD. 1000, he enumeratestwentyone; in the eleventh century he names five; in the twelfthcentury, only three; but in the thirteenthcentury, eleven; in the fourteenth, seventeen; in the sixteenth century, thirty; and in the seventeenth century, sixty-seven. But from thislist a numberof authors must have beenomitted.

16. In the Ch:ronological Table of some of the most Hermetic I:'hlloSlJplIlers enumerates ten before Christ. and down to A.D. he enumerates twlmt:V'one; in the eleventh he names five; in the three; but in the ceneleven; in the seventeen; in the sixteenth and in the seventeenth cen· But from this list a number of authors must have been omitted.

17. is remarkable that not;wi1llis1tandiDlg he wrote a

in his seventh deal hinlSeJ,f, says,

17. It is remarkablethatPlato, in his seventhletter, notwithstandinghe wrote a great deal himself,

that "the truth to 'Nature' 'lies in the smallest compass,' is of such a that is no that anyone will ever who has once it the soul;' " may cOInfc)rt some of us when we feel how it is to read all the books in the world! has taken care to out the difference between the truth as it is the and the as it is written; that the Law and the as we have expIELin,ed, as may be seen in many in his DiaeSJlec:ialJly towards the conclusion of Pkoedrus.

that “the truth with respect to ‘Nature’ ‘lies in the smallest compass,’ and is of such a character, that ‘thereis no fear thatany one will ever forget it, who has once comprehended it by the so ;’ ” which may comfort some of us when we feel how impossible it is to read all the books in the world! Plato has taken care to point out the difference between the truth as it is in the soul, and the word, as it is written; that is, betweentheLaw and thecommand, as we have explained, as may be seen in many places in his Dialogues, especially towards the conclusion of Phoedrus.

18. If all the hooks in the world were to be destroyed, the natureof man would reproduce them, or replace them with others of similarcharacter; and as he who values the creature before the Creator inverts the order of things, so he who prizes human worksbefore the spirit in which they have their birth commits the same error.

18. If the books in the were to strOYled, the nature of man would or reIlla(le them with others of character; and as he who values the creature before the Creator inverts the order human works before the have their birth commits the same errol'.

19. The Alchemists, or Hermetic Philosophers, appear to have beenstudents of Plato. They quote Aristotle indeed frequently, but it is not certain always that they refer to known works of Alexander-’s teacher, for it is well understood that many alchemi-

19. The or Hermetic appear to have been students of Plato. Aristotle indeed but it is not certain that refer to known works of Alexander's te8lcher, for it is well understood that many alcnelnl-

48 ALCHEMY AND THE ALCHEMISTS.

ALCHEMY AND THE ALOHEMISTS.

cal works were Written under assumed names, or were attributed to men who had attained celebrity in the World. A saying of Aristotle’s in regard to one of his Works——that it was published and not published, referring to its Hermetic or Esoteric characterw-might possibly have induced some mystical Writers of a later age to affix his name to theirworks. Be thisas it may, the reason for supposing that the Alchemists were students of Plato is not so much derived from references directly to thewritings of Plato, as from a simi~ litude of doctrine in some important points.

not pu'blume,d, re-

cal works were written attributeiCl to men who world. A of AristclUe works-that it was pul>!is]lled ferring to its or Esoteric chllracter-·might possilbly have induced some writers a later age to affix name to works. Be as it may, the reason that the students Plato is not so much del'iveid ences to the of litude doctrine in some im:Dortallt

20. The Alchemists never name their subject directly; or, when they do, they tell us thatit is to deceive the profane, as when they compare it to mam,for thoughman is thereal subject of theArt, theypretend that they only speak of him as the subject by comparison or similitude; as may be seen by the pessages cited from Flammel. They refer to the subject by calling it thematter, the body, the two bodies (soul and body), or they often use the mere pronoun it. They will say, for example, in their receipts, (Which may alwaysbe considered (ieceits,) “Take the matter, which you know (when the general reader knows no-

assumed names, or were attained in the in his the profan.e, as when man is the real for tend that and may which you know

sages

20. The Alchemists never name ditell us that it is to decompare it to man; the preof him as the sub,Joot cOlnpllrulon or similitude; as may seen the pasfrom Flammel. to the it the the two bodies , or use the mere pronoun it. exampl.e, in their COJlsilcieI'ed } "Take the WIII,Ll.t'!C, the geIlerlu reader

, and in the all sorts are called "iInpe<linleIllts' to true knowledlge and it is said must be reIlnov'ed, and the person .-. holdin.g them must be " and to "shame" with to he is in a fit condition to receive true knowledge.

it; you must see that it is not,hrnlg iInp11lre must enter " ete. such is thrown and has no idea that the matter is and that the you to succeed in this ; wash you; make you etc.; or, if you wish to work on the same This is . and nosense. It is very miSophist, where erroneous of

thing of it), and purify it; you must see that it is perfectly clean, for nothing impure must enter into it,” etc. A novice, by such language, is thrownoif his guard, and has no idea thatthe matter is himself, and thatthe interpretation is,———If you wish to succeed in this Art, purify yourself; wash you; make you clean, etc.; or, if you wish to improve another, work on the same principles. This is Platonic doctrine,’ and nothingbut plain good sense. It is explained very minutely in the Sophist, where erroneous opinions of all sorts are called “impediments”to true knowledge; and it is said they must be removed, and the person holding them must be “purified? and brought to “shame” with respect to them, before he is in a fit condition to receive true knowledge.

21. a man to "shame", as Plato call'! is what the Alchemists call about the black state tke matter tell us that it must DI'eelf111e the the latter can geIlulile and bear the test ofthe This Whitd then say, cOIltains the red state; for work from within and with the

21. This bringing a men to “shame”, as Plato calls it, is what the Alchemists call bringing about the black state of the matter (dissolution, caleinatio»n, etc.) ; and theytell us thatit must necessarilyprecede the white state, before the latter can be genuine and bear the test of the fire, (trials of life). This white state, they then say, contains the red state; for they Work from withinoutwards, and deny withthe great-

est emphfLSis that gO()dnless and truth can be upon anyone; it must be brougllt out ofthe 8ulljec:t. a la socratic obstetrics Theae:tetus) ; on the that .. Ilotillmig can what it has not. " But who can say what man cOIltaiins, when he sees that the child contains the man'

est emphasis thatgoodness and truth can be put upon any one; it must be brought out of the subject, a la socmtic obstetrics (Theaetetus); on the principle that “nothingcan give what it has not.” But who ean say what man contains, when he sees that the child contains the man?

In the" Great Art" we find this: "The ancient Phi.los(}pbers cODlcea.led the true name the Matter of The with as much care as the M(ldern. in of it

the band and both of the Heaven and Earth. Others have to it the name Venus. have also called it Anthe tune; and Homer has honored it more than once with the title of Mother the It has also been known under the name of and an fe:lltlinine names, aC(lor,diDlg to the

In the“Great Art” we find this: “ The ancient Philosophers concealed the true name of the Matter of the Magnum Opus with as much care as the Modern. They spoke of it only in aiiegories and symbols. The Egyptians represented it in theirhieroglyphicsunder the form of an Ox, which was at the same time the symbol of Osiris and Isis, (man and woman), whom they supposed to have been brother and sister, hue» band and wife, both grandchildren of the Heaven and Earth. Othershave given to it the name of Venus. They have also called it Androgynons, and Andromeda, wife of Saturn, daughter of the god Neptune; Latona, Maya, Semeie, Leda, Ceres, and Homer has honored it more than once withthetitle of Mother of the gods. It has also been known under the name of Rhea, meaning, fusible earth, and finally by an infinityof other feminine names, accordingto thedif-

ferent circumstances in it is in the suethe Work. and each circumstance furnished them a for numerous which as seem to them.

ferent circumstances in which it is found in the successive operations of the Work. They personified it, and each circumstance furnished them a subject for numerous allegorical fables, which they invented as seem good to them.

“Hermetic Philosophy wishes that the Latien(one which it has also pleased themto give to theirMatter), be composed of a gold and silver, crude, volatile, unripe and full of blackness during the putrefaction, which is called bellyof Saturn, from which Venus was engendered. This is why she is regarded as born of the philosophicsea.

volatiJle, unis

l"hj.loSl[)pllty wishes that the which it has also them to to their COIlllposed of a and and full blackness llUT'H1U the putrefaction, which is called from which Venus was she is as born of the sea.

22. It may be imagined that there was nothing in Hermeticism to require or justify so much mystery and But no one willhold to thisopinion who understands that “thestill, small voice” has actually more “pondus” than can be overcome by the whole world. It was held to be of such importance as to Weigh down the entire claims of the external Church of the time. It may be said in some sense always to rise above the age in which a man lives, just as the ideal all of the arts excels the practical, of which it is the measure.

22. It may be that there was in Hermeticism to or so much and secrecy. But no one will hold to this who undeJrst:an<is that "tke small voice" has act;uaUy more than can be overcome the whole world. It was to be of such as to down the entire claims of the external Church of the It may be said in some sense to rise above the age in which a man as the ideal in all of the arts excels the of which it is the measure.

52 ALCHEMY AND THE ALGHEMISTS.

23. It must be recollected thatthe Alchemists were Protestants, when Protestantismcould not speak ly. Who cannot see-—at least when it is pointed out-— to whet Eyrenaeusrefers when he says:

“My heart murmureththingsunheard of; my spirit beats within my breast for the good of all Israel. These things I send before into the world, like a preacher,thatI may not be buried unprofiteblyin the world. Let my book, therefore, be the forerunner of Elias, which may prepare thekinglyway of theLord. I would to God thatevery ingenious man in thewhole earthunderstood thisscience: thenwould virtue, naked as it is, be held in great honor merely for its own amiablenature;”——almost as if thespirit of John the Baptist had warmed him into a prophecy of the full maturity of the Reformation; which is still incomplete, though it has been fermenting and working over threehundred years.

23. must be recollected that the Alchemists were Pr()telltallts, when could not openWho cannot see--at least when it is out-to what when he says: heart murmureth unheard; my my breast the of all Israel. I send into the like a that I may not be buried in the world. my be the f which may prepare the way ofthe Lord. I would to that every man in the whole earth understood this science:. . then naked as it be held in honor for its own amiable nature;"-almost as if the John the had warmed into a of the full the ; which is still incOIlllplete, it has been and over three hnndred years.

24. purpose in this work is to show wi1;hsl;an ,din.g there were and were in

and adDllitting that were deceivE!d the literal signification of the lanlgu,age of the Althe

24. My purpose in this Work is to show that, not» withstanding there were pretenders and impostors, and freely admitting that multitudes were deceived by the literal signification of the language of the Alchemists, the genuine adepts were in pursuit of

one all these eXI>relil8ioins.

neitherwealth nor worldlyhonors, but were searchers after truth, in the highest sense of this word; and whether we call it truth, virtue, wisdom, religion, or the knowledge of God, one answer will he found to explain all these expressions. This one answer, or one thing, (the one thingneedfuh) was the Philosopher’s Stone, and can he found in no other thing in theuniverse but thenature of man, made in theImage of God. I repeat‘ here the quotation once quoted be— fore:

“The philosophersknow well enough that the first study for mankindis Man; to know thyselfis to know nature. To become an adept of power is to possess the key of all the secrets of nature because you possess thekey to your own nature.”

"The philOl!Op,heJI.'S know well that the mankind is Man; to know is to know nature. To become an power is to possess the of all the secrets of nature you possess the to your own nature."

Hence the importance of the maxim, Imow thyself.

neither wealth nor wodcUv but were searchers in the sense of this word; and whether we call it or the one answer will found to This one answer, or was the Philoso- one and can be in the universe but the nature man, of God. I here the once beupon

made such bea,utiful it the seal of His divinil;Y still more peI'fec:tly

" "in in He

“God,” says Pernety, in “The Great Art,” “in msterializingHimself, to speak thus, by the Creation of theWorld, did not thinkthatit was enough to have made such beautifulthings. He wished to placeupon it the seal of His divinity, and to manifest Himself still more perfectlyby the formationof Man. To this end, He made him in His image, and in that of the

54 ALCHEMY AND THE ALCHEMISTS.

AI,CHEMY AND THE AI,CHE:MISTS.

World. He gave him a Soul, 3. Mind and a body; and of these three things,united in the same subject, He constituted Humanity.

He gave him a and of these three He liumallity

“He composed this body of a clay extracted from the purest substance of all created bodies. He drew his mind from all that which is most perfect in Nature, and He gave him a soul made by a kind of extension of Himself. It is Hermes who speaks: ‘Mens, 0 Tat, es; propria essentia Dei est. Aliqua siquidem est Dee’ essentia. Qualiscumque tamen «Elle sit, hoec ipsum solo absolute nomlt. Mons itaque ab essentiae Dew? habitu non est proeciso: Quin etiam velut difiusam solis spiendoris instar. Haec autem nens in Izominibus quidem Deus est; ea de cause homines déi sum, ac épsorum humanitas divinitati est confinis.’ (Pymcmd., Cap. II.) The Body represents the sublunary world, composed of Earth and Water; it is because of thisthatit is composed of the dry and humid, or of bone, of flesh and of blood.

a Mind and a united in the same 8utljec:t, the midand serves two ex-

the subit is because of this that it is COInp,osed or of flesh and blood.

“The Mind, infinitely more subtle, holds the middle place between the soul and the body, and serves as a bond to unite them, because one ean join two extremes onlyby 3. mean. It is this,which by its igneous

"The more dIe between the soul and the as a bond to unite one can

cmnp,osed this of a from the all bodies. He drew his mind aU that which is most in Nature, and He gave him a soul a kind extension of Himself. It is Hermes who o ex essentia Dei est. est Dei essentia. tamen ille hoec sola absolute novit. Mens ab essentiae Dei habitu non est etiam velut solis instar. Haec autem Mns in hominibus Deus ea de causa homines humanitas divinitati est tremes a mean. It is which its IgDleollS

vi",'fi" .. and moves the under the direction the of which it is the minister; 801ne1Cimte8, rebellious to it its own fantasies and inclinations. It thethe con· stituent of which are more subtle than those ofthe Earth and Water. is the God and the Man.

virtue, vivifiesand moves thebody under the direction of the Soul, of which it is the minister; sometimes, rebellious to its orders, it follows its own fantasies and inclinations. It represents thefirmanent,the constituent parts of which are infinitely more subtle than those of the Earth and Water. Lastly, the Soul is the Image of God Himself,and theLight of Man.

“The body draws its nourishment from the purest substance of the three kingdoms of Nature, which pass successively from one into the other to end in Man, who is thecomplement, the end and the epitome.

"The draws its nourishment the the three which pass from one into the other to end in who is the the end and the epj'tom:e.

"Havinll been made of Earth and it can be an that is to

to re· and it could not nourished say Water and solve into them.

“Having been mséle of Earth and Water, it can be nourished only by an analogous substance, that is to say Water and Earth, and it could not fail to resolve into them.

"The Mind is nourished theof the Uni· verse and the of all that which con· because it has been made from it. The soul man communicates the divine it derives its

“The Mind is nourished by the Spirit of the Universe and by the quintessence of all that which constitutes it, because it has been made from it. The soul of man communicates with the divine Light from which it derives its origin.

" take

is confined to the

. It works over the gross nourishment which we and in the laboratories

“The preservation of the body is confined to the mind.‘ It works over the gross nourishment which we take from vegetables and animals, in the laboratories

in the interior of the It the pure the j it and dis1tri1:lut€iS, tllr011gh the different to that the anawhich the has been in order to increase its volume, or to maintain it j it the and means destined for purpose.

in the interior of the body. It separates the pure from theimpure; it keeps and distributes,throughthe different circulatory systems, the quintessence analogous to that from which the body has been made, in order to increase itsvolume, or to maintain it; it rejects the impure and heterogeneous by means des— tined for thispurpose.

“It is the true Archeus “' of Nature, which Von Helniont, supposes placed in the orifice of the stomach; but of which he seems not to have had a clear idea, since he has spoken of it in such a confused manner as to be almost unintelligible

" The Reader will discover, through the embarrassed manner in which Pernety expresses himself here, that the Archeus is the same nervous (i) force which is concentrated in the Solar Plexus, that part of our organism which is the theaterof the Occult life of the Initiate. If this be rememberedin the volume which is to follow this,the student willthenbetter be able to understand the “Elixir of Youth.”

• The Reader will the embarrassed manner in which expresses that the Archeus is the same nervous is concentrated in the Solar of our which is the theater the of the If this be remembered in the volume which is to the student will then better be able to understand the "Elixir of Youth. "

"This Archeus is an the ofof and of animates .es preserves its manner of weakness of its

is the true Archeus • of which Von H€llm.ont, supposes in the of the stomach; but which he seems not to have had a since he has it in '!Iuch a manner as to be almost It which it attracts con· death sucleee<lf!l respiI'ation is interclepte<l."

“This Areheus is an igneous principle, the princi- ple of heat, of movement and of Life, which animates bodies and its manner of being as long as the weakness of its organs permit. It is nourished by principlesanalogous to itself, which it attracts continuallyby respiration; thisis why deathsucceeds life almost immediately when respiration is intercepted.”

CHAPTER II.

CHAPTERII.

"When a as the basis for a new of wisdom the axiom: •I therefore I am,' in a measure he uncoIlsc:iously from the of Ch:ristian rev'ela,tio:n, the old the I am that I am, said the of of Moses. I am he who says the man of and to think this man may affirm like the John the : I am he in whom and whom the word manifests-In erat verbum. what is a T It is a grC)UIld· work of it is a reason for the existence of the word. The essence of the word is in the principle the is that which is a furth€:r. is intellectual

It is is the princi:ple, the end, To I

1\"11at is revelation T It is also is the means, and the plenitll1de or dev'elopment and of is is to create. But to say: 'I , is to argue to

“When a Philosopher adopted as the basis for a new apocalypse of human wisdom the axiom: ‘I think,therefore I am,’ in a measure he unconsciously altered, from the standpoint of Christian revelation, the old conception of the Supreme Being. I am that I am, said the Being of beings of Moses. I am he who thinks, says the man of Descartes, and to think being to speak inwardly, this man may aflirm like the God of St. John the Evangelist: I am he in Whom and by whom the word manifests—In principio erat verbum. Now, what is a principle? It is a ground» work of speech, it is a reason for the existence of the word. The essence of the word is in the principle; the principle is that which is, intelligence is a princi~ ple which speaks. What, further, is intellectuallight! It is speech. ‘What is revelation? It is also speech; being is the principle, speech is the means, and the plenitude or development and perfection of being is the end; To speak is to create. But to say: ‘I think, therefore I exist,’ is to argue from consequence to

ALCHEMY

the therefore sornethiIlg

AND THE ALCHEMISTS.. I

prjinciple, and certain which have been adduced a have abundphilloso])hical iuapelrfec·tion of BEING sum sum-such is the first revelation of God in man and of man in the while it is also the of Occult is which is for its prilncipl,e, is in no sense hY]flotnesls or

pear to us a more primJiti'lre for eXllleriJmeIltal phillosophy

ALCHEMY AND THE ALCHIEMISTS. principle, and certain contradictions which have been adduced by a great writer,,Lemennais, have abundantly proved the philosophical imperfection of this method. Iam, thereforesomethingexists—would appear to us a more primitive and simple foundation forexperimental philosophy. I AM, THEREFORE BEING EXISTS. Ego sum gm? sum-such is the .~ first revelation of God in man and of man in the world, while it is also the first axiom of Occult Phi« losophy. Being is Being. Hence this philosophy, having that which is for its principle,ois in no sense hypothesis or guesswork.

“Mercurius Trismegistusbegins his admirable sym~ bol, known under the name of the Emerald Table, by this threefold afirmation: It is true, it is certain without error, it is of all truth. Thus, in physics, the true confirmed by experience; in philosophy,certitude purged from any alloy of error; in the domain of religion or the infinite, absolute truth indicated by analogy; such are the first necessities of true science, and magic only can impart these to its adopts.

"Mercurius his admirable symknown under the name of the Emerald this three-fold : It is it is without error, it is of all truth. in physi.Cll, the true confirmed ; in certitude from any of error; in the domain ofor the truth ; such are the necessities of true and can these to its

“But you, before all things, who are you, thus taking thiswork in hands and proposing to read it?

"But you, who are you, thus this work in your hands and to read it f

the pe1dilineIlt of a ,",'Tn""",,, consecrated to the God of was an imlCriptiion of two words:

•Know ' I imlprel!lS the same counsel on every man when he seeks to ap'pr()ach 8(:181IC8. the men of old denominated the sanctum regnum, the klIlgdloDl, or of regnum exists and for Are you are you T ••• The Priesthood of is not a vulgar and its enters not competition with the of this world. The monarchs of science are and their soveris hidden from the multitude like their prayers and of are men who know the Truth and the truth has made to the the most ofthe Initiators." ..

On the pediment of a temple consecrated by antiquity to the God of Light was an inscription of two words: ‘Know Thyself.’ I impress the same counsel on every man when he seeks to approachscience. Magic, which the men of old denominated the sanctum magnum, the holy kingdom, or kingdom of God, regnum deé, exists only for kings and for priests. Are you priests, are you kings? The Priesthoodof Magic is not a vulgar priesthood,and its royalty enters not into competition with the princes of this world. The monarchs of science are the priests of Truth, and their sovereignty is hidden from the multitude like theirprayers and sacrifices. The kings of science are men who know the Truthand the truth has made free, according to the specific promise given by the most mighty of the Initiator-s.” “

1. The genuine Alchemists were not in pursuit of either riches of honors, in a worldly sense. To establish this point, nothing more can be required than 3. here perusal of the extracts here furnished from the actual writings of the Alchemists themselves. These

1. The ge:IJlUlIle Alchemists were not in pUll'Suit of uv, vr", in a sense. To establish this nothIng more can be than a bare the extracts here from the actual writlIlgB of the Alchemists Those ..

E. Levi H "

"

E. Levi “TranscendentalMagic.”

6O ALCHEMY AND Tl1E ALCEEBKISTS. who desire more evidence, and persist in the ordinary opinion must be left in theirdelusion.

who desire more and in the o:rcliTll'l'I"V opinio,n must be left in their delusion.

ALOBlllMISTS. we lies in a certain

“The Object of the Alchemists was the improvement, and ultimately the perfection of man; and it has been shown that, according to the theory of the writers, this perfection lies in a certain unity, iwe might say a living sense of the unity, of the human with the Divine nature, the attainment of which can be likened to nothing so well as to that experience known in religion as the new birth; (thekey also to Dante’s New Life). However much thisdoctrine may be misunderstood by zealouts on the one side’ and by the worldly-mindedon the other.

"The

the of the human .... ".• H·". the attainment of which can be lik,emd to nothiIllg so well as to that known in reliigio;n as the new also to New However much this doctrine may be zealouts on the one side' and the worldly-:milldeid on the other.

2. The desired per'fectiolll, or is a state of the Soul; a condition and not a mere COJldition of Knowinfl.

2. The desired perfection, or unity, is a state of the Soul; 3. condition of Being, and not a more condition of Knowing.

3. This condition of Being is a Developmentof the Nature of man from within——in some sense unattainable from without, except as external influences may administer occasions for its realization. It is the result of a or practice,by which whatever is evil in our nature is cast out or suppressed, (under the name of “superfiuities,”) and the good thereby al-

the Alchemists was the imprctveand ultimlilteLy the of man; and it has been shown to the the this the is a Developlnellt and the

say a the of a process or prlwtJlCe, our nature is cast out or sUllpr'essed, name

3. This of Nature of man from Bome sense unattaulable from as external influences may adJnin.istE!r 0l!CaliioI1S for its It is the rewhich whatever is evil the al-

ALCBEKY AND THE ALOHEMISTS. 61

ALCHEMY AND THE ALCKEIIISTS. 61

lowed opportunity for free activity according to its nature; but as this result is scarcely accessible to the unassisted natural man, and requires the concurrence of Divine power, it is called the gift of God.

“Deep in the nature of every man,” says A. E. Waite, in “.Azoth,”“is the Consciousness of powers which remain latent because there is nothing in his external sphere to give a field to their activity. Deep in the heart of every man, there is the consciousness of a better nature, to the Development of which his physical environment is unfavorable. The most sluggish and unspiritual of persons will confess to the possession of aspirations which they would be glad to pursue if it were possible. There is somethingwithin themwhich responds to thegreat and thenoble. There are times when the perfect life seems more eminently beautiful than any of the transient pleasures of a selfish and sensuous existence, however much thetinsel of extrinsic attractionmay invest such existence with the ornate adornments of earthlyjoy. We are aware of the stirring within us of what seems to be a new faculty,a new power, a new purpose, even a new being. In moments of rare penetration, the outer crust

lowed for free to its nature; as this result is accessible to the uuassisted natural man, and the concurrence of Divine power, it is called the God. in the nature of every man," says A. E. "is the Consciousness powers which remain latent because there is in external to a field to their activit;y in the heart of every man, there is the consciousness of a better to the which his Dhvsical environment is most and of persons will to the 8.Sp,iratiOl'lS which would be to pursue if it were There is witkin them which to the and the noble. There are times when the life seems more beautiful than any of the transient a and sensuous however much the tinsel of may investsuch existence with the ornate adornments Weare aware the us of what seems to be a new faClultv. a new power, a new purpose, even a new beIn moments rare the outer crust

62 ALCHEKY AND THE ALCHEMISTS.

ALCBJllKY AND 'l'BJll ALCBIlMIS'l'S.

our orclinl!l.ry pelrllolnality appears to dis:sol1,e for inner man

the exterior nature. and the radiance a

:SOlnethiDlg within us is attemptto the and sheath of our actual form of subsistence and it seems to us that it would be and well if we to subsist another manner.

of our ordinary personality appears to dissolve for a little, and the radiance ofan inner man transfigures the exterior nature. Somethingwithin us is attempting to burst forth through the hard and material sheath of our actual form of subsistence and it seems to us that it would be possible, and well if we could, to subsist after anothermanner.

" say the mJrstiics, "is the motion the new within the old as within a and it which is akin to the pangs palrturition, that the ofthe new

is can be This child is eonthe individual of the universal

.LHlCe--WDlc,n is eq11l1v'alElDt to that generation is not of this world. It is not of this world in the sense that it is of a which is in anto the of the world. 'The this world not says the the in the of the new age; and the tual consists in the severance the to the the old it is torture

“This,” say the mystics, “is the motion of the new being withinthe old Adam, as within a womb, and it is only by a moral ordeal, which is akin to the pangs of parturition, that the strong child of the new life (New Birth) can be brought forth. This childis conceived, by the individualbeing,of theuniversal Spirit of Life——Which is equivalent to saying thatits generation is not of thisworld. It is not of thisworld in the sense that it is begotten of a spirit which is in antagonism, to the spirit of the world. ‘The prince of this World cometh, and in me he hath not anything,’ says the Christos of the symbolic gospel, speaking in the person of the new age; and thepains of the Spiritual parturition consists in the forcible severance of the bonds which bindthe individual to the limitations and imperfections of the old order; these it is torture

to tear asunder because are the centhe of and the tendrils of instincts which have entered into the fibres of our nature. The the new man takes in because the sciousness of the life is witkin our has 11!<11Ullliv no traceable whence it is said: ' wind bloweth where it and none can say whence it cometh or whither it : even so is every one who is born of the the other the nourishment of the germ is a conscious process, and the the and the of the waters which passage to the new is accomthe individual force of Will. It is in this sense that the of Heaven su:ffereth vlO.lelltCe, and that the violent it 'away, the eXl>rel!lSi(m is when it is to the world which has been conceived but in its to the New Life it is apprl>pI'ial;p and reasonable.

to tear asunder because they are the growth of centuries, the strong parasites of environments, and the tendrilsof hereditary instincts which have entered into the fibres of our nature. The conception of the new man takes place in mystery because the Consciousness of the life is within our life has usually no traceable genesis, whence it is said: ‘The wind bloweth where it listeth, and none can say whence it cometh or whither it goeth: even so is every one who is born of the Spirit? On the other hand, the nourishment of the germ is a conscious process, and the bursting of thestrings, and thebreaking of the waters which give passage to the new humanity is accom~ plished by the indiviciual force of Will. It is in this sense that the Kingdom of Heaven suffereth violence, and that the violent bear it away, for the expression is unintelligible when it is applied to the Spiritual world which has been conceived by Christianity, but in its application to the New Life it is appropriate and reasonable.

"We must be de(lehred

The new man is that sub-surface and interior nature which is the of our and latent pos·

“We must not, however, be deceived by analogies. The new man is that sub-surface and interior nature which is the synthesis of our superior and latent pos-

ALCHEMY AND THE ALOHEMISTS.

sibilities. The elements which constitute the germ of the new being exist in all men indiiferently,and are not absent from the most depraved of our species. The gestation is the method of life which nourishes the potentialities into activity. The birthis thatopening of the old nature which constitutes a severance from its present environmentand thecreation of a new personal environment which shall give to the new forces aproper sphere of activity. The new being comes not to destroy but to fulfil; the old correspondencies are cut away, a new sequence is formed; the old personality transfignres into the new individual. It is truly a process of nnfoldment and of development.”

sibilities. The elements constitute the germ the new exist in all men and are not absent from the most of our The is the of life nourishes the poiGentia]liti1e8 into The is that opElniILg of the old nature which constitutes a severance from its and the creation of a new personal environment which shall to the new a proper of The new comes not to but to fulfil; the old are cut away, a new sequence is the perthe new is a process of un:[ol«1ment and "

4. Until eXI>eri.en(led, the of de,\relopment on the of the sornethiIllg al:lal(lgOilS to faith in ; and beCiaWle the conditions appear to be in contradiction to Uiil'UC'l::'. or within one with to an1otJller, the resultiing eXI>eri.en(le is said to be but it appears so when nature is COllceive:d in a narrow sense, under nature is divided and cOlltemIllaited in and not as a whole;

4. Until experienced, the conditions of development requires on the part of the philosophic Neophyte somethinganalogous to faithin religion; and because the conditions appear to be in contradictionto nature, or withinthemselves, one withrespect to another, the resulting experience is said to be supernatural; but it only appears so when nature is conceived in 3 narrow sense, under definitions by which nature itself is divided and contemplatedin parts, and not as a whole;

but not so when we accept and realize the dogma, that “Nature contains nature. ” i

5. If nature be defined the material universe, or universe of matter, then it must be regarded as a blind, inert existence; but if thedefinitionbe extended so as to include its life, or power of Being and action, then that which, under the former definition, would be regarded as supernatural must be considered as itself nature; not that what is actual in Being can be in any manner afiected by arbitrary definitions; but by means of thesedefinitionsthemind may be assisted to the formation of clear ideas about what at first we really have only imaginations or notions of, resting upon mere names and not things. Most men have, of course, notions of what they call natural and supernatural (the two bodies, of which so much has been said) ; but beforethesenotions can be transmutedinto ideas, theymust be temporarilybrought into question under a distinct and quite peculiar state of mind, which, itself, not being a result of the will directly, is for this reason alone often considered supernatural, though in the end it is recognized as within nature; it may preferably be said, not that the supernat-

but not so when we and realize the that "Nature contains nature." or, it may be

state of a result of the will dir'ec1;ly,

have upon mere names and not Most men of course, notions of what call natural and supernatural two of which so much has been ; but before these no1;ioIlS can be transmuted into must be into question under a distinct and not reason alone considered sUlpeI'natUlral, in the it is as within nature; not that the sUI,enlat-

ural is brought down to nature, but that nature is elevated into the divine.

ural is broiUg]lt down to """',11""'. ele'"atlld into the

6. If the natural and supernatural be treated of by symbols, and called, the one sulphur and theother mercury, the mind of the student, forced to thinkof things instead of mere words, may be led finally to conceive theinseparable nature of thetwo in a certain third something, which, during the progress of the inquiry, may be called sol; but as the three are seen to be indissolubly one, the terms may be used interchangeably until, “after long contemplation of the subject, and living withit, a light «is kindled on a sudden as if from a leaping fire, and, being engendered in the soul, feeds itself upon itself.” (Plate)

third soD:Lething,

6. If the and SUI:lerIlatllral be tre!Lted sVlnbClls. and the one But,pht£t' and the other mercury, the mind the forced to think instead of mere may be led to conceive the nature the two in a certain flnrrna the progress ofthe may be called but as the three are seen to he indlissolubly one, the terms may he used the is kill,du:d on a sua.

hut that nature is su{J'Jec't, and den as if in the

What is thisLight? What is the light which must “issue forth” from within us to trensfigure that which is withoutus? It is “thelight which never was on land or see,” but withwhich the mind of thepoet can illuminatethe world around us. It is an emanation from that concentrated center of Nature, which is the inmost of the best of Humanity,where the sun shines at midnight, as the Mystics term it. It is the “glory and the freshness of 9. dream,” but of what

What is this which must "issue forth" from witkin us to that which is usY It is "the which never was on land or sea," but with which the mind the can the world around us. It is an emanation that concentrated center of which is the inmost of the hest of where the sun shines at as the term it. It is the and the " of what

in the langUl!l.ge Fairy]lan,d, life is as dream' that dream German seer it to "and will" in which "the

same

the but which It is the the

What is this one

dream? Of thatdream which, in the language of the German seer of Fairyland,life is as yet not, but which it ought to become, “and perhaps will” It is the glass in which “the fairy-gifted poet perceives the same thing everywhere.” What is this one thing? Ultimately,it is man, and the reason is to be found in another poet, whose words we have aiready cited~—— “All that interests a man is men.” For it is modified in the light that he views it, and is ennobled in proportion as he rises. Here is the true key to the Transfiguration of the Cosmos which surrounds us. The universe is fashioned in strict correspontience with the moral and intellectual status of the mind which perceives it. It is blank to the man who is personally devoid of soul; it is cold to him who is deficient in “the fire within;” it is dead to him who is himself withoutlife. To the savage it is, in the main, dark, arbitrary, forbidding, remorseless, fearful; to the blood-guilty,it is “red in tooth and slaw,” and “with raving shrieks against the creed” of long-sufi

"with

pessimist, it is

To the it is and

the it is "red in tooth and shrieks the creed" of lonll-sufpa1;ierLce, and mercy; to the hOlpel,ess and evil; to the selfish it is the law is sauve

fe-ring, patience, anél mercy; to the pessimist, it is hopeless and evil;to theselfish it is thereign of might, and its law is some gm?pout. To thepeaeemaker,it is

it is

of

a in which he the" and his reward is with him. To the it is the ultri111mph of law andand to this extent "the of Heaven" which is him. To the it is the source and the field of his and the fountain of his thirst for the the and the true. It is rendered to' every man to his nor can it be this orof that view that it is alone the true one, the view is in the and the sta.ndpo:int is the of the person who is in pmlseElSion of it. Weare in need of a new focus to obtain an of a new elevation to the field of a new mind to evolve a new medium

wlJlerlein to view it. This is neither the creation of a romantic nor of an and attitude. The of the powers and prero£:ratiV€iS of the man will constitute an instrument which he will be in cOI'rellpOnden(:e with the Laws of the 'and the of a new heaven and a new cause the" former will have which between

will beaway. The Nature and

a continual Sabbath,in which he “possesses theland,” and his reward is withhim. To the just, it is the 111timate triumph of law and order, and to this extent it is already “the Kingdom of Heaven” which is promised him. To the poet, it is the source and the field of his inspiration, and the fountain of his thirst for the good, the beautiful,and the true. It is rendered tdevery man accordingto his nature, nor can it be said of this or of thatview thatit is alone the true one, for theView is in thebeholder,and thestandpoint is the prerogative of the person who is in possession of it. We are in need of a new focus to obtain an improved view, of 3. new elevation to enlarge the field of vision, of a new mind to evolve a new medium wherein to view it. This is neither the creation of a romantic delusion, nor of an arbitrary and partial attitude. The development of the powers and prerogatives of theinterior man willconstitute an instrument by which he will be placed in correspondence withthe HigherLaws of theUniverse, ‘and thiswillbe the beginning of a new heaven and a new earth, ‘oeeause the ‘ ‘formerthings”willhave passed away. The difi’erence which subsists between Nature and

and as

humanit;y as are in actual are in the the the whole range of the difference between the prElSeIlt lmJ>erj:ect oorrespoIldence of man with the unilvelt'Se. and that adj:ustmelut which the per:tect

humanity as they are presented in actual life, and as they are presented in the light of the poet, comprises the whole range of the difference between the present imperfect correspondence of man with the universe, and thatadjustmentwhich constitutes theperfect life. An instance may belegitimatelytaken from one of the humbler walks of poetry to which we shall have occasion for another reference. Let us recall one of the innumerable rhymes and roundelays which have been

An may humbler walks of casion for another ref'erElnCe.

Written in praise of a. country life, and of one of its special features, as, for instance, the time of harvesting, and let us analyzethe elements which compose it. What is the chief feature of this or that description?

one of the to which we shall have 00Let us recall one the inn:um:erll.ble and which have a and of one of its fellLtUlres, as, for the time harvestand let us the elements compose it. What is the chief of this or that , is the elevation the actual into the and its trllLns:figllra.tion in the of vision and It does not to because it has worked upon the transmutation the which is A.zoth in the of the Alchemists. The transfOr'ffilllticln has been a process rehas left the and the sediments at the of Life.

more, and also the gross has been and the work has been com-

It is the elevation of the actual into the ideal, and its transfiguration in the glass of vision and ecstacy. It does not correspond to reality because it has worked upon reality the transmutation of the light which is Azothin theterminologyof theAlchemists. Thetransformation hes been accomplished by 9. process of refinementwhich has left thedregs and the sediments at thebottom of theChaliceof Life. Once more, and also in the language of the Alchemists, the gross has been separated from thesubtle, and thework has been com-

pleted simply by the rejection of something“superfluous,” whieh is the littleness, the common-place,the baseness, and themeannessthatnarrow and distort our present form of subsistence. In poetry the sense of enehantment is lent by distance. If we advance nearer to the field of toilers, we shall see and hear thatwhich will break the spell, and the dreamer will be cruelly disillusioned. When we can advance nearer without disenchantment, and take part in the vintage, we may look to drink new wine in theKingdom of the Father. When we can share in “thereaping and themowing” withoutendangeringthepoetry of life, we may look to walk with God among the sheaves in the cool of the evening,and to “make merry and rejoice withexceeding great joy in the harvest home of the Golden Age.’ ’

“Along such lines we propose the Development of the perfect woman and the perfect man. At our back is the wisdom of the ages. We are the lawful descendants of Magi, Gymnopsists, Platonists, Theorgists; Egypt, Greece, and Chaldea, Aeonian India and far Cathay—of all these we are the heirs. We have their literature to help us in the grand construction, which may after all be a reconstruction. We have the process of Alchemyto help us. We have all dream and

theof sOIIlething is the the the bWleuess, and the meanness that narrow and distort our form of In the sense of enchantment is lent distance. If we advance nearer to the field we see and hear that which will break the and the dreamer will be disillusioned. When we can advance nearer without take in the we may look to drink new wine in the of the Father. When we can share in "the and the enclanjger:ing the of we may look to among the sheaves in the cool the and to "make merry and with exceedin the harvest home of the Golden ' I such lines we propose the of the woman and the man. At our back is the wisdom the ages. Weare the lawful descendants of TheurUL'OC<;C. and Aeonian India and Catha.v--of all these we are the heirs. We have literature to us in the may after all be a reconstruction. We have the process of to us. We have all dream and

"

LL01-11:1? AND mm:

an and all in with the u:gt:nu, and theof religion, because whether it be orthe universal is still man. And it is man in the the man is the vessel and the alembic. The vision before us. All forces of and from all these centre for the elabarationofthe man woman of the future. We have Hermes and .J:>.jJ'uuu, the Son of the Chrishna and Osiris. We have the the of Majesl;y and the the "'''''l!!,U.u.. and Diana the Unveiled. Let us pause for a moment on the We look to see the manifested and apex of outlined and adored in all these green earth. And that pr(>sp,ect can be actualized the processes of Were such a and Iris of supreme prl()mise-1Welre this "floral arch of Paradise"-but a or of a the

all legend and all poetry in harmony with the mystic dream, themysticlegend, and thepoetry of mysticism. We have also all religion, becausewhetherit be mysticism, legend, dream, poetry, or religion, the universal subject is still man. And it is man in Alchemy—m¢m the distilleramanthe thingdistilled, man is the vessel and the alembio. The vision expands before us. All forces of imaginationand aspirationcollected from all thesequarterscentre for theelaberationoftheman and Woman of the future. We have Hermes and Apollo, thecelestial Son of theSun, Chrishna and Osiris. We have the Virgin Mother, the first~begott.en Maid of Majesty and Wisdom, Isis and Hrania. Aphrodite, thehigherVenus, theLadyLucifera, theRegina Ceeli, Palles, and Diana the Unveiled. Let us pause for a moment on the prospect. We look to see the manifested glory, majesty, intelligence, beauty,and royal apex of perfection outlined and adored in all these symbols walkingthis green earth. And thatprospect can beactualizedby theprocesses of mysticism. Were such a splendid and many-tinted Iris of supreme pi:-omise—were this “floral arch of Paradise”-—but a romantic lie, or merely the heroism of a dream, the

includes

world's be achieved towards it. But it is not a the love of Jesus and the bond of the Brotherhood of all all all assert it. The resurrection the nrClmu,e of the millennium the transfiguration of Christ prEl-re,ali:red it; modern pSJrch,ol(]lgy proves it with the it has in the of mesmerliSm, cla,irv'oYI!l.nc:e, and also proves un fathomed of achievements

in arcane eXlper'lmen1;s. that

World’s good would be achievedby workingtowards it. But it is not a lie-—by the love of Jesus and the bond of the Brotherhood of Buddha, all aspiration, all poetry, all religion assert it. The resurrection of the righteous asserts it, the promise of the millennium includes it, the transfiguration of Christ pre—realized it; modern psychology proves it with the possibilities it has opened in thehigher phenomena of mesmerism, clairvoyauce, and spit-itism. Magic also proves it-— thatdread, unfathomedmystery of past achievements in arcane experiments. And as there is a light of the physical world, but also a light of mind; 9. light of physicalbeautyand a supreme illuminationof intelligence; so it is in the ultimate ends of these final splendors that we shall look for the accomplishmentof the two sides of theMagnum Opus the Great Workof the Light, the illumination of the new age, the incandescent spleudor of perfection, the brightness of the true, intimatelife in thedeep heart of Nature in touch withtheheart of God. ”'

And as there is a the but also a of mind; a and a supreme illumination intelligence; so it is in the ultimate ends of these final dors that we shall look for the the two sides of the the Great Work of the the of the new age, the des<lent SplEmd()r of the of the intim:ate life in the heart of Nature in touch with the heart of God. ,'.

7. Those who have never had theexperience are apt

7. Those who have never had the are or, the in the "A. E.

or,

"‘Azoth,

theStar in theEast,” A. E. Waite.’

to this as ; but those who enter into it know that have entered into a enabled it to look upon from a of view. To use what may seem a misaI>plica,tiou is a sUIJ,eM:llattlral upon; it is the New Birth of the SClriptur'es, broiull]lt about to Nature.

to decry this as imaginary;but those who enter into it know thattheyhave entered into a higher life, or feel enabled by it to look upon thingsfrom a higher point of view. To use what may seem a misapplieation of language-—itis a supernaturalbirth,naturallyentered upon; it is the New Birth of the Scriptures, brought about supernaturallyaccording to Nature.

8. Iu excuse this I would ask anyone to the treatment this an emment and observe how lan.gu:age m vain to escape the difficulties of it. As an at I will refer to the" SeZect Discourses" of the Rev. John D.D. Dis· course m excellent work.

8. In excuse for thislanguageI would askany one to Weigh carefully the treatment of this subject by an eminent divine, and observe how language struggles in vain to escape the difficulties of it. As an example at hand, I willrefer to the “Select Discourses” of the Rev. John Heylyn, D.D. (London, 1760),»--theDiscourse in Conversation,»-«an excellent Work.

The text is from Zechariah i=3: Tum ye unto me, saiththe Lord of Hosts, and I will turn unto you.

The text is from Zechariah i:3: Turn ye unto me, the Lord and I wiZl turn unto you.

9. In the treatment of this the writer labors nuder from the im:posiSibilit,y of the wherem it is turrling to turnthe power

9. In the treatment of this text, the writer labors under insuperable difficulties from the impossibility of avoiding the seeming contradiction, wherein it is required of man, as a condition of God’s turning to him, that man shall turn to God; while yet this turning of man to God is not possible, but by thepower of God in man.

man, as a condition of that man shall turn to of man to God is not pOI;j8il>le, but God m man. We

discou.rse the prayer, very ap- m

10. We find in this discourse the prayer, very ap~

pn)pr'iately introduced: Turn thou us, 0 and so shall we be which presents the anvisible in the text.

propriatelyintroduced: Tumthanus, 0 Lord, and so shall we be turned; which presents directly the antagonismvisible in thetext.

11. The same is out two other passages from Him who cometh to me, I will not I will in no wise cast out. This supposes a natural power in man so to 'come but then we read that No man. can come to me the .. ''',0''''''-' which hath sent me, draw affirms an in the natural man to move without

11. The same antagonism is brought out by two other passages from Scripture: Him who cometh to me, I will not reject, I wilt in no wise cast out. This supposes a natural power in man so to “come;” but then We read thatNo mom can come to me except the Father,which hath sent me, draw him, which afiirms an impossibilityin the natural man to move without supernaturalhelp.

12. Let these two seemingly opposite or eontra— dietary conditions be examined under any symbolic namesthestudent pleases,theseeker keepinghis intent upon things, and not Words, and they may finallybe come reconciled in a certain third something, which shall be as theunity of thetwo, when all becomesclear.

12. Let these two or contrabe examined any names the student the seeker his upon and not and may become reconciled in a certain third which shall be as the when all becomes clear.

13. As another example from Dr. Bfeylyn,consider thefollowing passage: “In strict reasoning, perhaps we ought not to ascribelocality to the Deity. Human language cannot treat of God but with great improprietées. Yet to say that we must seek God within ourselves, in our hearts, is in some respects 8. proper way of speaking, because it is a proper way of con-

13. .As another from Dr. consider the passage: "In strict relilSOlling, p,erhaps we not to ascribe Human tall,gullge cannot treat God but with Yet say that we must seek our is in some a proper spleaJl:inliS, because it is a proper way con-

God. is in the HeavE,ns. above all Heavens: He is also in every as as He is in the heart man: He is in every other as well as in ours. But seehe is within us, we without us. He is a near at He is ubi,qui1;y or omJlliplresence us, inasmuch as He is our in us."

ceiving about God. God is in the Heavens, and above all Heavens: He is also in every tree, and plant, and stone, as verilyas He is in theheart of man: He is in every otherman’s heart, as Well as in ours. But seeing he is withinus, we ought not to seek him without us. He is a God near at hand’, and not afar 07?‘. Jer. xviii. He is indeed both near and afar 01? by his ubiquity or omnipresence; but inasmuch as concerns us, inasmuch as He is our God, He is near us. He is in us.”

inasmuch as concerns

He is near us. He is heart is ftg'111ratively whatsl)eVler it

14. In passage the and can mean that may witness to us the presence of falniliarity with this makes us in the use of as if we knew all in truth we may know very little or it. The Alchemists similar the exmercury, and

14. In this passage the word heart is figuratively used, and can only mean that (whatsoeverit be) which may witness to us the presence of God in us. Our familiaritywith this expression makes us feel, in the use of it, as if we knew all about it, thoughin truth we may know very little or nothing about it. The A1chemists symbolize something similar by the expressions philosophical mercury, and philosophical gold, the one beingsomethingin a man, theothersome thingin God, which are ultimately conceived as “one only thing.” When the soul is in the right state for \ asking itself the question, “Is not thisthe carpenter's son?” it willknow themystery.

15.

8 man, the other somewhich are conceived as "one " When the soul is in the state for the "Is not this the c8I'pentE:r's it will know the the Alchemists escape, or en·

15. By symbolism the Alchemists escape, or en-

deavor to escape, the diflriculty in ; for the meanilng empl()yed must in the nature as warn us, must be nature. " tell us, that whoever nature is and must commence his "Whoever is without the of "is in error, or near one."

trelll.tiJlLg the sub,ject the terms

work anew .

..."',...... "'," says

deavor to escape, the difficulty of treating the subject in ordinary language; for the meening of the terms employed must be sought in the nature of things, or, as they warn us, must be tested by “thepossibilityof nature.” They tell us, that Whoever departs from nature is lost, and must commence his work anew. “Whoever is Without the bounds of nature,” says Espagnet, “is in error, or near one.”

16. No can with the ditlliculties this and its use is calculated to throw a in the way of the honest inc[uirers, while it furnishes a to those who are dispWled to and who think more words than the truth of these difficulties may to some extent be overcome; and real to the who is the chemists to the which he must test a certain rule. v

16. No language can grapple withthe diffieultiesof this subject, and its use is calculated to throw a stumbling-block in the way of the honest inquirers, whileit furnishes a pretense to thosewho are disposed to eavil, and who think more of being subtle about words than of realizing the truth of things. But by symbolism these difliculties may to some extent be overcome; and this, too, without real injury to the student, who is perpetually cautioned by the A1chemists to accept only the truth, which he must test by a certain infalliblerule. (These. v:27.)

17. It is trne that here we encounter the very same diflticulty in another form; for this rule is very truth itself the student is to be seek-

17. It is true thathere we encounter the very same diflicuity in another form; for this rule is that very truth itself which the student is supposed to be seeking.

18. How, then,is thedifficulty said to be overcome’!

18. is the dilllicnl1ty said to be overcome'

ALCBEKY mm

We say to some i of no sense is att;aiIlal:,le, or a very the student escapes the of pWlSin.g his eyes over a mere collocer he has reached what Plato calls very wise itself back upon nature and he may find what he seeks; or, he is to what he seeks;

the

PUl:'SU €ld with a he finds case he from the if the student understands the eye, he

art. At the works Y'pl'IJhnlO' indeed the Wl;:illUJll. the wisidmn, which he is not seekwlg; but pursuit of

eX]l>er'imen'ts upon metals in instead of treasures not to be he the useful science of and so illustrates the beneficence of in out of all

We say to some extent; for, as by the literal language of symbolism no sense is attainable, or a very trivial one only,the student escapes the danger of being led to fancy that,by passing his eyes over a. mere colloca-4 tion of words, he has reached What Plato calls “the very wise thingitself;” and then, being driven back upon nature and himself, he may find what he seeks; or, rather,he is rewarded accordingto what he seeks; with the truth, if that be his object, pursued with a “single eye;” but if his eye be double, he finds nothing,for, in this case he deserves nothingfrom the art. At the worst, if the student understands the works literally,reading with a double eye, he misses indeed the Wealth, the wisdom, which by supposition he is not seeking; but by experiments upon metals in pursuit of merchentable gold, instead of treasures not to be purchased, he unconsciouslypromotes the useful science of chemistry, and so illustratesthe beneficence of Providencein bringinggood out of all things.

In a tract entitled “Glory of the World,” we find the following instructions concerning the Alchemical art:

“A spirit is within, which by deliberate skill you must separate from the body. Simply disjoin the

is which from the deliberate skill you the

78

ALCBlDIY AND THB ALCHBKISTS.

ALU$KY AND THE AIJGEEHISTS.

material part from the vapor. You should then add the cold water of the spring. With this you should unweariedly sprinkle both. You will then have the true Elixir of our art.

from the vapor. You then cold water the With this you should You will then have the true Elixir of our art.

"I would warn all and Rlltldl''V but eSIleciially you, I shall

my beloved dis1ciples, in clear and 1mlpressi"e to be on your all faIlttssltic;al tEl8cJb.in.gs, and listen to the truthflill iIlfOll"Dlllticln now to you.

“I would warn all and sundry, but especially you, my beloveddisciples, in clear and impressivelanguage, to he on your guard against an fantastical teachings, and listen to the truthful information which I shall now proceed to give you.

"In the first you must a wide berth to the herd. I have pelriellced this so much that I am loathe to ree:omllIlElDd any to the the art is so hidden that no mortal on earth can it unZess and Luna meet. first two volumes for clear exp1lanati<)ll of If you heed to my you may to a tJlerleof. but if you do you will never aPl)rolwh auy nearer to it. Know also that there is one in the whole that enters into the the all and

milrt111!'P. of different on a wrong scent alt,ogethe:r. the diff'erelllt O]lerliitiOl18

show you to be

“In the first place, you must give 3. wide berthto the false Alchemy of the vulgar herd. I have experienced this so much thatI am loatheto recommend any to undertake the work,[since the art is so well hidden that no mortal on earth can discover it unless S01 and Lima meet. (See first two volumes for clear explanation of terms.) If you give diligent heed to my warning you may attain to a knowledge thereof, but if you do not, you will never approach any nearer to it. Know also that there is only one thingin the whole world that enters into the composition of the stone, and that, therefore, all coagulation and admixture of diiferentingredientswould show you to be on a wrong scent altogether. If you could perform all the diiferent operations of our art all your dis-

If you could perform our art all your di.

solving,

coagulation,

decomposition, distilling, augmenting, albefying, eto., would be useless without a true knowledge of our matter. For our art is good and precious, nor can anyone become a partake!‘ of it unless it be revealed to him by God, or unless he be taughtby a skilledmaster.

‘

a master. is a treasure such as the whole cannot thElrejfore, my sons, your toil until you know what that is on which you are to For even if you knew the your inf'orloation be useless to you without a kn'l)w]edl!l'e of the methClld of it. The stone in final form is not to in the whole either in the heavens above or in the earth beneath j nor in any nor in that even in or silver. It must be pre· into its for thEiref'ore has no1;hiIlg to our it is a If it were in any we should have to look for It in the sun or moon j the moon cannot contain or it would

‘It is a treasure such as thewholeworld cannot buy. Do not, therefore, sons, spend your toil until you know what thatis on which you are to operate. For even if you knew the right matter, your information would be useless to you without 3. knowledge of the method of preparing it. The stone in its final and effective form is not to be found anywhere in the whole world, either in the heavens above or in the earth beneath;nor in any metal, nor in anythingthat grows, nor yet even in gold or silver. It must be prepared, that is, developed into its final form; yet, for all that, it cannot, strictly speaking, be made better than God created it, nor can the tincture be prepared out of it: the “tincture” must be added to it, and thereforehas nothingto do withour main object, since it is a different thing altogether. If it were in any metal, we should surely have to look for it in the sun or moon; yet the moon cannot contain it, or it would

SO ALCHEMY AND THE ALGHEMISTS.

is it since have become the sun. mercury, or in any or am,thin2 of that lllLLILl.l't'i, the author could

long since have become the sun. Neither is it in mercury, or in any sulphur, or salt, or in herbs,’ or anythingof thatnature, as you shall see hereafter.” Trulythe authorcould hardly speak plainer.

helreafter."

19. In a work written in student is forced to consider and not

or the re-

and this allows his real desire or to work itself out to its essential nature. If essence of the man, as calls is of the ' "it that from itself it supposes it finds. " studeIlt may be led into the CeiVlnlg a becomes as a in the soul for the of what Stlems contradi(ltiCIDEl to the I' natural man." But appear to be contradictions because of the absence of the expelrleJilCe; somewhat as other may be "'e. 15"'" ......;;."" as revelations and to their realization in the whole of is snpernatural to the ; not so much to the in whom the powers of nature have to themselves; while to sage, I common the com-

19. In reading a work written in symbols, the student is forced to consider things, and not Words; and this allows his real desire (love, or purpose) to work itself out according to its essential nature. If this essence of the man, as Swedenborg calls it, is of the “superior” nature, “it produces that good from itself which it supposes it finds.” By thisprocess the student may be led into the right position for receiving a certain experience, which becomes as a light in the soul for the explanation of what seems contradictions to the “naturalman.” But theyonly to be contradictions because of the absence of the experience; somewhat as other experiences may be re« garded as revelations and supernatural prior to their realization in life. Thus, the Whole of life is supelnatural to the helpless infant; not so much to the youth, in whom the powers of nature have begun to unfold themselves; while to the “the common has become extraordinary, the extraordinary com-

to GOtUS recogIlizEd in all mon," sage all are "

men,” and God is recognized in all things; for to the sage all things are “full of God.”

When the or more "l:<A",trAl''' is in a state for the re(leption

the

eXlper'ieIllce,,-'-:for it has its time and l'Annir.Al> its like all other comes -to or rather rises witkin him i but as if from and may be to both natural and sul;ph,ur and mercury becom:es one, in a the unknown are as the known in-

or are seen to be the same, differing relation i somewhat as the known but one, the unknown creases, and versa. xxx

20. When the student, or more properly the “seeker,” is in 3. right state for the reception of this experience,-‘-forit has its fitting time and requires its suitable conditions, like all other things,-—thelight comes-to him, or rather rises within him; but as if from without,and may be said to be bothnatural and supernatural. The sulphur and mercury becomesone, or are seen to be the same, differingonly in a certain relation; somewhat as theknown and theunknown are but one, the unknown decreasing as the known increases, and vice verso. (John xxx :50.)

what is

21. The reader may be reIJl1intde,d, said of of the very to that is that which one 1lT.1lllr-.ill'l'l<(!l!jl! when he But a

eXJpeI'ieIlce is not to be out countenance a 1"1'tm'",'" from the monarch modern

21. The general reader may be reminded, by what is said of experience, of the very profound definition, to wit, that experience is that which one experiences when he experiences his experience. But a downright experience is not to be put out of countenance by a. wittieisxn, though from the monarch of modern literature, Gocthehimself.

“Internal illumination,” says Menzel, “which, though the fruit of long preparation, yet remains an involuntary one, is a matter of fact, on which no false system or irrational claims should be founded: which

remains an on which no be : which

should no means be to an ill use, but which can no means reasoned away what is more, it cannot even be away. his reason upon and Butler his wit; the relnains, upon it is no false SYSteulS nor irrational should founded: this not illouirv about rather as a it is the most m llitl.i'lU""', and is some s11pe:rmltu:ral.

82 ALGHEXY AND THE ALUBEKIST8. should by no means he put to an ill but which yet can by no means he reasoned away;” and what is more, it cannot even be ridiculed away. Locke tried his reason upon it, and Butler his wit; but the thing remains, upon which, it is admitted, no false systems nor irrationalclaims should be founded: thisdoes not exclude inquiry about it, but ratherinvites it; for as a singlefactit is themost extraordinarythingin nature, and is by some considered supernatural.

22. cou:rse the use of the mere can teach and must be un,deJ'stclod ro asm ro of the the standing, and as it is used in the PRll1mR_

we see truth; or, mother when we it as in when we in what sense

Whoever sees the truth a even as, that a is tWl[)-tJUr(lS cir1cmnscribing cyJ,lU(ler, may some in ; which teaches the relation of man ro where the takes all conreason, a sense of its so-

22. Of course the use of the mere figurative word light can teach nothing‘, and must be understood in regard to thissubject as in respect to others, where we speak of thelight of knowledge,thelight of theunderstanding, and as it is used in the Psalms, in thylight we see light, which means, in thy truth shall we see truth; or, in other words, we know we have the truth when we realize it as in God, which follows readily when we understand in what sense God is said to be Truth. Whoever sees the truth of a proposition, even of mathematics,as, that a sphere is two—thirds of its circumscrihing cylinder,may form some notion of the light in question; which teaches therelation of man to God, where theproposition takes precedence of all conceivable questions. For this reason, a sense of its so-

lotion must be realized as the purest and highest at teinsble light, the sum and centre of ligh .”

“Accordingto Robert Fludd, thesoul of theworld is a pure spirit of universal nature, formed and vivified by rays of divine light, emanatingdirectly from the Eternal Monad, and reduced with these by the unioniofholylore into a livingand spiritual nature:

is Wall'mth, are God's int;er:J?reters.

in the arcane re,relll,tio1ns, the Divine pears out of the prclfolmd and

must higltlest at.. the world uni'versal ,..uu,','" fClrmEld and em,anll,ting diirec:tly from the spirit111al nature: which Brahma

mJi'stE:ries, the coruscation a SU(lUE:n sJ?leltld(lr before the eyes of the mvstae. and shiniDlg open on all sides before them. is the to it is life; it and arch of The was blazed like a thOIUSfLDd suns.

Love is warmth,and wisdom lightThese are God’s interpreters. So also in the arcane revelations, the Divine Mind appears out of the profound deeps, replete with glory and serenity. After the first wanderings of the mysteries, the coruscation of a sudden splendor displays itself beforethe eyes of themystae, and shining plainsopen on all sidesbeforethem. Lightis thekey to knowledge; it is everywhere identified with life; it produces life and motion; it is the arehs, or rainbow arch of beauty. The golden egg out of which Brahma was produced blazed like a thousandsuns.

“For the typology of sunset clouds, for the splendors of celestial ineandescenee, for the poetry of light in Nature, We must see that light figures as the first matter of the Magnum Opus. It is the ignited gtone, and the fiery chariot of Alchemieal symbolism; it is

the t:vT)olllOV dors celestial incanldeSCeJJlCe, in we must see that matter the the

AND TBB ALOBJIKIS'l'I. of the In in and in it has ever 11- of the We shall it sugin dream The is a is to all It is the one It in inwith every the of ; and it may be submitted that this universal rellLch:ing out of indicates a truth to come, is the of a which will that the the Hermetists is a and desirable and that we may look for the bloom and gall"Ullmt of a radiance in humanit;y, the of the of The exillectais at once and literal j as the exterior would an ravishment so so is the interior the fOtmtifJ.in and source the of edlJlcation toVirarlis the bot:n--tl1le evolution of ph:ysical the of interior that which shall the radiance and for the pr<lducti(lU

if there were no life is the interior external.

84 ALOHEIIIY AND THE ALCHEXISTS. thesubstance of the Philosopher’s Stone. In religion, in ritual, and in folk-lore,it has ever played a part of the first importance. We shall find it figuring suggestively in dream and legend. The imaginationitself is alight. Light is essential to all operationsof magic. It is the one thingneedful. It is, in particular, inseparably connected with every conception of the future glory,beauty,and perfection of humanity; and it may be reasonably submitted that this universal reachingout of aspirationindicates a truthto come, is the sign of a factwhich will be realized,namely,that the hope of the Hermetists is a possible and desirable thing,antithatwe may look for thephysicalbloom and garment of light, for a coming radiance in humanity, for the evolutionof the Lords of Glory. The expectation is at once symbolical and literal; and just as the exterior light would he an unsnhstantial ravishment if there were no life withinso is the interior light, so is the interior beauty,the fountain and source of the external. Any ideal system of education towards the perfect life must foster both-—-theevolutionof physical radianceand beauty,theevolutionsof interior charms, for theproduction of thatwhich shall be thedesire of

ALCHEMY AND THE & 35

all eyes, theperfeetpaumanggngiexpression of a perfect intrinsic truth. It is a process of the eternal ages. Mysticism can oifer no tranafiguration which shall take place in a moment, in the twinkling of an eye. It is a faroif anddivineevent,but allcreationismoving towards it; and if we will, each successive generation may be a step farther on the road, till at length we shall in truth behold

a tl1e .... which

all eyes, the ElXpression intrinsic truth. It is a process can offer no take in a in the an eye. It is a faroff all creation nuno'"in:tl tOVirarlis it; and if we each g;eneration may be a farther on the till at we shall in truth behold

And llat,eWill.YS in a and all "four spaces clothed in •• when man is at one with his the dissolved with man in a common It is not too hard a task; it is not too a strife; it is not too severe an education. It is a beatification endeavor in a to and

method is cODitaiJned in a short nhlr8.S4'l--'to to mind and form; to be13LUt:ify soul and to and deed; to be13lutify ; to beaut:i1:y phil()sOI)by and reliigio.n; to beauti1:y

The spiritual city and all her spires And gateways in a glory like one pearl, and all “four spaces clothed in living beams,” when men is at one with his environments, and the World dissolved with man in a common glory. It is not too hard a task; it is not too long a strife; it is not too severe an education. It is a long beatificationof. endeavor closing in a splendor of fulfillment. Our method is contained in a short phi-ase—to beautify; to beautifymind and form; to beautifysoul and body; to beautifythought,and word, and deed; to beautify dream and aspiration, to beautify imagination and fancy; to beautifyphilosophyand religion; to beautify

i to beauWey relati,on,B, all man, all his circUJ!XlS'taIICels."·

birth, bridal and burial; to beautify life in all its relations, all man, and all his circumstances.”

23. The importance attached to the personal state and purpose of thestudent is urged by thesewriters in the strongest manner. He is warned again and again to consider well what he seeks; for as everythinghas its proper cause, so things have also their proper effects, and the whole of nature is contained or expressed in some sense in these two dogmas; and yet, while each particular thing may Abe_regarded as 9. singlefact,from one point of view,it represents, from anotherpoint of view, an unvaryingprinciple. Hence one of thewriters says:

23. The attached to the personal state and purpose of the is these in the manner. He is warned to consider what he seeks; for as has proper cause, so have also proper " ....

"".". and whole nature is or exprllSSEid in some sense in these two ; and may be as a of it repiresents, from another of an UD'varviDla' it so

" one Wl'itel!'R says : I have somewhat decip,helred our true I have with you may UD,der'Sta.nd the unless you know you will pr(lceeld blindfolded in your not the cause of 80 that every will toss you, as a is in the air with a blast of wind; for our books are write or, the Star in the "A.E.

“Thus, though I have somewhat metaphoricallydeoiphered our true principles, yet I have done it so plainly that, with diligence, you may understand the meaning; and unless you know this, you will proceed blindfolded in your work, not knowing the cause of things,so thatevery pnifof sophisters willtoss you, as a featheris tossed in the air with a blast of wind; for our books are full of obscurity: Philosophers write

“‘A.zoth,or, theStar in the East,” A. E. Waite.

horrid metap,hOlt'S and riddles to those who are not upon a sure to a stream will carry them down error and which can never escape till so far our as to discern the sulojecf,..

matter of our secrets j which not so

Pt',rw"'Alf thElreJEore, not one

JU.l'UW lU, the rest is con- n81nel:y. to

until you have learned this s8JJlguinit:y with cOIlsa:ngllinity (i. e., like nature with like , and COIlSl(ler well what it is you desire to and to that let be your tion. Take the last in your the in your principle:s.

own nature

not you appprein and know how to this doctrine in your as you you will and a door will to

horrid metaphors and riddles to those who are not upon a sure foundation, which like to a running stream will carry them down headlong into error and despair, from which theycan never escape tillthey so far understand our writings as to discern thesubject matter of our secrets; which beingknown, the rest is not so hard. Proceed, therefore, not one step farther untilyou have learnedthislesson, namely,to wed consanguinity With consanguinity (i. e., like nature with like nature), and consider well what it is you desire to produce, and according tothatlet be your intention. Tekethelast thingin your intention for thefirst thingin your principles .Attemptnothingout of its own nature (telling us, as usual, that grapes are not gathered from thistles,etc.) .If you appprehend this in its cause aright, and know how to apply thisdoctrine in your operation as you ought, you will find great benefit,and 8. door willhereby be opened to thediscovery of greater mysteries.”

not;hiIlg out of that grapes are us,as the "

24. The direction here given, to take thelast z'ntenK tion for the first principle, (in the pursuit of truth,} is full of sound philosophy,though certainly a very simple thing in itself. It only means that 8. student

24. The here to take the intention for the the is sound a very in means a

should

who seeks what means to an To seek from riches

ALOBlDIY AND TBJll ALOBJllMIS'l'8. In the

purpose, the indiof knowle1dge.

ditl:erence in the state seeks as an as an instrumel!lt qUlesti.on, the means and the end must coin; that the truth must be for as a means to another not even for

or as a isa

88 ALOHEHY AND THE AIaCHEKI8'1‘8. should distinctly understand his ultimate purpose, there being a wide difference in the state of the individual who seeks what he seeks as an end, or as a means to an end. To seek knowledge for riches, is a very diiferent thing from seeking riches (or index pendence) as an instrument of knowledge. In the study in question, the means and the end must coincide; thatis, the truth must be sought for itself only, and not as a means to another thing, not even for salvation.

25. To repeat-——theinstrument of preparationin the work of Alchemy is the conscience, called by a thousand names, by means of which;-becomeactive as in the presence of God—-—the matter of the stone (theman) is first purified before it is possible for the truth to be realized. By a. metonymy the conscience itself is said to be purified, though in fact the conscience needs no purification,but onlytheman, to the end thattheconscience{nay operate freely. The conscience under the name of a middle substance, (in the language of the jargon,) is said to partake of an azwrine sulphur, that is, of a heavenly spirit, or in otherwords of the spirit of God. It is thiswhich we

25. work of reDe&t·-tlle iDstrtlmel:lt of prepar'atil>U is the means

the a as in presence of matter ofthe stone is before it is for the truth to realized. a the to be the conthe man, to the The conthe name of a of the azurine that other the It is we

ALCBEHY AND THE ALOHEHISTS. 89

ALCHBKY AND THE ALCHBKISTS. 89

are C8.111tillneid in a volume uniiveJ:'Sal aut;hOJ:'ity not to

are cautionedin a volumeof universal authoritynot to grieve away.

away.

26. Man first hears the voice in the conscience he hears the conscience in the the un.b.eedeI1, is in Au:nelllY, as well as in the SCl'ipturElS, C(>mllarEld to a not my word

26. Man first hears the voice of God in the conscience (cr he hears theconscience in the garden), the still, smell voice, which, though often unheeded, is in Alchemy, as well as in the Scriptures, compared to a fire: Is not my word like as a fire, with the Lord. Jer. xxiii.

29. This prepares the way for what many of the writers speak of as a light, the reference to which is so curiously wrapt up in figures and symbols, that I will cite an entire chapter on thesubject, as 3. curious specimen of the symbolic mode of writing.

29. This prepares the way what many the writeJ:'S of as a the reference to which is so up in that I will cite an entire cbll,ptElr on the su1:ljec:t, as a curious of the mode of wrilting.

CHAPTERIII.’

III.· Sol."

“Of the Regimenof Sol.”

"Now art thou dnlwiing near to the and hast almost made an of appears now like unto a pure with which thou imbibest

“Now art thou drawing near to the close of thy work, and hast almost made an end of this business; all appears now like unto 3. pure gold; and the Virgin’: Milk, with which thou imbibestthis matter is very eitrine. (I Cor. iii :2. The conscience is very sound and healthy.)

“Now to God, thegiver of all good, you must render immortal thanks,who hath brought thiswork so far; andbegearnestlyof him,thatthycounselmayesthereafter be so governed, thatthoumayest not endeavor to hasten thywork; so as to lose all, now it is so near to perfection: consider thatthou hast waited now about seven months, (thetime is indefinite) and it would be a mad thingto annihilate all in one hour: therefore be thou very wary; yea, so much the more by how much thouart nearer to perfection.

“But if thou proceed warilyin this regimen, thou shalt meet with these notable things (experiences,

conseiEiIlce is very the all you must immortal who hath work 80 that counsel here-. after be so that thou not endeavor to work; 80 as to lose now it is 80 near to COI18i(ler that thou hast waited now about seven is and it a mad to aunihilate all in one hour: thou very wary; yea, so much the more how much thou art nearer to pe:rfection. if thou thou shalt meet with these notable

‘From “SecretsRevealed,”by Eyrenaeus.

ALCHEMY AND THE ALCHEMISTS. 91 or the an entrance shalt observe a P'P'Y'tll.11n an

ALGHEMY AND THE nnonnmxsrs. 91

symbolized, of an entrance into the higher light or life): first, thou shalt observe a certain citrineeweat to stand upon thybody; and after thatcitrine vapor, thenshall thybody belowbetincturedof a violet color, with an obscure purple intermixed. (When these works were written, physicians were in the habit of judging of the condition of their patients by the appearanceof a certain water, a eitrinecolor indicatinga healthycondition-ehere intended to signify the moral condition of the matter of the stone:—mIolet is the symbolof love, and‘purple of immortality,—whiehare beginning to dawn upon the man in this stage of the work:-—but to proceed.)

to then appearance a citrine color a c(mditicln--:here iII.ten,ded to the moral COIlldit;ion of the matter of the stone is the see

works were writt,en. nhysilciELDS were in the cOIlldition of their patients

immortaJit;Y,--whic:h are of the eXIJlectati()n in of any force of more irrl'lBistiblle cl)ns1trailnt, ferring to the born or br(Jinl:r]tl.t

or but a much and not

and it be very it will ascend in the says reand of the one man, are in the air or and in the same are chlLDg:ed, and life with so that can never are as water mixed

After fourteen or fifteen days’ expectation in thisregimen of Sol, thoushalt see the greatest part of thy matter humid (submissively yielding,-—not by any force of will, but by a much more irresistibleconstraint, actingyet sweetly and not violently),and although it be very ponderous (selfwilled),yet it will ascend in the beliy of the wind. (‘But when they arise or ascend,’ says Artephius, referringto thesoul and body of the one man, ‘theyare born or brought forth in the air or spirit, and in the same theyare changed, and made life withlife, so that they can never be separated, but are as water mixed

Al-OHEMY AND THE ALCEELIIEPS.

withwater. And therefore it is wisely said, the stone is born of thespirit, becauseit is altogetherspiritual.’)

about the reg:unen, it will to ; and then it will lio'uei:v and reccmgeal, and will grow an hWlldrEld (flllctua1:e between assurances in colors

times in a

; some say the matter will on all at the last it will

to turn and sometimes it will seem as if it were all in and then it will grow one mass : and thus it will on innumerable : and will continue the space about two weeks.

“At length, about the twenty—sixth day of this regimen, it willbegin to dry; and then it willliquefy and recongeal, and will grow liquid again an hundred times in a day (fluctuate between hopes and fears, assurances and doubts; some of the writers say that, in thisstage of thework,thematter willput on all the colors in theworld, ete.),untilat the last it willbegin to turn into grains, and sometimes it will seem as if it were all discontinuous in grain, and‘then it will grow into one mass again: and thus it will put on innumerable forms in one day: and thiswill continue for the spaceof about two weeks.

“Atthelast,by thewillof God, a light shall be sent upon thymatter, which thou must not imagine.

the will of a shall sent which thou canst not tmfJgtne. a suddenend which

“Then expect a sudden end which withinthreedays thoushalt see; for thymatter shall convert itself into grains, as fine as theatoms of S01, and thecolor willbe thehighest red imaginable,which for its transcemleut redness will show blackish, like unto the purest blood when it is congealed.

water. And therefore it is the stone is born the it is altclgether spiritllal.') this upon thou shalt see; as the atoms his:heln red imlil.giJnal)le, which transcendent redness will show unto the when it is congealed.

“But thoumust not believethatany such thingcan

thou must not Oelt1.eve that any such

it is a marvl!tO'lt!l compare in the whoZe nor like it."

be an exactparallelof our Elixir,for it is a marvelous creature, not havingits compare in thewhole universe, nor anythingexactlylike it.”

Descriptions similarto this may be found in all of the writings of the Alchemists in best repute among themselves. The author of the above wrote a commentary upon Sir Geo. Ripley’s “Compound of A1chemy,” expressly, as he tells us, that the reader might have the testimony of two combined. In this commentary may be found thefollowingpassages:

have the tesl;iml)ny cOIliUIumtl!l.ry may be

as he tells us, that the reader two combined. In the passages :

"In the tllerefclre, of our the cO-llperation of heat both internal and the moi.stuJre the matter COD:cUl'ring, a blackness ha):lpeIls at

“In the beginning,therefore, of our work, through the co-operation of heat (nature), both internal and external, and the moisture of the matter concurring, our body gives a blacknesslike unto pitch, which for the most part happens at forty, or at most in fifty days. (Thismay mean years.)

our inI1Uliner'ab:le names,

which for or at most in may mean

"This color discovers that two natures are two the reader are meant what are called

"C.VlClU and inflerio1r, soul and will ftArt:l'linlv Ol)erate one upon the alter and each other from to

Descr'ipt:ioIlS similar to may be found in all the the Alchemists in best among theUlSelves. The author of the above wrote a comupon "of AIand and

“This color discovers plainly that the two natures are united. (By these two natures, the reader surely understandsby thistime, are meant what are called by innumerable names, Sol and Luna, gold and silver, heaven and earth, Phoebus and Daphne, superior and inferior, soul and body, etc.) And if they are united, they will certainly operate one upon the other, and alter and change each other from thingto thing,and

94

ALCHEMY AND THE ALOHEMISTS.

ALCBEMY AND THE ALCREMISTS.

from state to state, until all come to one nature and substance regenerate, which is a new heavenlybody.

“But before there can be this renovation, the old man must necessarily be destroyed, (Eph. iv:22-24, and 001. iii:8, 10,) thatis, thyfirst body must rot and be corrupted, and lose its form, that it may have it repaid with a. new‘ form, which is a thousand times more noble. So then our work is not a forced nor an apparent, but a natural and radical operation, in which our natures are altered perfectly, in so much thatthe one and theother,havingfullylost What they were before, yet without change of kind (without an absolute change of substance) they become a third thing,homogeneal to boththeformer.

until come to one nature which is a new he!Lve:nlV there can the old man must iv must rot and be that it may have it a new which is a times more then our work is not a nor an but a and radical in our natures are altered in so much that the one and the lost what were of kind an the fonner.

hOlltlogene,al to become a

Change of sublrtance

“ Thus, theywho sow in tears shall reap in joy; and he who goeth forth mourning, and carrying precious seed, shall return with an abundance of increase, with theirhands filledwithsheaves, and theirmonths with thepraises of theLord. Thus thechosen or redeemed of the Lord shall return with songs, and everlasting joy shall beupon theirheads, and sighing and sorrows shall flyaway.

"

who sow in tears shall reap in he who and p.A.l'MTiin17 shall return with an abundance of with sheaVEiS. and their mouths with Thus the chosen or red:eelltled the return songs, and eVElrlfLsting shall be upon their and sorrows shall away.

“Remember,then, thisalchemic maxim, that a sad,

alcllemic LU U , that a

ALCHEMY AND THE ALCHE:MIST8. 9S

ALCHEMY AND THE ALCHEMISTS. 95

cloudy morningbegins a fair day and a cheerful noontide; for our workis properlyto becompared to a day, in which the morning isdark and cloudy, so thatthe sun (the truth) appears not. After that, the sky is overclouded, and the air cold with northerly winds, and much rain falls, which endures for its season; but after that the sun breaks out, and shines more and more, tillall becomes dry; and then at noonday not a cloud appears, but all is clear from one end of the heaven to theother.”

a and a noonfor our work is to be cOlnp;ared in which the is· dark and sun appears not. is oVElrcloucled, and the air much for its season; but after that the sun breaks and shines more and more, till all and then at not a cloud appears, but all is clear from one end of the 'V 'V to the

Here the authorintroduces cautions against haste and over-anxiety,advising patience, and proceeds:

shalt thou have leisure to cOIlLtelnpl.ate the Most if and astonish thee in beb.oldlllg hath not intended this science

do not ravish

it is because

Here the author introdlucles cautions agllinJst and and and en-

thee in mercy, but in when thou see the of these that with humble heart and bended knees thon and extol and ma,gnlfy that who hath been unto and directed

jUdlgmentj for certaInlv flesh and blood

it was the thee never

“Then shalt thou have leisure to contemplate these wonders of the Most High, and if they do not ravish and astonish thee in beholdingthem,it is ibeoauseGod hathnot intended thisscience for theein mercy, but in judgment .Remember,then,when thoushalt see therenewingof thesenatures, thatwithhumble heart and bended knees thou praise and extol and magnify thatgraciousGod, who hathbeen nigh unto thee, and heard thee, and directed thine operations, and enlightened thyjudgment; for certainly flesh and blood never taughtthee this,but it was the free gift of that

96 ALCHEMY AND THE ALGIIEMISTS.

ALOHEMY AND THE ALCHEMISTS.

God who to whom he John iii :8. is the higllest perfect;ion to any sublunary can be we know that is one, whenever any creature (a(lcordi:ng to its , it reo there is no divison nor

God is :-to

arrives in its kind in in which peace and rest wit;h011t

God who givethto whom he pleaseth. John iii :8. This is thehighest perfection to which any subiunarybody can bebrought, by which we know thatGod is one, for God is perfection:—to which, whenever any creature arrives in its kind (according to its nature), it re» joiceth in unity, in which there is no divison nor alterity,but peace and rest without contention

com-

or

"This is the last and noblest in all the this have their consummation. This is the wise called their tive wherein the is reduced to a in which there is neither nor end. He that hath arrived may sit down at baIlqUiet with the Sun and moon. is the so mended Stone the which is wit;hollt

“This is the last and noblest conjunction, in which all the mysteries of this microcosm have their consummation. This is by the Wise called their Tetreptive conjunctionwherein the Quadrangleis reduced to 3. Circle,‘ in which there is neitherbeginning nor end. He that hath arrived here, may sit down at banquet with the Sun end moon. This is the so highly commended Stone of thewise, which is withoutall fear or corruption

“And this work is done without any laying on of hands and very quickly, when the matters are prepared and made fit for it. This Work is therefore called a divine work.”

"And this work is done without any on hands very when the matters are preThis work is therefore a work."

‘The four elements of nature are seen running into each other, so thattheyconstitute a circle.

nature are seen into constitute a

In the commentary upon the FifthGate of Ripley, the author,taking up the work in its more advanced state, says:

In the COIlnIn1entl.l.ry upon the Gate the up the work in its more ad,ran,eed the rellewed. behold how it is ,,"ou."''',," is then

says: earth then with an adlnil'8.bJle green ina rich

“Thy earth (meaning thyself, addressing the seeker,) then being renewed, behold how it is decked with an admirable green color, which is then named the Philosopher’sVineyard. This greeamees (the indication of Spring), after the perfect whiteness, is to thee a token that thy matter (thyselfagain) hath reattained,throughthe willand power of theAlmighty, a new vegetative life: observe then how this Philosophical Vine (thyselfstill) doth seem to flower, and to bring forth tender green clusters; know then that thou art now preparing for a rich vintage. (Col. i:10.)

This dic.",ticIU of , after the perfect whl,ten,ess, is to thee a token that matter hath ratlll'Ollgh the will and power the Ab:nighty life: observe then how this Philo.. doth seem to and to tender green clusters; know then that thou art now

sophie;"'l Vine i many ha2:ardls, and may now

“Thy stone (thyself) hath already passed through many hazards, and yet the danger is not quite over, although it be not great; for thy former experience may new guide thee, if rash joy do not make theemad.

over, thYSlelf) hath already the stone " work;

it

“Consider now that thou art in process to a new work; and though in perfect whiteness thystone was inoombustible,yet in continuing it on the fire without moving, it is now become tender again: therefore,

in COIltin:Uirlg it on the it is now

ALCHEMY AND THE ALCHEMISTS.

98 ALCHEMY 4:11) THE ALCEEMXSTS.

it be not in so a fire now as may and will certainly and undo : govern (tb:YSlalf, underwith while these colors shall come and go, and be not either OVlar·J[llll!lty. des:po][ldEmt, but wait the

nor

though it be not in so great a danger of fire now as heretofore, yet immoderaey may and will certainly spoil all, and undo thyhopes: govern (thyself,under» stood) with prudence, therefore, while these colors shall come and go, and be not either over-hasty, nor despondent, but wait the end withpatience.

"For in a short time thou shalt find that this green will be overcome with and the which will at citrine shall endure for the space

“For in a short time thou shalt find thatthisgreen will be overcome with Azure; and that, by the pale color, which will at length come to a citrine; which citrine shall endure for the space of fortysix days. (An indefinitetime.)

“Then shall the heavenly fire descend, and illuminate the earth (thyself) with inconceivable glory; the crown of thy labors shall be brought unto thee, when our Sol shall sit in the south, shining with redness incomparable.

ness im:oIIlpa,ral)le.

<<This is our true our earth glolrified now, for our to and the and over him now hath power.

“This is our true light, our earth glorifieti:rejoice now, for our king (theman) hath passed from death to life, and possesseththe keys of both deathand hell, and over him nothingnew hathpower. (Rev. i:18.)

“As then it is with those who are redeemed, their Old Man is crucified, wherein is sorrow, anguish, grief, heart-breaking, and many tears; after which the New

<<Then shall the and ilZuthe earth with inconceivable the crown of labors shall be unto when our Sol shall sit in the with redthe New

then it is with those who are reclee:me·d, Man is wherein is sorrow, hel9.rt·brealcin:g, and many tears;

is wherein is singing, and the like; for the ransomed the return : even so is it after a sort in our and as it were, venomous

be on which as it were, the purg!lLto1"Y this old And when it is once pwrge1d, and clem md pure, are the elements and make one pel'fec:t, perJ;letllal, indlissoluble ; so that from henceforth there is nothillig but concord and to in all our halllitllti<lDS .

Men is restored, wherein is joy,shouting, clapping of hands, singing, and the like; for the ransomed of the Lord shall return withsongs, and everlastingjoy shall be on theirheads: even so is it after a sort (theauthor means, precisely after thissort) in our operations; for of all our old body diethand rots, and is, as it were, corrupted, engendering most venomous exhaiations, which is, as it were, the purgatory of thisold body, in deeoetion. And when it is once purged, and made clean and pure, thenare theeiementsjoined, and make one perfect, perpetual, indissolubleunity; so thatfrom henceforth there is nothingbut concord and amity to be found in all our habitations.

in the prisoners are taken immor-

•• This is a from hell to heaven; bottom of the grave to the of power md obslmrity in to whitenlllSs; the to the cine. 0 Nature! how dost thou alter Caliitin:g down the eXldting them lowliness and hUI!llility how art thou when md carried to a state and This is the and it is our eyes." cxviii

“This is a noble step, from hell to heaven; from the bottom of the grave to the top of power and glory; from obscurity in blacknessto resplendent whiteness; from the height of venomosity to the height of medicine. O Nature! how dost thou alter things into things,casting down the high and mighty, and again exaltingthemfrom lowlinessand humility! 0 Death! how art thouvanquished when thyprisoners are taken from thee, and carried to a state and place of immortality! This is the Lord’s doing, and it is marvelous in our eyes.” (Ps,exviii:23.)

altlern.ate action

beall

proper to .. and then men have called it their or

27. The author then proceeds to illustrate the necessity of alternate action tfpon natural bodies, before they can be prepared for a change of nature: theymust be exposed to “heat” and “cold,” must be “dried” and “watered” (prospered and saddened), in order to be made pliable and yielding, etc., all of which must be done with one fire, which he immediately calls the “spirit proper to it,” and then tells us that the wise men have called it their Venus, or Goddess of Love, and says:

says:

27. The author can be prElPa:red nature: must be to "heat" and .. must be " ra_i. _ran and and ss<ldenelcl), in order to be which must the us that the own

./ f‘Proceed, therefore, not as a fool, but as a wise man; make the water of thy compound (thine own spirit) to rise and circulate, so long and often thatthe soul, thatis to say, the most subtle virtue of thebody, arise withit, circulating withthe Spirit in manner of a fiery form, by which both the spirit and body are enforced to change their color and complexion: for it is thissoul of the dissolvedbodies which is thesubject of wonders; it is the life, and therefore quickens the dead; it is the vegetative soul, and thereforeit makes the dead and sealed bodies, which in their own nature are barren, to fructify and bring forth

to that the that is to say, the most subtle virtue of the with the the color and cOInpJlex:ion which is the enf,orCEld

to Change

is this soul the dis,soltJed of wonders; it is the ; it is the the dead and are to fructif:y and

“Make sure of thy true matter, which is no small thing to know, and though We have named it, yet we

Pro,cee,d, tllerElfof'e, not as a man; make the water of it we

and the and it makes which in their own nature is no we have named

"]\fake sure of to

if thou have it so cwmingJly thou sooner stulml:>le any thou ever didst read in not,hiulg out kind of

heedthan at Me<ldle with , whether sulphur, or whatimlPositum; and whatever is alien from the metals to our is m tmr Be not deceived neither with rec,eio'ts or not thee; but if you bebe "

have done it so cunningly,that, if thouwilt be heedless, thou mayest sooner stumble at oiir books than at any thou ever didst read in thy life. Meddle with nothingout of kind (out of species or nature) , whether salts (generallycalled eorrosives) or sulphur, or whatever is of like imposition‘; and whatever is alien from theperfect metals (foreignto our nature) is reprobate in our mastery. Be not deceived neitherwithreceipts or discourse, for we verily do not intend to deceive thee; but if you willbe deceived, be deceived.”

28. These writers have a favorite saying that re» -ceipts are deeeits, and yet their books are filled with them; but their receipts deceive no one who proceeds so far in theknowledge of theirArt as to understand thatit is not a work of the hands, but one of thought and meditation, with which the life must be kept in unison; for it is thedestruction of the Whole work not to have thethought and deed keep company, insuring in theend a perfect union of theintellect and will;for S01 and Lana must be indissolnblyjoined, and when thisis done by nature, no art can separate them.

28. These writers have a that reare and their books are filled with them; but deceive no one who prc)celeds so far in the their Art as to undex'Sts,nd that it is not a work of the one and which the must in unison; it is the destruction the whole work not to have the and deed company, insuri,ng in theend a union the intellect and will; and Luna must be and when is no art can them.

As to the will and reason or intellect, E. Levi tells us that: “Supreme intelligence is necessarily reasonable. God, in philosophy,may be only a hypothesis,

As to the will and reason or intellElct, E. Levi us phiIOSI)phy, may reason-

the believle8 in in the

sense on human reason is to deand triad. the synlpathy

but he is a hyJpothesis mtlpo,sed reason. To the absolute the divine ideal. reason-these are the and supreme trianlg'le the who name reason and in and power, such is the in human to the divine triad. is the inevitable sequence and causes in a determined Will is the direct:ing fa.c:ult;v of for the ciliatic,n of the of persons with the of Power is the wise will enlists in the of the sires of the sages. When Moses smote the he Dot create the revealed it to the r-"r--, because occult science had it known to himself means the rod. It is in like manner all of ;a law is the and made use of initiate. laws are to common For the are alike it is the

but he is a hypothesisimposedby good sense on human reason. To personify the absolute reason is to determine the divine ideal. Necessity, liberty, and reason-——-these are the great and supreme triangle of the Kabbalists, who name reason Kether, necessity Chochmah, and liberty Binah, in their first divine triad. Fatality,will, and power, such is the magical triad, which corresponds in things human to the divine triad. Fatality is the inevitable equence of eifects and causes in a deterxnined order. Will is the directing faculty of intelligence forces for the conciliationof thelibertyof persons withthe necessity of things. Power is the wise application of will which enlists facultyitself in the accomplishmentof the desires of thesages. When Moses smote therock, he did not create the spring of water, he revealed it to the people, because occult science had made it known to himself by means of the divining rod. It is in like manner withall miraclesof magic; a law exists, which is ignored by the vulgar and made use of by the initiate. Occult laws are often diametricallyopposed to common ideas. For example, the crowd believesin the sympathy of things which are alike and in the hostility of things contrary, but it is the opposite

which is the true la.w. It to be that nature detests the but it in the there are three am:l1ollPClil.1 in all nature."

nature were the void most irra.tional of In all mind takes for back and is reflected in the obslCul'ity

which is the true law. It used to be efirmed that nature detests the void, but it should be said that nature desires it, were the void not, in physics, the most irrational offictions. In all things the vulgar mind habitually takes shadow for reality, turns its back upon light, and is reflected in the “obscurity which it projects itself. The forces of nature are at thedisposal of one who knows how to resist them. Are you master sufficientlyof yourself to he never intoxicated? Then will you direct the terrible and fatal power of intoxication. If you would make others drunk, possess them with the desire of drink, but do not partake of it yourself. That man will dispose of the love of others who is master of his own. If you would possess, do not give. The world is magnetised by the light of the sun, and we are magnetisedby the astral light of the world. That which operates in the body of the planet repeats itself in us. Within us there are three analogical and hicratriehicworlds, as in all nature.”

“The secret of comprehension in the soul is that also of a common comprehension in the psychic potencies of the unseen. It is the entrance into the spiritual body which is the Church of Christ. It is

(, The secret of in the soul is

The forces nature are at the of one who knows how to them. Are you master to be never intoxicated' Then will you direct the terrible and power of If you would make others possess them with the desire of but not it man will dispolre the love of others who is master own. If you would possess, do not The world is ma,gnetilred the of the sun, and we are ma:gnetil8ed the astral world. That which operat1es in the J'PTIPR1b'l itself in us. Within us hieratrichic WUC.LUlS. as also a common in the potencies unseen. It is the entrance the which is the It is

the with the us, the

It is not a per· sons, but an interior and is the is in us. This is the celestial and of supreme to those that can evolve But after what manner can the of be said to have in us, We have of a in the as 8. new and but we know that the is not the quickenilng in is of the consciousness which rises into of the Pneuma. The not we are elevated into the what manner, we can

we after some from the ana· There is a xw()oressive the white to the state Stone. The white state is RmriI:1/A.ll[u in.. fp.r'l"W'p.fp.d as that our reasonable enthusiasm on the

however is man, The COft.nech01ra., and the stone at the red is man COtli-Sci<ous in the The evol:uti()ft,

the guarantee of communication with the Sacred and Holy Assembly. It is not a communication of persons, but an interior union, and its fruition is the Spirit of Christ, which is absorbed in us. This is the celestial and Iris-light of supreme promise to those that can evolve spiritually. But after what manner can the Spirit of Christ be said to have birthin us? We have spoken of 3. quickening in the soul, as of 3. new and higher light, but We know that the spirit is eternal, monadic, not separable. Therefore, the quickening in question is of the consciousness only, which rises into knowledge of the overshadowing Pneuma. The spirit does not really descend into us, but We are elevated into thespirit. If we require after whatmanner, we can obtain some light from the analogical processes of Alchemy. There is a progressive unfoldment from the white to the red state of the PhilosophicalStem. The white state is spiritually£7» terpreted as that of soul-consciousness, and we have expended our reasonableenthusiasmon thejoyof this condition. The stone, however is man, in this conneetimt, and the stone at the red is man conscious in thespirit. The evolutionfrom the white to the red is performedolohemioally by the elevation of fire and

the the tke the Pneuma. is the exaltation that interior heat which we read in the It is the eternal energy. which the materiaZ energy and are the exterior and the It is that love which is not the instrument com. but the and which is the centre and the source versal and injinite n!M1l.,r-in,lp.

has the f

the transcendentalists to be the love elevated to a and enl:W'IA,e(t

the quickening of the consciousness £71450 the divine knowledgeof the Pneumais performed by the e:mZtation of thatirlterior heat of which we everywhere read in the Mystics. It is the eternal fire and energy, of which the material energy and fire are the exterior translation and the representative type. It is that love of God which is not only the instrument of communication, but the thing communicating and the thing com'mum'catedr~tha.t love which is the centre and the source of souls the font of spirits, the um‘versal and infinite principle of all interior life. So has the fountain of all mystic achievement been defined by the great transeendentalists to be simply the force of love elevated to a divine degree and endowed with an énfinite power.

an inliniite power.

"The of the is like a dawn breakin the Hast thou seen it over wide or a waste shoreless sea t There is an illUliIlinl'ited patilBnce of who is wa:itmlQ' .....

lone w8lnderer nellven-sent mo,me:nt,"

who is for the that cometh in the morn-

“The revelation of the spirit is like a dawn breaking in thesky. Hast thou seen it breakingslowlyover wide marshes, or a Waste and shoreless sea? There is an illuminatedpatience exacted of the lone wanderer who is waiting for the “heaven-sent moment,” and for “thespark from heaven,” who is waiting for the day’s brightness and thejoy thateomethin the morning:

106 ALCHEMY AND THE ALOHEMISTS.

ALCHEMY AND THE ALCHEMISTS.

See theearliest Rose of Morning Fillstheeternal East withlight!

the Rose the eternal East the Rose Messellge:r; it is the

is Rose of

as it were, out of the very soul even as the the heaven in the soul of man; seems it not unto those like the blue mounwe

"watch and have entElred sudldellly

a to break!

years since the on the grey of the ever withdrawn hOl'izo:n, on the it comes, it is here-a flash simultlll.nei()us:ly diffused and all-JPoSl!lessilng; There is a blaze is reflected in blue beDieath. ; the splenl:lid space the sneU-lveavinlZ m.ooDlliglilt is up in

and the Thanks be to Light-Brinlilter. Prometheus! We may the is over and We are CODscil)US no the cOD:scil)US in Pneuma.' '.

in the morniJllg;

It is indeed theRose of Hermes, the Mercurius, the Messenger; it is indeed the “Holy Rose,” the “awful Rose of Dawn,” which kindlesand is unfolded of God, as it were, out of the very soul of heaven, even as in the limpid depths of the heaven in the soul of man; yet seems it not unto those who, like the blue mountains, “watch and wait always,” to be almost a thousand years since the light began to break? Coldly on thegrey waters, faint on thefar away mists of the ever Withdrawn horizon, pale and dainty coral on thelow, stillclouds, it comes, it is here--e universal flash simultaneously diifused and all—possessing; we have entered suddenly into glory. There is a blaze of beauty,and theblue above is reflectedin blue beneath. Thanks be to God—Light-Bearer, Light-Bringer, Prometheus! We may spread our sails in the morning; the darkness is over and done; the splendid space of the spell-weaving moonlight is also swallowed up in glory. We are conscious no longer in the soul, for Psyche has becomeconscious in Pneuma.”

“‘Azoth,or, theStar in the East,” A. E. Waite.

iInnledilateJly precE'diIJlg' pages the are not anyone as to and that it was I know not the purpose. There is but one in range human interests can furms,h an interis

29. If the tracts from the writiIlgs themselves to geIlerlill character of the the throul1rh a not forget:ting also that it appears at various pel10cIs as as at six or years age, not even at

29. If the few immediatelypreceding pages of extracts from the writings of the Alchemists are not sufiicient of themselves to satisfy any one as to the general character of the object of the art, and thatit was religious, I know not What evidence would suflice for thepurpose. There is but one subject in thewhole range of human interests that can furnish an inter~ pretation to those citations, and it is that which is known under the name of the new birthin religion. The experience itself may have many forms, the genuine element or substance of it breakingthrough a crust of human mixtures of innumerable components, as passions, errors, mistakes, ignorance, and sin, not forgetting also that it appears at various periods of life, sometimes as early as at six or eight years of age, and then again not unfrequently even at sixty and upwards.

30. It is h01we,rer. as a of the historv that one found the stone at three years of age, and this was a very in life for such a which we may suppose that much what is called a exor not be a

30. It is stated, however, as a part of thehistory of the Art, that one adept found the stone at twentythree years of age, and this was thought a very early period in life for such a discovery; by which we may suppose that much of what is called a religious experience, or conversion, would not be considered a

108 ALOBEHY AND THE ALCBElWSTS. the rell:ar<led as a sure indica1;ion or

108 ALGHEMCY AND THE ALCHEMIST8. falling within the strict boundaries of the arts, or would not be regarded as a sure indication of being an adept.

31. A genuine reiigious experience is very rare. Much of what commonlypasses under thisname indicates more of mere emotion than of true insight, and partakes more of human variabilitythan the arts allow. The artist tell us to make the stone once, and never make it again; meaning that, once truly made and there is no after change. We may even suppose them to mean that there is no falling from (a true) grace, and of course in that case there can be no repetition of it.

cates more mere enJlotj[on more

31. A is very rlU'e. what cOlnmonlly passes under this name true lDSlgn.1i, human than arts tell us to make the stone once, never it once and there is no We may even suppOl!le them to mean that there is no grace, and of course in that case there can be no repetition of

32. Some religious writers do not hesitate to say, that, if anyone gives signs of having fallen from grace, it is a sure evidence that he never truly possessed it. I am not qualified to discuss this question, and yet I thinkits solution may have some bearing upon Alchemy. It may refer to what I call the and of the art, of which I am religiously indisposed to speak, for many reasons, chieflybecause no consideration in theworld would induce me to hazard a mistake in regard to it; for whatever others may thinkof it, I

to say, not hll!!lita'te

32. anyone grace, it is a sure that he never possessed it. I am not to this qUlestion, and I its solution may have some be!lLrmlg upon It may refer to what I call the end of of I am to many reasons, no COllSilleration in the world would me to a mi:stall:6 to whatever others may think I

to

asl others. He at

suppose it to relate to OM would not err on would 1 anyone in encounter the of in re<!onlm'eDlithis abstinence for the imiitation who undertakes the office of a teacher very sure of his own matters and I am sure that is the

it to relate to the,one thingneeclful; and as I would not willinglyerr on thispoint myself, so neither would I mislead any one in regard to it. I prefer to encounter the charge of presumption in reeommend— ing this abstinence for the imitation of others. He who undertakes the ofiice of a teacher should at least be very sure of his own footing in matters of religion, and I am sure thatthisis thesubject of Alchemy.

33. The talked in the of a which cannot be in human langull.ge. the

soul Hence

is the best utterance

V33. The genuine Alchemists were of the opinion that true religion cannot be taught, in the ordinary meaning of the word. It may be preached about, talked about, and Written about; but there always remains something in the depths of a religious soul which cannot be expressed in human language. Hence theline, “Expressive silence muse his praise,” is thebest utterance of a true religious feeling.

"Ex:pr,essive silence muse a true religiollS feeling.

34. The subject of religion may be talked about, written about, and preachedabout; but thefinal step, theentrance into “light,” is not taken by any force of mere human will; nor is it thereward of a mere search after knowledge, unless this search be after truth, under an impulse which is not the fruit of any merely

34. The sub,ject

may be ; but the final the entrance " is not taken any mere human will; nor is it the reward a mere search unless this search be after is not the of any m" Alv

an impulse

110 ALOHEKY AND THE ALOHEMISTS. COllditio:n, " and the when all pOflSilJlilil;ies have been there is no poelSible limitations of let us in the lower of the state union. is then that condition in which we know the mOli)DlJ.ght meldiu:m of our soul. There are and therein; the itself is the of many persons who never extend its who never test its it is the that softer of our

110 ALGHEMY AND THE ALCEEHISTS. human will, but must itself partake of a religious character, its true nature only becomingknown after it has consummated its own proper results. This is probably one of the chief reasons for symbolic writ- n mg.

it has consunnna.ted

but must a religiollS ehluoacte:r, its true nature known own proper results. This is pr(>bably one reasons in par excellence the faclu!t;y of its

; it is Beyond the delrltalis1ts have ever and it is for reason that in the West seems to be the feIll1inine It is rich in and

embraces the woman.

“Before we speak of the truly divine condition,” says A. E. Waite, “this pearl and hyaline of the mind, thisgrand illuminationbeyondwhich, when all its possibilitieshave beenexplored, thereis no possible illuminationthroughthelimitations of mortal life, let us abide a little longer in the lower rapture of the state of union. It is then thatcondition in which we know God intuitively through the moonlight medium of our soul. There are degrees and gradnationstherein; the facultyitself is thebirthrightof many persons who never extend its field, who never test its powers; it is especially the gift of that softer phase of our humanity,which, in itself, embracesbothphases; it is par excellence the facultyof the woman. Beyond the sphere of its beautitude few Christian transcendentalists have ever passed, and it is for this reason thatMysticism in the West seems to be the feminine side of theology. It is rich in loving sentiment and

experie:nce in the

in the of its luminous literature. For all spirit11lal who have risen towards God in ClllrU!lteJld()m, us any of a PS:l'Chlll no limit He

and

at this tell us that the end for which has Cf €iatf!d man is that he may become glofrified in Him and that the of a divine as in the energy, even in as overflow the soul with halPpilne:ss

COIJllpJ'ehlansion in Himself. He has to the our nature for ministers infinitel,y to our is the for it alone all all and all desire in frtlition, or renews it in Here

romance in

we are told that it is grace, there the op1eratio,n is in ; here it is a work of infusion, orof such an in this our environed takes an of infusion as its there it is a work And the reason is in that here we can escape, if we into the matter and the senses; to our or

enshrined monumentally in the imperishable beauty of its luminous literature. For sli spiritual Mystics who have risen towards God in Christendom, and have left us any records of their experience in the poetic romance of Christ, have spoken at length of this period. They tell us that the end for which God has created man is that he may become glorified in Him and by Him, and thatby the application of a. divine energy, He, even in this life as truly as in the other, doth overflow the soul with happiness by 8. psyehal comprehension in Himself. He has placed no limit to the capacity of our nature for happiness, and He ministers infinitely to our faculty,whichis the only adequate ministry, for it alone quenches all thirst, satisfies all hunger, and extinguishes all desire in fruition, or renews it eternally,in satisfaction. Here in this life we are told that it is performed by grace, there the operation is in glory; here it is a work of infusion, or of such an activity in this our environed mode which takes an aspect of infusion as its result, there it is 3 work of immersion. And the reason is in this, that here we can escape, if we will, into the refuge of matter and the senses; there, to our joy or

112

snenmrz mo -ms .u.eI-mms'rs.

our sorrow, we cannot escape our God. There is an infinite possibilityof sorrow possessed by the soul of man, for we see that from the standpoint of the Mystics it has an infinite capacity for joy. But it is the sorrow of the Morning Star, of lapsed, but lightbearingLucifer; it is not theblackand barren sorrow in the perdition of orthodox theology, and amid the pangs of material fire invented by an implacable esceticism. In the depths of that sorrow are the cooling waters of thewell of God’s mercy. Perish Christianity itself before we believein hell! Perish thehope of theMystics! Frustrate be the desire of the saints! We shall find disiiiusion in themidst of thejoy in God ere hope shall end for the sinner. In the wisdom of thetranscendental,calmlyand assured do we rest that God has never made a heart ache except withlove for Himself.

our sorrow, we cannot escape our There is an infinite sorrow the soul man, we see that from the the Mysti(lS it has an But it is the sorrow of the of but bea;rin.g Lucifer; it is not the black and barren sorrow in the orthodox and the pangs material fire invented an asceticism. In the of that sorrow are the waters of the well of God's mercy. Perish we believe in hell ! the Frustrate be the disillwlion in the midst the ere shall end for the sinner. In the wisdom the assured do we rest that a heart ache for Himself.

“Now, there is only one bond of our union with God, and that is in His love and His service. The divine and secret Master of theSoul, who is thesphere of thesoul’s intuition, instructs us in themysteries of His magnificence, mercy, and bounty, and when we have arrived, says the Illumine,Louis de Bois, at this

is one our is in His love His service. The who is the the us in the His mercy, and and when we says the at

exalted state of union, the soul perceives itself to be enlightened by the rays of eternal truth-in other words, it has entered into thefirst consciousness of the absolute. It perceives truth through its own medium

exallted state we may manner, and that the of which we have alr1ead,y 1']I:IVl!,t:ll

soul to the rays eternal truth-in other the first conSCi()USlleSS

oer'Cei'ves truth its own medium in the another

furt,her, a

consciousness the

-——a little while, a little further, a step higher in the grand ascent, and we may perceive after another manner, and this will be that higher consciousness of the absolute, of which we have already spoken by the magnanimous privilege of God; wherein the seeing eye of the spirit is gifted with direct vision, and the mind becomes “a instrument of positive knowledge.”

35. The were earnesltly emlPlo:ved about the New and it the of inClullred into it as a work nature them it was a maxim that nature

it has ent;ered absolute. -a the eye the is with the mind becom,es "a pure insltrtlmlent of was religill)us phjilos:op]hy, or was so in-

nature; for

lllll.ur"" nature nature loves lllll'l.u-'",. nature amends nature and is nature. I have that

35. The Alchemists were earnestly employed about the New Birth; and though they called it the gift of God, theyinquired into it as a Work of nature within nature; for withthem it was a maxim thatnature dissolves nature, nature joins nature, nature loves nature, nature amends nature, nature perfects and is perfected by nature. Therefore I have said thatAlchemy (Mysticism) was religious philosophy,or was so intended by theAlchemists.

36. In as pOJ:lUlo.rly unclers:too1d, C(lDVElrsi()n is to commence

36. In religion, as popularlyunderstood, conversion is said to commence with repentance, without which, M

114 ALOHEMY AND wan Ancmuxsrs.

we are told, it is impossible to reach a realizing sense of acceptancewithGod.

114 .ALOHElIY AND THE .ALCHElIISTS. ph:ilosiopliiCIl.1 cl:>nt:rition j" which

it is imlPo8sibie to reach a reaJizilng sense acc.eptaD.(le with """"'''·'''''''''1 this repentanc:e, or SOIIletJ:liing like

37. In Alchemy this repentance, or somethinglike it, was called a “philosophicalcontrition;” which did not neccmssrily presuppose deliberate sin, but only such errors and mistakes as an unenlightened and um guided will, may fall into in its first communion with theworld. In thisearlystage thewillregards chiefly the individual self, and its acts and doings tend to bring this self into conflictwith the not-self, which is indeed the other and really more noble part of the self; and theend is to turn thewillto the not-self and adjustit to thewhole, its entire self.

we are was not presuppose such errors and mistakes as an unlenlighteJlled and unmay in the In the individual this self into the which is the other more noble the self j and the end is to turn the will to the nOI;-se,£T and it to the its entire

II The human soul is inJini.tely

Leibnitz says: “The human soul is infinitelyricher thanit is itself aware of: its beingis so broad and deep thatit can never whollydevelop and comprehend itself in the consciousness. Man is 8. mystery to himself, a. riddle which will never be solved in theconsciousness; for, should he ever attain to the internal intuition of his whole being, he would be swallowed up and con» snmed in himself.”

the CODiSCi,()Usness. Man is a to a will never be in the COIlsciowmeliiS to the internal intuition he up and con- his par:B.bleS j He in hiInSEllf."

“Even Christ, when he came, taughtin parables;He established symbolical ceremonies; His life and death I

"Even when he came, estabJlisl:led sY1nbolililal ceremonies j

eterna,lly pre,·eXl:st in the most divine of all mililSil)ns to man was the most of all. The which have been in the churches that His name, if are also syrnb()ls-are economies divine and the MJrstiics, in common with the in common of in common with the

and ferthe have ever ma:8tel'S, have inv:B.rilJ,bly of have ever pr4()m ioted means the culture the imllgulatiion, the of wonder. have elabol'ated a of

these

are a great symbol which eternally pre—exist in the starry heavens. The most divineof all missions to man was fitly the most parabolic of all. The doctrines which have been developed in the churches that bear His name, if rightly understood, are also symbols-— they are economies of divine things, and the Mystics, in common withtheGrand Symbolist,in common with the spirit of nature, in common with the greatest of their masters, have invariably taught by the eternal method of typology, have ever quickened and i:'ertilizedthe minds of their disciples by the suggestions of parable and allegory, have ever promoted by these means theculture of the imagination,theeducation of the facultyof wonder. They have elaborated 8. tissue of many-sided symbolisn1—-part obscure, part diaphanous--whichis like the auroles of dim gold round theheads of thecanonizedhierophants.

“All Mystic or Alchemie symbolism, like that of Nature, has reference to the two interiors, the world which is within man, and that which is witI1out,and veiledby,thevisableuniverse. The Mysticsknow that there is a ‘depthbelow the depth, and a height above the height,’ that‘our hearing is not hearing, and our

a M;v'sti4JS know that hea,riDlg is not hea,mg, and our

the ph:ancIUS--Vlrhillh is the of dim canonized hiElroph:anl:s. or Alchemic like Na'tul'e, has to the two mt,eril)rB, the which is within man, and that which is wi1thc1ut:,and the visable uniiveJl'Se. there is a below the the ' that

the we

116 ALCEEHY AND THE ALCHEXI3‘I‘8. seeing is not sight.’ He knows also, could we scale those altitudes, could we sound thoseunmeasured profundities, could we once get behind the veil which is woven everywhere around us in the gorgeous panoply of the phenomenaluniverse, thatthere is an actuality We should arrive at, and that the ‘vision’ is He, the King in His beauty,the absolute of the Mystics’ imperative aspiration when he has ascended to the summits of his being,and high above all the splendors of the viseble world, above all secondary causes, sends forththeclarionchallenge of thesoul into thetimeless immensity,and ci-ies———no longer as ‘an infant in the night,’ but withthewhole strengthof his nature—for the desired light, as the spirit in the tiread and the stillness pauses before the closed eye of the unknown cisrkness. ‘Thou art emblazoned,’ says the crown of flowers,‘on theeverlastingbanners, 0 thoueye of S01!

is not 'He knows we those could we those unmeasured profwtldi.ties, could we once behind veil iI woven us in the gorgeous of the that there is an actuality the Mystics' in His bea1llty, the absolute ner'ati'i"e when he has ascen(led to the sumstone

all the splendlors the ph:iIOliLop:b.ers, even the

in the the timLelClIIS

of the visable the clarion the desiired the eye the unknown art em'bla:zoDied,' says the crown the everl8J!ltiDig blmners, 0 thou eye of Thine is the and is the universal is the stone which is beheld

Thine eyelid is the night of Chaos, and thyglance is the universal harmony of evolved universes. Thy pupil is the stone of the philosophers,even thatstone which is beheld by thejust man, et sicut palms florebit.’ "‘

stillne:ss pauses bit.' ,'. in the East."

*“Azoth,

or, theStar in theEast.”

38. The first step of man towards the discovery of his whole being,the Alchemists called a philosophical contrition as has already been explained. They also called it figuratively the black state of the matter. This was said to be the first color, giving a sure sign of a true or right operation, without which the work could by no possibilitysucceed. In this black state

38. his man toV\rar<!s the dislcovery also the matter. a sure a true or without which the could no succeed. In this black state was carried on the work" "

contri1;ion as has been exp,lauled. called it the black state was said to be the the to

"the that which the writers call the SUI)erl:luc)us phJlegJiD and from the which was then to pass the In this state was saidto be cOIlta:ined, as the was said contained in the whole work reThe red state wr<mglilt out ad,rauced the matter to the perfect /ix'Jtion., as it was which the SUI)posed to have entered into its true rest in where alone it can rest. is the seventh

31 (6 was carried on the work of “dissolution, calcina~ tion,” ete., the separation being of that which the writers call the superfluous phlegm and faeces from the matter, which was then supposed to pass into the white state,——thatof purification. In thiswhite state thered was said to be contained, as thewhite was said to be contained in the black,the whole work being regarded as one continuous operation. The red state beingwrought out advanced the matter to the perfect state, that of fixation, as it was called; by which the soul was supposed to have entered into its true rest in God, where alone it can rest. (This is the seventh day.)

39. The so-called state of fixation was not under— stood as one of unyieldingrelianceupon one’s self, but as a condition in which the man was supposed fixed

39. The so-called state was not as one reliance upon as a in the man was sUj:lpolsed

abled to in an intelli.gellt obedience to en"If God be for us, who can But God is those who love eternal

in an intelligent obedienceto God,—-fixed, because en-i ebied to exclaim, “If God be for us, who can be against us?” But God is for those who love and obeyhis eternal will.

40. There appears to be somethingin the examination of thissubjeetwhieh at first, s seeming contradiction between the intellect and the senses, or betweenscience and opinion, thoughin the end everythingbecomes reconciled in unity. We may perceive some shadow of it, in the evidence of theuninstructed senses that the heavenly bodies revolve around the earth, science ultimately showing that this movement of theheavenlybodies is only a parent,-aresult of the revolutiono£*theearth on its axis.

40. There appears to be in the eXll.mination of this opens up, at a COlltradiction between intellect and the senses, or bet;W€ien science in the everybecomes in We may some shadow in the evidence the uninstructed senses that the bodies revolve around the ultimlitte:Ly sllowinll that this movement is a result earth on its axis. revolution

41. The most have been obtained

in mathema"ties the senses can in a notion

no conceive or cornpll."eh.enli, as in the different;ial calculus; and no one can to dislc01iTeries this in which the intellElct, or a certain tive overmasters the senses and carries them

41. The most extraordinary results in mathematics have beenobtainedby a notion which the senses can in no wise conceive or comprehend, as in the difierential calculus; and no one can assign a limit to discoveriesof this nature, in which the intellect, or a certain intuitive conception (not perception) overmasters the senses and carries them into willingcaptivity.

42. No one can define and distinguish eternity from time, so as to avoid the notion that eternity is a very long time. We call it infinite, and fancy thatby this

42. No one can and et;erILity so as to avoid the notion that et€irnity is a very that

We call it infinite, and

we we ALGBEMISTS.

word we have removed the but it is vel'Sally conceived as a an infini1te and an in these eXllre:ssi()Ds are and the to the but not infilnite while the is some to be the true infilnite. or the true ; for we are never in the and never in the in the pr1esent, may be called the substance the two ··su:perficil!l.! C()mlPO:IJlen'ts"

the eternal. If we call the prElseIlt and

and can teach we may while the all three are one; in the

preiSeIllt, we are are suI=teriicillLl, res1'Ject to the and the

43. Hobbeseouhi not perceive this,and, as he could not or did not conceive it, he ridiculed the notion of the eternal Now,—-as he denied everything that refused to come under the dominion of the senses. But.

120 ALGHEHY AND THE AI:CHEMI8’1‘3. the history of science everywhere illustrates the proper supremacyof the intellect over the and when attained in due course of nature itself, the senses become perfectly obedient, as we see emphaticallyin the history of astronomy.

int:ellect over the senses, nature the senses proper supremacy when in due course beCI)me peI'fectly obeldieIlt, as we see emlpha,ticlllly in the

the 'hil:ltJ"l1'V of astroIlomlY

44. is in vain that opinio,n enters 8Cllmce, or the senses cannot convinced thJI"01Jlgh neither can the senses be the ; and as most men senses not in the so most of entious in the world are confined to those who live or in the senses; that upon opiini()ns and not in may be in error, while the one nor the is to where the error lies. But in true knowledlge there is no con· the existence of the "' .....+,"'"

44. It is in vain that opinion enters into conflict with science, or the senses with intellect; for the intellect cannot be convinced through or by the senses; neither indeed can the senses be convinced, except through the intellect; and as most men live in the senses and not in the intellect, so most of the conscientious disputations in theworld are confinedto those who live wholly or chieflyin the senses; thatis, upon opinions and not knowledge, in which both parties may be in error, while neither the one nor the other is able to distinguish where the error lies. But in true knowledge there is no ground for discussion and conflict, the existence of which is proof indeed that one or bothof theparties has no proper conception of the point in debate.

comes the l!IliJrWJg', that men soon discover each other and each intilnit,ely more sure and than any arti· in masonry or any other ficial or con.verltional secret 8SSl>cis.tiolll.

From this comes the saying, that clever men soon discover each other and recognize each other by signs infinitely more sure and unfailingthan by artificial or conventional signs in masonry or any other secret association.

CHAPTER III.

III.

“Assuming once more that rxlchemicai literature deals primarilyat least withtheconscious intelligence of man, and with the unevolved possibilitiesof the body and mind of humanity, there is another mark which, through all veils and appearances, ought to be distinguished therein, and that is the importance of man in the art. It is to be remembered that symbolism,though it is meant to act as a veil, is also designed to be understood, if we are to regard its creation as occuring under the law of right reason. It is intended to raise a difficulty, but not an insuperahle barrier. The Alchemists must have had some object in writing and circulating their innumerable books, and we may take it thattheyserved as decoys which attracted the wonder of a concourse of curious enquirers, and out of the turba vulgorum the elect were picked and preserved by a kind of intellectual selection. Alchemieai symbolism was thus designed to be otwiare to the crowd, but not impenetrable to the prepared. And it is satisfactoryfor our purpose to note

which curious en- a concourse

there is another mark and appearances, to be distin.gllishEld and that is the iTmlol"ltam'A man in the art. It is to that symit is meant to act as a is also deto be un,dermood, if we are to its creation as oCElur:ing under the law reason. It is a but not an insup,erable Alchemists must have wri1ting and circula1;ing and we may take it that attracted the wondElr out the turba the elect were a kind of intlellectn.al tion. was thus to catna,"s to the not to the preit is for our purpose to note

the sequence of was so to the purpose these that the to the prooess-or, to nature of the mV:BteI"Y of the process--was held out any or and in many cases was almost as much as the the at the same it was such a kind that it was to discovered those who deserved to posaess it. It was to the the mind that the d,esiJred to attract it; it be over those who were of that qmLlit:v.

SOtLftlelur, whose ambitions phjrSlc:al eJCpelriment, was were uu',,"'u the least

to attain the

Hermes the

The slave meaning, he who no eyes to see, no terpre:t. bievo,nd it; in many cases, with a he may have his to the a natural he be<:aII18 the the veil and not wit,hOllt cause accuse the which him. But ever and law has no mercy to an faCility or an inc(lmplete ins1:rmneIlLt.

that the sequence of typology was so adapted to the purpose of these profound researchers, that the key to the process-—or, rather, to the nature of the mystery of the process-——was held out without any evasion or subterfuge, and in many cases was almost as much paraded as the sacredness of the art, while, at the some time, it was of such a kind thatit was likely to be discovered onlyby thosewho deserved to possess it. It was adapted to thequality of themind thatthe Mystics desired to attract it; it would be passed over by those who were devoid of that quality. The ‘bellows-blowing Alchemists,’ or souffieur,whose ambitions were limited to the merely physical experiment, was the least likely among all possible disciples of Homes to attain the grand secret. The slave of the literal meaning, he who had no to see, no mind to interpret, beyond it; in many cases, with a truly piti~ able earnestness, he may have devoted his life‘to the quest, but, through a natural incapacity,he became the victim of the veil and symbol, and not without cause might accuse the Hermetic methodwhich misled him. But ever does science demand and obtain her victims, and law of itself has no mercy to an inade~ quate facultyor an incompleteinstrument.

AND rm: ALc1=mms*rs.

"We may COllclud,e, was not of the nature a SU1TelildE!r to the of a guesser. The persons who in have ac(!ep'ted its literature in any serious manner have it as a was to be rearanswer was reached. But it is of a and above all of a science would not their the ingenlliity gullLrantEle whatever of the on our asSIUDlpt;iOll, we in the alchemical and man in the art. the most and the most

that alcllem:ical synlbolism or

and

we

it is actually says or, the Star the East."

the not 'says

“Azoth,or, the Star in the East.”

AND mm ALCERMISTS.

elsewhere the pass into one. It was an

46. It was an eifort, in what has been called a benighted period, to realize religion in man apart from its forms and ceremonies, as properly innate in man, whose nature was supposed to contain it. In the language of Hoilandus, “It (meaning man) contains all that we seek; and it needs only that, first, we separate what is superfluousfrom it, and then,thatwe turn its inside outwards: thenit willbe good gold.”

45. the names or one the .l:ieI'me1;ic Phil()SO)hy in the reor here 88 its whose nature was of Holl.andllS, all that we seek; we seIlar:ate what is and turn its inside outwards: then it will

47. But as this may seem to present an ‘inviting facility,as if it was an easy matter for man to be saved,---whichthephilosophersindeed tell us is really the case, but they add, that it is only so to the wise man, for to the wise man only is theyoke of Christ easy;-—we will add a few passages from a work en« titled, “De Maxmm Benedicto ” which may serve to show how earnest thesewriters were in theirwarnings against indulging in self-security and nngrounded hopes. The reader may remember the cautions of Espagnet and others on thissubject alreadycited:

and renlem ber the of

of

me in this art

W h'OSOElver thou art that r,eal1est advise thee rather to fix and soul on keE:puLg His concunlwdmelllts, than upon the author means, the SU1Pp1)sed the nay, all the wisdom the it come short of the divine wisdom the is the love in His commandments . thou been meek and and serve in aU most Creator.

“Who:-zoever thou art thatreadest thistract, let me advise thee ratherto fix thymind and soul on God, in keeping His commandments, than upon the love of this art (thelove, the authormeans, of the supposed external advantages of theart), for although it bethe only, nay, all the wisdom of the world, yet doth it come short of the divine wisdom of the soul, which is thelove of God in keeping His commandments Hast thoubeen covetous, profane? bemeek and holy, and serve in all humility thy most glorious Creator.

1'f thoudost not resolve to do this,than dost but wash an Ethiopianwhite, and shalt waste an earthlyestate, hoping to attain thisscience.

“There is no human art or wit which can snatch it from theAlmighty'23 hand; nor was it ever, and"I am persuaded it never shall be, given but to such as shall be upright of heart.”

As a further caution against precipitate haste in forming conclusions as to thisphilosophy,we add the following passage from thecommentary of Eyrenaeus upon Ripley:

thou dost not resolve to do thou dost but wash and shalt waste an upon

“We have plainly and faithfully done our duty, and by a line, as it were, have separated thefalse from thetrue; yet we know, thatin the world our writings

from that in the world our writillgl!l

126 ALOIIEMY AND THE ALOHEMISTS.

will prove to be a shall carve out daiintiies, but to others to cut we are not to for we do admonish all who shall att,emji')t undertake the hifjrhe.st

"'AU and we our matter will be as hard as to some, who will nevertheless understand W!l when our most nell'Ve'I'Relv: for it is that should in our unto nature

For all this work of the artist is to nature; we can do no more; yea, we have professed and will continue to that we do but adIninistE!r unto nature

will prove to be a curious edged knife; to some they shall carve out dainties, but to others theyshall serve only to cut theirfingers; yet we are not to beblamed; for we do seriously admonish all who shall attempt this work, that they undertake the highest piece of philosophyin nature; and thoughwe write in English, yet our matter will be as hard as Greek to some, who will thinknevertheless that they understand as well, when they misconstrue our meaning most perversely; for it is imaginablethattheywho are fools in nature, should bewise in our books, which arefestimomlesunto nature .For all this work of the artist is only to help nature; we can do no more; yea, we have professed and will continue to profess that we do but administer unto nature herein. For all the works of God are entire; we can but behold them and admire them (and work with them and by them) and therefore we seek our principleswhere nature is, and amend nature in its own nature. Whereas those who work upon other matters do most shamefully betray their ignoranee. They do not consider the possibilityof nature, but workafter theirfancy.”

48. This writer, Eyrenaeus, compares a. seeker to

For all the works of are ; we can behold them and them work with them and and therefore we seek our where nature amend nature in its own nature. Whereas those who work upon other matters do most not comider the pOll8itlili1:y compares a seeker to

one who enters a to view cannot be seen but means of a who offers has a peculilfl.r cJl1al'ac1;er, and seeker is thns ad,rised in to him:

one who enters a castle, anxious to view its curiosities, which, however, cannot be seen but by means of 8. guide, who accordinglyoffers his services. This guide has 9. peculiarcharacter,and theseeker is thusadvised in regard to him:

must know how to that he may to go with you in the way, and not leave you, as he hath some, nor milliead you, as he done have atthis work with success in the matters have

tlrJ:'tlU.,-JUUL kn,owiing how to who hath a humor his own not to be eqllalled in the ; and if you make kim you may as well over the ;O,'t1t';O,\Mlf"i.,:P'.

“You must know how to pleasehim, thathe may be themore willingto go along withyou in theright way, and not leave you, as he hathdone some, nor mislead you, as he hath done others, who, when theyhave attempted this work with fair success in the knowledge of matters requisite, have notwithstanding fatally erred,-——not knowing how to please their guide, who hath 3. humor of his own not to be equalled in the world; and if you make him either sullen or eholerio, you may as well give over the enterprise.

he is a among faitlilful to very I may rather w:!{;L'1l1l;l to a natural than to any ness He is very faithful; for canse he will never ask or answer any but goes on way silEmtly j nor will he ever go you,

"First know that for his

“First of all, then, know that for his part he is a very stupid fool; there is none more simple among all his brethren;yet he is most faithful to his Lord, and doth all things for him most prudently,ordering all things in the familyvery discreetly; which I may ratherascribeto a naturalinstinct, thanto any quickness of parts. He is very faithful;for which cause he will never eitherask or answer any question, but goes on his way silently; nor will he ever go before you,

ALOHEMY

AND

ALOHEMY AND THE ALOHEMISTS.

emu ALCHEMISTS. but follow. You must bevery wary how you lead him, for if he can find an opportunity he will give you the slip,and leaveyou to a world of misfortune.

“By his countenance you shall know whetherhe be pleased or displeased; therefore lay bonds on him; that is, shut him close where he may not get forth; thengo before withheat,“ and be ever watchful of his countenance ashe follows; his anger you shall know by redness in his countenance; and his sullenness by his lumpish behavior; when in good humor he is indifferent, active and merry; and so you shall pass on forward, or turn, or go back, as you see his countenance and temper inclined.”

but You must be very wary how you lead for if he can find an he will you the and leave you to a world of his countenance you shall know he be ple,ased or bonds on him; that shut close where he may not go with and be ever his countenance as' he follows; his anger you shall know redn.ess in. his and his behavior; when in humor he is indiffez'ent, active and merry; and so you pass on or go as you see his countelIlcUneI1."

I

49. Need the reader be told who this personage is, and that every man hath him at command unless he offends him and drives him away, or by neglect reduces him to silence? He is thesoothing“plaster” to be applied to the heart at night, and to be carefully preserved during theday. He was theguide of Socrates,vknoWn in history as the Daemonof Socrates; and the difierence between Socrates and other men lies

49. the be who personage and that every man hath at connnlmd unless he otIlencls him and drives away, or reduces him to silence' He is the sooithing "1"l,lIUI,t.Al',H to be to the heart at and to be caroefullly He was the hisitOZ'Y as the Daemon. the difl:erence

‘Heat here signifies nature, which is always in hermony withthegenuineworkingsof conscience,thetwo becomingin theend one.

-Heat here sigltlifi,es mony with the geIlluiIle becioming in one.

in the the teacher Plato never

principally in the simple fact, that the teacher of Plato never disobeyedhis guide.

50. in his is made of as "motlsd a " which he says a kind never

which even in the most tn.tt!!,"",., n.ffait"Jl" opposed about to do anytlting wrong," on when in the ; that

50. Socrates, in his Defense beforetheAtheniansis made by Plato to speak of himself as being“moved by a certain divine and spiritual influence,” which he says began withhim “from childhood,being a kind of voice which even in the most triflinga;7'az'rs” opposed him, “when about to do anythingwrong,” but never urged him on when in theright; thatis, like theguide spoken of by Eyrenaeus, never went before him, but kept him company, and put on a certain “redness of countenance” whenever danger was near.

51. Whole volumes and nnmberlessessays have been written to explain the simple allusions in Plato and Xenophon to the Daemon of Socrates; but nothing more is necessary for thispurpose than a reference to “the actuality of nature,” with a reasonable supposition thattheconscience is more clear and distinct in its xnonitions in some men than in others, being perhaps overlsid and obstructed in its action.

51.

company, and COtmtenlmc:e" whenever was near. volumes numberless essays have wr:itte,n to in to the Daemon of Socrates; but not:hiIlg more is necessary purpose than a to U " with a relLSO:nalble the conscience is more clear some men than in overlaid and in action.

This Daemon of Socrates is the “stillsmall voice” of all the Initiates and is in itself but the awakened conscience of man. “Before man can perfectly ex-

va''' ..... ''' .... of Soc:ratlaB is the of all the Initiates but the aWllkelned man. man can pelrfectl;y ex-

emIJ,lify this prillcip,le

IDnlSel.f, he must have de1i'eIIJp€ld what has been the cosmic consciousness. In other he must have to an inner the a sYlnp,atlJlY breadth which can exc:ludle n1othiing. should and the vilest as the hig:helst and ; no one be too nifi:CaIlt or too to be heart or his service. He must the everyin the economy, and that in it not;hiIJlg can be either or He must accord with his mother. l'la.1JLre. reclogIldze the purpose the

which is the must grow infinit,ely rssllomlive sorrows

His bec()me in felllowmelil. as

same the sorrows andand their transientness.

130 ALOHEKY AND THE & . emplify this principle within himself, he must have first developed what has been called the cosmic con» sciousness. In otherwords, he must have awakenedto an inner appreciation of the whole, a sympathy and breadth of charity which can exclude nothing. His love should enfoid the lowest and the vilcst as well as the highest and purest; no one should be too insig~ nificant or too important to be rejected of his heart or his service. He must understand the place of everything in the divine economy, and that in it nothing can ‘be either small or great. He must become in perfect accordwithhis mother,Nature, and his father, Spirit, and recognize the purpose of change and the good which is the goal of the divine restlessness of God. He must grow infinitely responsive to all the sorrows of his fellowmen, as Well as to their joys, at the same time understanding the purport of their sorrows and joys and realizingtheirtransientness.

U is the state

those masters of wisidoltll CODllpllLSSi,on, in whom the divine in fires the rest of

“This is the state of consciousness attained by the Alchemists, thosesuperb souls, masters of wisdom and compassion, in whom the divine light shines in all its eifnlgence. They are the beaconfires for the rest of humanity, driving the darkness of ignorance and

AND T ALOHEMISTB.

back to its oril!Pn,aJ the world a which the their younger brothers. are co-workers the in and as the essence fests of so in renunciation and service.

canum to able slaved to them; to be enmake use of them to the Nature is not possess souls like animals and one another; the are the sun, and suns are the ob€ldiEmt

the of

The earth has a soul BUb,ject to the dec:rees

E. Levi tells us that: Arsun, manner,

E. Levi tells us that: “Herein lieththe Great Arcanum of Magic-—notto give way beforetheunchangeable forces of nature, but to direct them;not to be enslaved by them,but make use of them to the profit of immortal liberty. Nature is intelligent but not free; the celestial bodies possess instinctive souls like animals and fertilizeone another; the planets are the seraglioof thesun, andthesuns are theobedientsheep of God. The earth has 9. soul which obeys the sun, subject to thedecrees of fate, and man, in likemanner, instinctively. But great knowledge and v_v_isdom, or, alternatively, great exaltation, are necessary to any man who would commandthesoul of theearth. Folly has its prodigies like wisdom, and indeed in greater abundance, because wisdom seeks not prodigies, but tends rather,and naturally,to check their occurrence. It is said thatthe devil has his miracles,and, in the

not prodigies, uaturs,lly, to check has the is

sense which the uninstructed masses attribute to the term, he is indeed almost the only worker of workers. Everything that tends to estrange man from science and from reason is most certainly thework of an evil principle.

sense which the uninstructed masses attribute to the he is almost the worker workers. Ev'eMrthinll that tends to man and reason is most the work of an to be soul

“According to hieratic tradition, man, the only son of God, ought to command the earth, but, having infringed the Law of God, he has himself ceased to be free, and slaves are equal in theirservitude. The soul of the earth is hostile to man, becauseshe is conscious, so to speak, thathe has no longer theright to rule her; she therefore resists and deceives him, producing dreams, nightmares, visions, and hallucinations, favored herein by fanaticism, drunkenness, de~ bauchery,and all nervous disorders.”

favored herein batlChlery and all nervous dilllOrllers."

52. As this work is pUl-poslely extracts from the of the Al'Clh€lm1:st8,,-1to let them for thElms:el'v'es,-llmd has no1:hirlg of our own in a view to the intel'J)retation will other ref,ere:nce to the COllLSci,ence_ as tke

AC1Clordiulg to hieratic traditiion, man, the son to command the Law he has hinll8e,Lf and slaves are in their RP.1"'Vit:Uctp., the earth is to man, bec:awile she is COIlSC:ious, so to that he has no to rule her; she and and a to what we Lumen

52. As this work is purposely made up of extracts from the writings of the Alchemists,--to let them speak for themselves,~—andhas nothingof our own in it but suggestions with a View to the interpretation of those Writings,—we will cite other examples of a reference to the consciencefias the guide to what we call for convenience, the End. We take from L/wmen de Luméne, or a New MagicalLight. (1651.)

it those call

cODlveIlieIlce, tke End. We take ,. There is a mountain

“There is a mountain (Mons Magorum Invisibilis),

ALCEEIIY AND THE H£ 133

situated in the midst wurlUl.--Llllli centre is is both small and measure hard and at hand; but the prclviclen1ee it are hidden most is not to value.

the earth to be eVE!rYwh,ere.-which It is

; also above and near invisible. In

centre ofthe trelaBUreS, which the world

situated in the midst of the earth (oi-‘centre of the world,——this centre is said to be everywhere,-—which is both small and great.) It is soft; also above measure hard and stony. It is far off, and yet near at hand; but by the providence of God invisible. In it are hidden most ample treasures, which the world is not able to value.

“This mountain, by the envy of the devil, is compassed about with very cruel beasts and ravenous birds, which make the way difficult and dangerous; and, therefore, hitherto, because the time is not yet come, theway thithercould not be sought after by all, but only by the worthy man’s self-labor and endeavors. (Phil. ii :12.)

"This the envy ofthe is comabout with very cruel beasts and ravenous which make the way and dalrlgeirOlls because the time is not come, the way thither could not be but the man's ii :12.)

en; and Insist upon

“To this mountain you shall go on 8. certain night, when it comes, most long and most dark (thenight of trial, doubt, troub1e,—the dark wood of Dante) ; and see thatyou prepare yourself by prayer Insist upon (pursue only) theway thatleads to themountain, but ask not of any (mere) man where theWay lies; follow only your guide, who will oflfer himself to you, and willmeet you in theWay,but you shall not know him. (Very few, certainly, recognize the conscience as the

"To this mountain you shall go on 8. "",.. when it comes, most most dark tro,uble,--tlle dark wood of see that you prepare prayer. the way that leads to the mCluntain, ask not man where the way lies; your who will offer to you, and will meet you in the way, but you shall not know recogxlize the as

134 ALOHEMY AND THE ALGHEHISTS.

of

This at when all the

Oracle of God, the Immanuel and guide to His presence.) This guide willbringyou to the mountain at midnight, when all things are silent and dark (at the point of greatest depression in a worldly sense).

the greiatest in a wo:rldJlv

are

need no

, nor any

It is necessary that you arm vOlllrs.elf with a reslohlte, heroic courage, lest you fear those that will the and so back. You that of the call upon the aid the <Jreatest

It is necessary thatyou arm yourself with a resolute, heroic courage, lest you fear those things that will happen (trials of the life) and so fall back. You need no sword (except that of the spirit), nor any bodily weapons; only call upon God sincerely and heartily. (Invoke the aid of the Greatest and Best.)

...... Be resiollllte, and take heed that you return for your who you will not any evil to you. man, to the J.W.I'UgJl1.

and to you to the mountain and dark is fit for the KiJago[om

.Be resolute, and take heed that return not, for your guide, who brought you hither,willnot suffer any evilto befallyou. (‘No man, havingput his hand to theplough, and lookingback, is fit for theKingdom of God,’ Luke ix:62.)

, Luke ix

"When you have disco"ll'ereld the the miracle that will appear is most vehement very wind will shake and shatter the rocks encountered wild beasts untaml!d or unt;ransm\lted passlions

other terrible

fear not any these heed that you return

Be resolute your

take not

“When you have discovered the mountain, the first miraclethatwill is this~—a most vehement and very great wind willshake thewholemountain (man) and shatter the rocks (passions) to pieces. You will be encountered by lions, dragons and other terrible wildbeasts (untamed or untransmutedpassions) ; but fear not any of these things. Be resolute and take heed that you return not, for your guide will not

any evil to you. As to the treastlre, it is not star

it is very near. this wind will come an will overthrow those which the wind had Be sure you fall not The there follow a fire that will consume the rubbish and discover the all these treaStlre, but as you cannot see it. and near there shall be a calm is that the soul itself to and you shall see the the darkness will disaplpea,r."

135 sufierany evilto befallyou. As to thetreasure, it is not yet discovered,but it is very near. Afterthiswind will come an earthquake,which willoverthrowthosethings whichthewind had left. Be sure you fall not 01?. The earthquake being past, there will follow a fire that will consume the earthly rubbish and discover the treasure, but as yet you cannot see it. Afterall these things,and near daybreak, thereshall be a great calm, (the calm is that of the soul surrendering itself to God,) and you shall see the day star (peace, light) arise, and the darknesswill disappear.”

“You will conceive a great treasure; the chiefest thing and the most perfect is a certain exalted t1Iuctare, (spirit,) with which the world (man), if it serves God, and were worthy of such gifts, might be tinged, and turned into most pure gold. That is, the soul realizes the perfect goodness of God, or becomes capable of it. The tincture we are directed to use as the ‘guide shall teach,’ and it shall make the old young, etc., and pearls (truths) shall bediscovered ‘of such excellency as cannot be imagined.’

“But do not arrogate anythingto yourself because of present power (1 Cor. iv :6),but he contented withthatwhich your guide (a pure conscience) shall

"You will conceive a treasure; the chi'efei!lt the most is a",,,, ....,'-' e:ll:al1ted tinewith , if it serves and were of such be and turned into most pure the soul realizes the g,oo<llne:ss caIlablle of it. The tincture we are directed to use as the shall it shall make the old young, and shall be discovered •of such as cannot be do not to of your power , but your pure shall

136 ALCHEMY AND THE ALGHEMISTS.

136 ALCHEMY AND '1'BE ALCBEKISTS.

communicate to you.

conunlmi<late to yOU. perpetually for His and have a care that you use it not for but emnla,Y it in such works as are to the Use it it so as if you it not. use is to use it is

a but a lost the momont it is This is to St. Paul.

scarce any

ever to recover it

is substantias an exclusive beware your will forsake you, and you shall be del)ri"ed of For know this of a whosoever abuseth this tinctutre, and not eXElmIllaI'y and men, he shall will there

Praise God perpetually for this His gift, and have a special care that you use it not for worldlypride, but employ it in such works as are contrary to the world. Use it rightly,and enjoy it so as if you had it not. (To use anything rightly is simply to use it conscientiously;and no gift of God is a personal possession, but a trust, which is substantially lost themoment it is prized as an exclusive right. This is accordingto St. Paul. (1 Cor. iv :7.) Live a temperate life, and beware of all sin, otherwise your guide will forsake you, and you shall be deprived of this happiness. For know this of a truth, whosoever abuseththistincture, and lives not exemplary,purely, and devoutlybefore men, he shall lose his benefit,and scarce any hope will there be left ever to recover it afterwards. ’ ’

53. There is no mlystery

otI'encle" can "void

aVl)id:ing offence. will these is not _",..th..,. of much and secrecy as these writers throw over it; the to into what teach may turn out to be the most difficult in the

53. There is no particular mystery in this concluding remark,since a conscience “void of oifence” can be maintained only by avoiding offence. Many will thinkthe simplicity of these directions is not worthy of much mystery and secrecy as these writers throw over it; but theattempt to put into practicewhat they teachmay turn out to bethemost dificult thingin the

are as difficult as rare, says him who standeth take heed lest he says a Q'l'eliter authority.

world. Beautiful things are as difficult as rare, says Plato. Let him who stamdeth take heed lest he fall, says a greater authority.

54. The is not the spe:ctacle, but the way to it. is to be soIrletlldng alt<lget,her with can be and at last it comes to none hence echoes the in Matthew vii it shall be ye shall find; and it shall be unto you. II But you must in to find.

54. The guide is not thespectacle,but theway to it. The spectacle itself is said to be somethingaltogether unique with which nothing can be compared, and though at last “involuntary, it comes unsought to none;” hence philosophy echoes the teachings in Matthewvii :7 , “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. ” But you must seek, in order to find.

The may not be so hard and the instrucare but it is not in these that the it is in the When the man ,a course has become the paiintiing is no a hard it is very to but the was dif-

Let us look at the instructions of the masters in to what is the the teUs us

The practice may not be so hard and the insti-uc~ tions are simple, but it is not in these thingsthatthe work comes hard, it is in the preparation. When the man, througha long course of training,has becomethe artist, painting is no longer a. hard work, it is very simple to him, but thepreparation was extremely difficult. Let us look at the instructions of the masters in regard to what is necessady for the preparation, only after which the training begins. Pernety tells us that:

“Worship God alone; love Him withall your heart, and your neighbors as yourself. Have always the

W''''''''ll1; God alone; love Him with all your your as Have the

as the He hear YOU; YOU.

glory of God as the aim of all your actions; call upon Him; He will hear you; glorify Him, He will exalt you.

"Be slow in and action. Do not upon your own upon your or upon the and men, the your trust in alone. the He has to you. Be avaricious of time; it is short a man who knows how to use it. Do not off until is not yours, that which you should do the and the Man was born to learn; his natural cUJrio$dty is a to Btalgnate idleness and is to

The more a man knows the more he appr()aches the Author of who knows the the wise; receive their inllf:Y''I1p'. with their in Flee from the association and the friends.

“Be slow in speech and action. Do not rely upon your own prudence, upon your knowledge, or upon the word and riches of men, especially of the great. Put your trust in God alone. Cultivate the talents which He has entrusted to you. Be avarieiousof time; it is infinitelyshort for 3. man who knows how to use it. Do not put ofi untilto-marrow,which is not yours, thatwhich you should do to-day. Associate with the good andthewise. Man was born to learn;his natural curiosity is a palpable proof of this; and to stegnate in idleness and ignorance, is to degrade humanity. The more a man knows the more closely he approaches theAuthorof Being, who knows all. Therefore profit by the knowledge of the wise; receive their instructions With gentleness, and their corrections always in good part. Flee from the association of the Wicked, the multiplicity of affairs, and the multiplicity of friends.

"Sciences are 8.C(]uired not

medita.-

“Sciences are acquired only by study, by meditw tziou, and not by dispute. Learn a. little at 3. time;

Learn a little at a

repeat often the same study; the mind can do all when concentrated upon one sole object, but nothing whentrying to embracetoo many.

“Knowledge, joined to experience, forms the truest wisdom. Lacking this, one must have recourse to opinion, to doubt, to conjecture and to authority.

the same ; the mind can do all cOIlce:ntr'atEld upon one sole to embrace too mallY. to the truest one must have recourse to wisdom. opinio:n, toto to aut;hOlity

•• The of science are the TTTliV'Pll"RA_ and Man. Man has been woman for God and man, and the other creatures man and woman, so that should make use of them occup:ati()Ds, their own and the of their common Author. Above all act so as to in with .your ne'igblbor. is a weakness in man. Never make an enemy; and if one does evil to you, it would better and more to avenge to

“The subjects of science are God, the Universe, or Mecrocosm, and Man. Man has been made for God, woman for God and man, and the other creatures for man and woman, so thattheyshould make use of them for theiroccupations, their own preservation, and the glory of their common Author. Aboveall act so as to be always in harmony with God andyour neighbor. Vengeance is a weakness in man. Never make an enemy; and if one does evilto you, it would be better and more noble, to avenge yourself by doing good to him.

Again: “There are two kinds of sciences, not more. Religion and Physics; that is to say, the science of God and the science of Nature; all others are only branches of these. There are even spurious ones; they are errors ratherthansciences.

•• There are two kinds of not more. and ; that is to say, the science God and the science of Nature; all others are br2LDches of these. There are even ones; are errors rather than sciences.

“God gives the first in its perfection to saints and thechildrenof heaven; enlightens the mind of man so

.. the in to saints and the heaven; enJliglltellls the mind man so

ALCHEKY AND THE ALCHEKISTS.

140 ALCEEHY we ran sncxxmnsrs. thatit may acquire thesecond, and the demon throws into it clouds to suggest thespurious ones.

that it may the and the it clouds to the ones. comes it is the true the source is its Author. PhVl:ll.>ji is the Nature; with it man can won-

“Religion comes from Heaven, it is thetrue science, becauseGod thesource of truth,is its Author. Physics is theknowledge of Nature; with it man can do wonderful things.

“The power of man is greater than one would imalgine. He can do all withthehelp of God, nothing withoutit, except evil.”

As to the tells us that to wisdom is the of the second the ImowleCllge of Nature. it we ascend even to the of her Author. Nature teaches to the discernillig the Hermetic The work is Nature's; she works and the same means to the same results.

art. It of Natural

or ele-

The work art is shorter j it The work in an instant. spe,aklng, is an op,eration in our hands the and renders us to men, us above the masses.

As to the key of science, Pernety tells us that the first step to Wisdom is the fear of God, thesecond the knowledge of Nature. By it we ascend even to the knowledge of her Author. Nature teaches to the discerning the Hermetic Philosophy. The long work is always Nature’s; she works simply, by degrees, and alwaysby the same means to produce the same results. The Work of art is shorter; it outstrips Nature. The Work of God is'done in an instant. Alchemy,properly speaking, is an operation of Nature, aided by art. It places in our hands the Key of Natural Magic, or Physics, and renders us Wonderful to men, by elevating us above themasses.

“The requirements necessary in order to arrive at

"The power of man He can all viI " e. at

"The reqluiI'em.eni:s neooissll,ry in order to

or

are: the Nature and may not un,der'Sta.nd the the even the l:!tle;UIl;Ll, w'lthout the love the horror the of cacioc]lenlist;s, the association of the the im'ocllti(ln of the ; not to add to attach one's to one and Nature in and simsuch are the conditions necessary for the divine revelation.

the secret, are: the knowledge of Nature and of one’s self. One may not understand the first perfectly, or even the second, without the aid of Alchemy. The love for wisdom, the horror of crime, and of falsehood, the avoidance of cacochemists, the association of the wise, the invocation of the holy spirits; not to add secret to secret, to attach one‘s self only to one thing, (because God and Nature delight in unity and simplicity,) such are the conditions necessary for obtain ing the divine revelation.

"Man the of all must learn . to know himself as the summary, the of Nature. his he is allied to all immortal his material to all that

“Man being the epitome of all Nature, must learn to know himself as the summary, the miniature of Nature. By his spiritual part he is allied to all immortal creatures, and by his material part, to all that which is transient in the universe.”

Appollonius, in reproof to some of those who claimed to be his followers, wrote:

secret to is transient in the nniverse." he no is free from envy, 1ll11,UCl::,

In to some of those who claimed to be his folllowers. wrote:

“If any say he is my disciple, then let him add he keeps himself apart out of the baths, he slays no livingthing,eats of no flesh, is free from envy, malice, hatred, calumny, and hostile feelings, but has his name inscribed among the race of those who’ve won their freedom.” lt is not, then, such an easy matter

"If any say he is my then let him out the he eats of no and hostile feellings, but has his name inscribed among the race of those who've won their " It is such an easy matter

142

ALOm:KY

142 ALOHEKY

AND THE ALCEEMISTS.

AND THE ALCBEJUSTS.

to prepare for the work. There is no doubt but that once theNeophyte is prepared and passes throughthe necessary training the Work is easy, but until then it is a pathof thorns. The spirit may be willingbut the flesh is weak.

to prepare for the work. There is no that once the is and passes the necessary the work is easy, until then it is a of thorns. The may be but the flesh is weak.

55. Man is thesubject of Alchemy,and we willadd another passage to thispoint, taken from Eyrenaeus:

55. Man is the another passage to this

“Our stone (man) is therepresentative of thegreat world, and haththe virtues of thatgreat fabric, comprised or collected in thislittle system. In it there is a virtue magnetical, attractiveof its like in the whole world. It is the celestial virtue, expounded universally in the whole creation, but epitomized in this small map or abridgment.

U Our stone is the and hath the virtues of that or collected in little In it there is a attractive its like in the whole It is the celestial versalJly in the whole but in .

“This virtue or power is in itself barren, sluggish, and inactive,and for this reason it remainethwithout fruit; but being loosed by art, it doth through the cooperation of Nature (often calledfire or heat) produce that arcomum which hath not its like in the whole world The reward which thismastery willbring to the artist, (thatis, to a true master of the art,) is indeed inestimable; for having it, he needs want no worldly blessing. For wealth he need take no care,

•• This or power is in and for this reason it rernainet;h 'W'ithout fruit; but loosed it doth the opE!rat;ion of Nature called or that arcanum which hath not its like in the whole world The which this will to the to a true master of the is ine:sti:mable; for want no wealth he need take no care,

and from all frailties of body he hath a most sure antidote.

and all frailties antidote.

he hath a most sure then to that He would be unto your studies in thee the true the secret It is the thee what I can, but venture not to prac.."',,-,'-'<: for know that what I u .... ..., is more than what I have expIa,mEld; and what I have declared to first appremost hath its lurking under the green grass; I mean, some which thou to which

“Pray then to God, that He would be propitious unto your studies and labors, in giving thee the true knowledgeof thesecret mystery. It is thegift of God. I have helped theewhat I can, but venture not to practice barely upon my words; for know that what I have only hinted, is far more than what I have explained; and what I have deciared to thyfirst apprehension, most openly, hath yet its lurking serpent under the green grass; I mean, some hidden thing which thou oughtest to understand, but which thou, beingsure at first hlnsh, wilt neglect, and then it will bite thee by the heel when thou approachest to prac~ tice, and make thee beginagain, and, it may be, at last throw away all, as one desperate; for know that this art is very cabalistical, and we do study expressions such as we know will suit with almost any man’s fancy,in one place or another;but be sure to take this maxim from one who knows best the sense of what he has written. Where we speak most plainly,there be most circumspect; for we do not about to betraythe secrets of nature; especiallythenin those placeswhich seem to give receipts as plain as you would desire, sus-

I have tice have

144 ALCBEMY AND THE &

pect either a metaphor, or else be sure thatsomething or otheris suppressed, which thouwilthardly without inspiration ever find of thyself, and which in trial willmake all thyconfidentknowledgevanish; yet to a son of art, we have written that which never hereto— fore was by any so clearlyrevealed.”

56. This passage was evidently designed as a friendly caution against an over confident and presumptuous spirit and Eyrenaeus concludes his book upon Ripley, after a minute though eabalistical ac count of the operations, in the followingWords:

56. passage was as a frienllly catltio,n algainst an over confident and preand EyrenaetlS concludes his book upon after a mmute th<lUg'h cabalistical account of the m the foUlowmg

a metaIlhor, or else sure that sOlltlethilllg or other is SUI)pr'essed, which thou wilt without m will make all vanish; to a son we have written that which never heretoany so revealed. " all

“The cause of all these strange alterations in one glass, on one subject, with one decoction, without any laying on of hands, lies in the zlntemal disposition of the compound, which at the first is gross and earthly (St. Paul’s natural man, gentle reader) ; therefore in decoction it becomes very black, it being the nature of all moist gross thingsby the fire to acquire such a color. And this is according to the teachings of all philosophers;for, althoughthouseekest white and red, yet thou must at first make black, before thou canst make white profitably.

thelrefo.re in

“O happy gate of blackness, (2 Cor. vii:10,) which

4' cause of all these str,angre alterations m one on one with one without any lies m the internal dis;positio''n the ccmtpOunlt, which at the first is gross and AIUt.hlv natural man, it becomes very it the nature of all gross the fire to such a color. And this is acc10rdinll to the teachings alt:b.otlgh thou seekest white must at first make before thou canst make "0

art passage to 80 a cnlm,re thE!re:rore, whoever to this know this secret; for know this and know contrariwise, be this and be ign'oralilt

art the passage to this so great a change! Study, therefore, whoever appliest thyselfto thisart, only to know this secret; for know this and know all, and, contrariwise, be ignorant of this and be ignorant of all.

“But when once thy matter is become truly black, rejoice; for thisdeathof thebody willbe thequickening of the spirit and then both soul and body will unite into a perfect whiteness, which is our kingly diadem.” The death of the body, to which reference is here and elsewhere made in these Writings, is, of course, thatto which St. Paul refers in Romans vi :6, Where he calls it thedeathof thehotly of sin.

when once matter is become ; for this death of the will be the qn'ick,enof the and then both soul will unite into a which is our dUlde:m." The to which reference is here and in these wr:itiIJlgs, course, that to which St. Paul in Romans vi where he calls it thethe

"We may search the literature of .fi.l'l:J.U:Ln;y, E. we may search the world

8Ullpo,sed first matter of the phJrsic,al 1tJ!ag'n'U'm as we have seen, our trouble will vain. Moder'n cllleIJl1istry coutinues to elaborate its own fashion the innate metals without recourse to the Alchemists. The books of those still teach us even in could we find to read them. But will not teach us the secret; and if

“We may search the literature of Alchemy, says A. E. Waite, and We may search the world itself, for the supposed first matter of the physical Magnum Opus, and, as We have seen, our trouble will be in vain. Modern chemistry continues to elaborate after its own -fashion the innate potentialities of metals without having recourse to the Alchemists. The books of those old workers might still teach us something even in chemistry, could we find scientists to read them. But theywillnot teach us thegrand metallicsecret; and if

145 LLOHEMY mm was sncamnsi-s.

L8:ElCarlS, or any other ini:tia1red Al"1Clhiltllal:ldrite, have their ver'itable

cal the active op1eration ma,ter'ial to work upon. In metallic alCltlerrty that it was not mercury it was not sullpb.ut which the Turba tlleDl18elves as the foundation tion. In this other we know tkat the sul)Jelct is man, that the end is his that is the vase, and that his inner are the enerQt,es to be educed. There is no tfl'f'P.'Uli'lt 811bs:tarlce

The work is exclusively one of pUlrgatiolil, edl1catioJn, and We have to purge the impurit:ies, to and to raise the elein the that is to asy,

menta. after the cl.eaIlsilllgs,

one

apl)al'lmtlly no Hellvetius. Goldsnlit.l:Il '8 to whom arcanum. But the process the processes inlp.'I"iI)f' possibilitiElS which to within.

union the individual with the unilveI'Sal

the it is

Seton and Lascaris, or anyotherinitiated Celt, or any other Greek Archimandrite, have their veritable descendants today, there are apparently no Helvetius, no Delisle, and no (}oldsmith’sapprentices, to whom they will impart their areanum. But the process Psycho-Alehemical,andtheprocesses 0rgcmaAlchemi— cal whereby the interior possibilitieswhich abide in the souls and bodies of men may he developed into active operation are not impracticablefor want of 9. material to work upon. In metallic alchemy We know that it was not mercury and it was not sulphur of which the TurboPhilosophoe-umavailedthemselves as the foundation of their procedures in esoteric decoration. In thisotherAlchemy,we know thatthesubject is mam, that the end is his transmutation, that his body is the vase, and that his inner latencies are the energies to be educed. There is no foreign substance to apply. The work is exclusively one of purgation, education, and exaltation. We have to purge the impurities, to unfold the virtues, and to raise the ele— ments. Thus, the work, in the main, that is to say, after the preliminary cleansings, is wholly one of unfoldment from within. Even in its grand finale, the union of the individual withthe universal spirit, it is

are easier than the old way are the way poesy anonnxr urn ran LLOHIIKISTS. 147

it a will 'move

soul it is the 'which Grand is the for it is not not eternal war with in

the indlivi.dual which must seek the universal. the pOVirerful m:a.gnElt; the 'vital must return to the way maceration of :flesh i it is environment i it is not rel1WlC1:ati,on--IlLt and common sig:nijicIlLnce--by our 'a star amid the stars mortal , It is the and belLutiifyJing the :flesh i it is and is savage in our surour in

ascleudmtg i' and and hwnarlity

and her leadiIllg up to communion with the .LIJ V lllt:, and to pe:rmament immersion And not easy, when it is to ascend on the a of the year, and therefclre, not pos-

the individualwhich must seek theuniversal, thesoul God, the steel filingthe powerful magnet; it is the sparkdivine,the ‘ vital sparkof heavenlyflame,’ which must return to the ocean of light. Grand is the destiny, and the way after all is facile,for it is not the maceration of flesh; it is not eternal war with environment; it is not renunciation--at least, in its hard and common significance-—bywhich we shall gain our end, becoming ‘a star amid the stars of mortal night.’ It is by the perfeotionizing and beautifying of the flesh; it is by adjustmentwith higher environment, and by civiiizing what is savage in our surroundings; it is, in a word, by acquisition that our ‘cycle’ will ‘move ascending;’ and doubtless these thingsare easier thantheold way of asceticism. They are the Way of poesy and pleasantness, of joy and gladness, of divine delight in Nature and all her beauty,of felicity and humanity,leading up to communion withthe Divine, and to permanent immersion in beatitude. And how, therefore, not easy,when it is possible to ascend into heaven on the wings of a woman’s voice, singing in thespring of the year, and in the spring of being? And how, therefore, not possible when it is easy to enter Paraciise through the

open gladness and light of loving eyes.” Is this not plain enough for all students to understand!

eyes. "Is not , ancient of the

56. There a reJlnarbl)lelfl.lltlSio,ntclthetr'ipienfLtUJre of man in Plutarch's .MisceUanie:s, as it is and two deaths are rei'eM:"ed to as necessary for the of man to him into a state. passage is so that we copy it as a cur'iosity, nh!'lp.1"Vina' that the are upon the nature of man. In the J!.lnglulh tll"8.nslatioln, p'ubllished in Plutarch sometimes is made to use the word and for what is not

56. There is a remarkableallnsiontothetriplenature of man in Plutarch’s Miscellanies, (or Morals, as it is Vtra.ns1ated,) and two deaths are referred to as necessary for the liberationof man to bringhim into a right state. The passage is so peculiar, that We copy it as a curiosity, observing that the “Miscellanies” are full of the opinions of ancient philosophers upon the nature of man. In the Englishtranslation,published in 1694, Plutarch sometimes is made to use the word mind, and sometimes understanding, for what is not often called spirit: in some places he used the Word discourse as word, especially in Isis and Osiris apparently in the sense of John i:1. The passage to which we refer occurs in the tract entitled “Of the Faceappearing in the Orb of the Moon,-” to wit:

he used the di.'1,('J)1lr.M as in Isis and appalrently in the sense of John i :1. The passage to which we occurs the tract entitled the Face in the Orb the to

“The common opinion, and thatwhich most persons hold, is, that man is acompoundsubject; andthisthey have reason to believe. But they are mistaken in thinkinghim to be compounded of two parts only; for they imagine that the understanding (reason, intellect, intuition, religion,) is 3 part’ of the soul, but the understanding as far exceeds the soul, as the soul

"The commou and that which most persons man is a and this

the Now this the un1clermanding makes of which ple:asuJre and

is and· more cornp()Sltlon of the Sonl reason; but with the is the or principle \ and that of and vice. Of these three con· and the earth has the moon, the and the sun the understand· to the of man. ofthe deaths we the one makes two and the other one two. And the is in the and jm'isdliction of as the source of vege· .. ." which is the reason of our to her ...

for the other it is in the moon, orof

And as with the one the so with the other the celestial mercury inhabits. sUl1dEml;y and with violence the soul

dis,jOU1S the the soul. And this reason is also or bej7etting one man becomes when it is Now both the one and the other hallPeJllS a!ccolrdJing to Nature follows several pages explanat;ioDS, and we passage:)

is better andmore divine than the body. Now this composition of the Soul withtheunderstandingmakes reason; but with the body, passion; of which thisis thebeginningor principleof pleasure and pain, and thatof virtue and vice. Of thesethreeparts, conjoined and compactedtogether,theearthhas given the body,the moon, thesoul, and the sun the understanding to the generation of man. Now, of the deaths we die, the one makes two of three, and the other one of two. And the former indeed is in the region and jurisdictionof Ceres, (theearth, as the source of vege~ tation,) which is the reason of our sacrificingto her.. As for the other death, it is in the moon, or region of Proserpine. And as with the one the terrestrial, so with the other the celestial mercury inhabits. This suddenly and with force and violence plucks the soul from the body; but proserpina mildlyand in a long time disjoins the understanding from the soul. And for this reason is aiso called the only begotten, or rather,begetténg one atone;forthebetterpart of man becomesalone, when it is separated by her. Now both the one and the other happens according to Nature thus: (Here follows several pages of mystical explanations,and we encounter thispassage:)

150 ALOHIXY um rm: noasnxswe

“The soul beingmoulded and formed by theunder~ standing, and itself moulding and forming the body, by embracingit on every side, receives from it an impression end form, so that, although it be separated both from the understanding and the body, it nevertheless so retains still its figure and semblance for a long time that it may with good right he called its image .The understanding is that which is sovereign over all the rest, and cannot be made to suffer by any.”

•• The soul moulcled and formed the stainding, and itself mO'llIdmg and for:miIJlg the it on every it an imso pressictn and from the ne"erlthe]Ll"_'l8 so retains still its time it ..... The sov'ereim over all the any."

not think that the was an 1\h'ste:ries. but he either was such an or he th(lro'uglily understood their which will also to the quo!tati:ons

I do not thinkthat the claim has ever been made that Plutereh was an initiate of the Eleusinian Mysteries, but he either was such an initiate or he thoroughlyunderstood theirteachings which will also help to explain the quotations made.

The Invocation to in the M"y'SteJries was:

The Orphie Invocation to Ceres, in the Eleusinisn Mysteries was:

TO CERES.

“O universal mother,Ceres famed, August, the source of wealth,and various named: Great nurse, all-bounteous, blessedand divine, Who joy’st in peace; to nourish corn is thine. Goddess of seed, of fruits abundant, fair,

in peace; to nourish com is of

to made

is that cannot has ever

it and the it and semblance

ALOHBKY

AND

THB

ALOBBJlJSTl1.

Harvest and threshingare thyconstant care.

lSI

ALOHEIIY AND rim ALCHEIIISTS. 151

Harvest and thJ'es]linll are os.;v, queen, Who dwell'st in Eleusina's all who belllignlant

Lovely,delightful queen, by all desired, Who dwell’st in Elensina’s holy vale retired.

Nurse of all mortals, who benignentmind

First oxen to the

And gave to men what nature's wants l"ecmire.

First ploughing oxen to theyoke confined; And gave to men what natni-e’s wants require, Withplenteous means of bliss, which all desire.

With means of which all desire, In verdure in Assessor of Rejoi,cing in the 'l"P,anel'l'l'

Whose nature

In verdure flourishing,in glory bright, Assessor of great Bacchus,bearinglight: Rejoicing in the reapers’ sickles,kind, Whose nature lucid, earthly,pure, we find. Prolific,venerable, nurse, divine, Thy daughterloving,holyProserpine.

A car withdragonsyoked ’tis thineto guide, And, orgiessinging, round thythroneto ride.

And was an Initia1te

to throne to ride.

constant care. all CleSUelCl., sin:ging, round

Only-begotten,much-producing queen, All flowers are thine,and fruits of lovely green. Swelling and pregnant, leadingsmilingPeace; Come withfair Concord and imperialHealth, And join withtheses.needful store of wealth.”

All flowers are green. and pre:gmmt, lea1ding slnil:ing Peace; with fair and imper'ial with these a. store "

goes still further to prove to us that Plutarch

EleusiIlian is the tha.t to the invocation

What goes stillfurtherto prove to us thatPlutarch was an Initiate of the Eleusinian Mysteries is thefact that the explanation to the invocation of death is

152

152

ALOHEKY

AND TBl!l ALCHEKISTS.

ALOHEIIY AND THE .AI.+CHli1flS’l'8.

exactlythe same in the Orphic Hymns of the Invocations as that given by Plutarch, namely, the twofold death.

TO DEATH.

the naJnel:y. the two-

“Hear me, 0 Death,whose empire unconfined Extends to mortal tribesof every kind.

J!lX1tenID to thee the of our

Whose absence lenlgtltlenls

the same in the Orphiic ElYDlDS cations as which the soul holds :#

On theetheportion of our time depends, Whose absence lengthenslife, whose presence ends.

Thysleep perpetual bursts thevivid folds

By which thesoul attraetingbody holds:‘

C011DJI10n to age, no'.""',,',,, works is .IlU..l'''W'CI..

CleJrnellcy can all··deistrlilctive rage.

jUl1grneIlt is alone.

SUIlpliant arts

the purpose of No vows

Common to all, of every sex and age, For naught escapes thyall-destructive rage. Not youthitself thyclemency can gain, Vigorous and strong,by theeuntimelyslain. In theetheend of nature’s worksis known, In thee all judgment is absolved alone. No suppliant arts thydreadful rage control, No vows revokethepurpose of thysoul.

0 blessed power, regard my ardent prayer, And human life to age abundant spare.”

prElCe(!inlgo"lines is well eX(lellent treatise en-

‘What is said in thisand the preceding-linesis Well explained by Porphyry in his excellent treatise entit1ed"‘Au;m2lz'ariesto the Perception of Intelligibles,” viz: “That which nature binds,nature also dissolves; and that which the soul binds, the soul likewise dis-

57. In II the follo1v:inlg passagElS occur: the

57. In P1utarch’s “Banquet of the Seven Wise Men,” thefollowingpassages occur:

"""'_AA Thales has asserted the all the and most noble the it is no wonder that the most commendable acts are an power. as the is to the soul; Na'tul'e, theresoul in the

“Since Thaleshas asserted thebeingof a soul in all the principal and most noble parts of the universe, it is no wonder that the most commendable acts are governed by an overrating power, for as the body is solves. Nature, indeed, bound the body‘ to the soul; but the soul bindsherself to the body. Nature, therefore, liberates the body from the soul; but the soul liberates herself from the body.” And again, in the next sentence, withespecial reference to what Plutarch says:

“Hence there is a twofold death; the one, indeed, universallyknown, in which thebody is liberatedfrom the soul; but the other peculiar to philosophers, in which the soul is liberated from the body. Nor does the one entirely follow the other.” The meaning of thistwofold death is as follows: Though thebody,by the death which is universally known, may be loosened from the soul, yet while material passions and alfeetions reside in the soul, the soul willcontinually verge to another body, and as long as this inclination continues, remains connected with the body. But When, from the predominance of an intellectual nature, the soul is separated from material afiections, it is truly liberated from the body; though the body at the same time verges and clings to the soul, as to the immediate cause of its support.”

mysteI'y and it shows that InitialGe but also an AI-

Here we have an awful mystery and it shows that not only was Plntarch an Initiate but also an Alchemist, forhe understood this,thehighest Alehemical process thatcan be known to any being.

1.54 ALCEEMY

AND THE ALCHEKISTS.

the organ of the soul, so the soul is an instrument in the hands of God. (In the previous extract this is called theunderstanding.) Now as thebody has many motions of its own, proceeding from itself, but the ‘nest and most from the soul, so the soul acts some thingsby its own power. But in most thingsit is subordinate to the will and power of God whose glorious instrument it is.”

is the of God. the un(lerstanding.

so the soul is an insltnunlent in the extract Now as the its own, from the best and most from the so the soul acts some own power. But in most ordinate to the will and power of instrument it is. "

In the “Discourse concerning the Daemon of Socrates,” Plutarch introduces a speaker as saying:

the organ the the Daemon In the " Plutarch a as not the as to some un,derstandilng, or

or pleiEl.Su:re be'comes irratjiomlL mix

for some life whole frame is p.m·Mlnb\d pW'lSiOin; others are

.. soul hath some of reason reason is used for the that the ; in other the ; a man cannot a man it; but as much as she mixes with flesh is; and into

remains witho\lt the it of the man '8 head. like a

down extremest to

“Every soul hath some portion of reason (here reason is used for the understanding, that ‘is, the spirit; in other Words, the spirit of God) ; a man cannot be a man without it; but as much as she mixes with flesh and appetite is changed; and through pain or pleasure becomes irrational. Every soul doth not mix herself alike, for some plunge themseives into the body, and so in thislifetheirwhole frameis corrupted by appetite and passion; others are mixed as to some part, but thepurer part (theunderstanding,or mind) still remains without the body; it is not drawn down into it, but it swims above, and touches the extremest part of the man's head. "Bis like a cord to hem up;

the that is plungEld intothe but the is the think it is within as the reflected a to be in the ; but the more who know it to be call it Daemon."

as long as it proves obedient, and is not overcome by the appetites of the flesh. The part that is plunged into the body is called the soul, but the uncorrupted part is called the mind, and the vulgar think it is withinthem, just as theyimagine the image reflectecl from a glass to be in the glass; but the more intelligent, who know it to be without,call it Daemon."

Plutarch makes to death it may not be amiss to look and understand death as ll!Te:a.test of all Initiates and understood

as as it ObEldiElnt, and is not overcome anee, even as The to be and the from to

Plutaroh makes reference to death and it may not be amiss to look at, and understand death as the greatest of all Initiates and Philosophers understood it. I refer to Apollonius. He

“There is aw death of anyone, but only in appearonce, even as there is no birthof any, save only in seeming. The change from being to becoming seems to be birth, and the change from becoming to being seems to be death, but in reality no one is ever born, nor does one ever die. It is simply a beingvisible and then invisible; the formerthroughthe density of matter, and the latter because of the subtlety of being-— being which is ever the same, its only change being motion and rest. For beinghas thisnecessary peculiarity, that its change is brought about by nothing external to itself; but whole becomes parts and parts become whole in the oneness of the all. And if it be

I refer to He says: anyone, in appearany, save in to seems seems to be in no one is ever nor does one ever die. a then ; the former and the latter because of the of DerU2-which is ever the same, and rest. For has this necessary that its is about external to itself; but whole becomes and whole in oneness of the all. And if it be

156 ALCBlDIY AND TBB ALCBBMIsTS. are ign:orlmt

156 Ancnimv AND THE ALCBEMISTS. asked: What is this which sometimes is seen and sometimes not seen, how in the same, now in the dif~ ferent?---it might be answered: It is the way of everything.here in the World below that when it is filled out with matter it is visible, owing to the resistance of its density, but is invisible, owing to its subtlety,when it is rid of matter, though matter still surrounds it and flows through it in that immensity of space which heme it in but knows no birthor death.

“But why has thisfalse notion (of hirthami death) remained so long without a refutation? Some think that what has happened through them, they have themselvesbrought about. They are ignorant thatthe individual is brought to birththroughparents, not by parents, just as a thing produced through the earth is not produced from it. The change which comes to the individual is nothingthatis caused by his visible surroundings, but rather a change in the one thing which is in every individual.

is this which is seen and sollnetiml9S not seen, now in the same, now in the be answered: is the way in the world that when it is out with matter it is to the reits but is to when it is rid surrounds it it in that space which hems it in but knows no has false remained so without a that what has indlividu,al is to birth th.'f'(J'Ur.rh. p:arelo.ts, not throul7h the earth is not The which comes to the individual is that is visible sUlrrouDidjIJlgB. but rather a in the one which is in every individual.

I' And name can we

'Tis it alone that acts and .... ,.... ".... blilColrnmlg own But

“Ami what other name can we give to it but primal being? ’Tis it alone that acts and suffers, becoming all, for all, through all, eternal Deity, deprived anti wronged of its own self by names and forms. But this

is a less serious a man be bewhen he has from man to state not the de!ltnmtiion nature. is that 80 far death you to honor it and reverence The way for to honor is now to leave the one gone to was to Valeri,us, to enable to bear the loss of his set to work to the ruler over those in your as you were wont to do. It would be a for such a man as you to owe your cure to and not to reason, for time makes even common cease to The is a and gre,atest rulers he is who first can rule And how is it to wish to what has broiUglilt to pass will T there's a law in there is one, and it is God who has apthe man will have no wish to to such a wish is and counter to the but he will think that all that comes to pass is a On! heal Y011rB,elf, to the wretched and console them; so shall you your tears. You sh'Ould not set your woes

is a less serious thingthan that a man should be bewailed, when he has passed from man to God by change of state and not by the destruction of his nature. The fact is that so far from mourning death you ought to honor it and reverence it. The best and fittest way for you‘to honor deathis now to leave the one who’s gone to G013, (this was Written to Valerius, to enable him to bear the loss of his son,) and set to work to play the ruler over those left in your charge as you were wont to do. It would be a disgrace for such a man as to owe your cure to time and not to reason, for time makes even common people cease to grieve. The greatest thingis a strong role, and of the greatest rulers he is best who first can rule himself. And how is it permissible to Wish to change what has beenbrought to pass by willof God? If there*6; a law in things,and there is one, and it is God who has appointed it, the righteous man willhave no wish to try to change good things, for such a wish is selfish, and counter to the law, but he will think that all that comes to pass is a good thing. On! heal yourself, give justice to the wretched and console them; so shall you dry your tears. You should not set your private woes

ALCHEHY AND run snonnursrs.

cares

above your public cares, but rather set your public cares beforeyour private woes. And see as well what consolation you already have! The nation sorrows with you for your son. Make some return to those who withyou; and thisyou will more quicklydo if you cease from tears than if you stillpersist. Have not friends? Why! you have yet another son. Have not even still the one that’s gone? You have!-—will answer anyone who really thinks. For ‘thatwhich is’ cioth cease not—-nayis just for thevery factthatit willbe for eye; or else the ‘is not’ is, and how could thatbewhen the‘is’ dothnever cease to be?

your are

cares, rather set your nri,va1te woes. And see as what alre&aly have! The

sorrows

your son. Make some return to who weep with you; you will more quilckl.y do if you cease tears than if you still Have you not , ! you have another son. you not even still the one You have I-will answer anyone who For •that doth cease the very fact that it will be for aye; or else the • is how could that be when the •is' doth never cease to be' it will you fail in 'Tis true. You fail in

to your ; nay more, you to him as well. Would 'st know what is , make me and send me to company with and if you will not the on it is idea me than "

“Again it will he said you fail in piety to God and are unjust. ’Tis true. You failin piety to God, you failin justice to your boy; nay more, you failin piety to him as Well. Would’st know what deathis? Then make me dead and send me oif to company withdeath, and if you will not change the (iress you’ve put on it (thatis his idea of death),you will have straightway made me better thanyourself.”

58. We need not be told that there were false Alchemists, We have admitted thisbefore;boththosethat were simply mistaken and those who imprudently imposed upon the puhlic. We contend that, notwith-

58. We not be told that there were false AIChe!mliBts, we have this before; both those that were mistaken those who imlPrtldently upon the We contend

ALOEIIIY AND THE ALOHEMI811 X59

standing the bad reputation of this class of self. seekers, the genuine Alchemists were students of Nature, as they are to-day, perfectly honest in their purposes, aiming at the summum bcmum; and it may be well for those who in this age refuse all credit to their pretensions not to deny at the same time that God has placed within the reach of every man a. true good, however difieult its discovery may be, or rather, however slow and apparently unwilling men may be to believethatit can he found in a true life. No one denies, indeed, theoretically,the value of a. true life. It is universally admitted to be indispensable to a happy life, but almost all men placesomethingelse as first in order, although, when examined, that somethingturns out to be only a. means to an end, whereas in a true life both the means and the end. unite and become one.

bad this class of the were students of Nature, as are honest in their aiIlnwlg at the summum and it may those who in this age all to prEltellSi()Ds not to at the same time that within the reach of every man a true however its mayor however slow and men may to that it can be found in a true No one ..... ",,,',,,..., tlileoireldcllllJr, the value of a true is unilvel'SalLy a(lmi·tted to indlisp!emmb.le to a sotnethiIllg else as in altJllou.gh. when cxa.milled, someturns out to be a means to an whereas in a true the means and the end become one.

“The key, therefore, to a true life is nothing else but a true life itself; and this is the root of all philosophy which aims at the elevation of man, and, in fine, it is the root of truth itself, or rather it is root, body, and branches.

59. In vain, therefore, do men go out of themselves

tbElre:l:ore, to a true life is else ; and this is the root of all at the man, in it is the root of truth and brslJlcliles. or rather it is men go out

for thatwhich can only be found uvithin; and as this is boththe oldest and newest truth in the World, so is it the most simple and while yet it is the most hidden and secret thing in the worid,—open and simple to those who accept it in its own spirit; but dark and obscure when sought for as somethingto be found abroad, and to be escplained and understood, as the expression is, sensuously.

the eXlJlreSl!ion

60. Yet as often as reference is made to what may seem thesimplicity of the work, we feel obliged to repeat that this is but the way; the end being, as we understand the matter, a further development, and reward of those who “persevere to the and in welldoing.” (Rev. ii:26.)

60. Yet as often as is made to what may seem the the we feel to that is but the way; the end as we understand the a and those who to the in wellii

•• We admit that the processes are those of a ;" says

A. E. Waite: .. we may also allow that the prl>celdUl:'e is one of in a but these admissions wit;hst;an,ding, it is no less in appearance to trallStig:uration of outvvard hunlanity will a spJ.enlior ofmaterial because a similar to accompany, ar1;ifillial

that can and as this is both the oldest and newest truth in the so is it the most and open, while it is the most hidden and secret in the and to those who it in its own ; but dark and obscure when for as to be lI,UlrOll,lU, and to be as or was in

“We admit that the processes of Mysticism.(Alchemy) are those of a spiritual development;” says A. E. Waite: “we may also allow thatthe procedure of Alchemy is one of physicai evolution in a given department of Nature, but both these admissions notwithstanding,it is no less grotesque in appearance to infer that the transfiguration of outward humanity will take placeamidst a splendor of material light because 9. similar manifestation accompanied, or was supposed to accompany, artificial transfiguration in

ALGHEMY AND THE ALCEKMISTS. 161

minerals. The n.'-CCU.ll;; docof supposes a and kindred mode in all del:>artmen1ts even here there is an

To become with the Hermetic we must realize that in the spirit111al order is the of our nature into its own kind; it is the of evolution in the of manj while the devrelopm,ent is the of both. do not look for the in the bec:amle that achievement

not a

to the alone have

a hUDllanity to come has been a but it is a consequence the of an Arcane law which has a varied field and is in the the Even in the metallic it is chemical process, it is the a prj.nciple to matter which is known masters

thekingdom of metals and minerals. The Arcane doctrine of correspondence supposes a parallel method and kindred mode in all departments of Nature, but even here there is apparently only an inadequate justifieation. To become identifiedwith the Hermetic standpoint, we must realize that department in the spiritual order is the opewing of our nature into light after its own kind; it is theantitype of physicalevolution in the body of man; while the system of metallic development is theshadow of both. The Mystics (Alchemists) do not look for the manifestation of a splendor of light in the perfect humanity to come because that achievement has been eompassed in a department of esoteric mineralogy, but because it is a consequence of theoperation of an Arcane law which has a varied field of operation, and is founded in the thingsof the spirit. Even in the metallic region it is not a merely chemical process, for it is theapplication of a principle to matter which is known only to the masters of son}. Spiritual hierophants alone have been true adapts in Alchemy.

true in Aillhemy

“We have fashioned God in man’s likeness. Now we must recreate man after the image of our ideal God. And he comes before us in the archetypal or

«<We have God in man's likeness. Now we must re-create man the of our ideal And he comes before us in the or

m)rthl)loliriCld world as an emanation the 'the Parasu-Rama and Mahidi of Indian and Arabian' nr;()DllOOV .

niythologicalworld as an emanation from God, the Prince of Heaven, ‘the longuexpeeted Parssu-Rama and Mahidi of Indian and Arabian’prophecy.

“The ideal man is theLord of Fire, theChildof the Sun} he has a divine mission from above. He is Apollo, he is Hermes, the son of Maia; his heroic spirit mingles with the stars. He is the most eloquent of speakers; chains of gold flow from his mouth; he is 3 sweet-voiced musician. ‘in a worti, all religions have him, and confess his universality.’ When he manifests, or develops, ‘theuniversal globeshall enjoy the blessings of peace, secure under the mild sway of its new and divine sovereign.’ He is ‘a young man of high stature, taller thanthe rest.’ ”

the bleslSinlSS its new and peace, secure the mild sway He is 'a young man than the rest.' "

•• The ideal man is the Lord of the of the he has a divine above. He is LLl"V.LlV, he is the son of Maia; his heroic with the stars. He is the most flow ; he is he all a sweet-VOllce:Q have musician. • In a and confess manif'ests, or 'the universal a

When the Alchemists the the mean im'moM:aJit.'v_ alt:!lotlgh there is an Elixir for the prclloJl1gfLti<lD life; when to the stone the virtue the cure all

as one

DSl'laHv mean to a lI'u"a1tii"'A nature to and thus its peI'pel;uit;y; when tell us that the stone is the "cut-throat covetousness all mean

When the Alchemists speak of a long life, as one of the gifts of the stone, theyusually mean immortality, although there is an Elixir for the prolongation of life; when they attribute to the stone the virtue of a universal medicine, the cure of all diseases, they usually mean to deny a positive nature to evil, and thus deny its perpetuity; when they tell us that the stone is the “cut-throatof eovetousness and of all evil desires,” they mean that all evil affections disappenr

in the of

in thelight of truth, as darknessyields to thepresence of light.

81. They cultivate simplicity of life as a positive good, and systematically avoided all excessesjaii extremes. They even warn those who seek the stone to pursue their studies with an unanxious patience and moderation; at the same time, however, they tell theseeker thathis search must on no accountbe intermitted. Here, as elsewhere, they guard against extremes, cautioning the student neither to let his “matter grow cold” nor “to burn his flowers withtoo much heat. ” i

to the presence as darkness to

and 62. younger brothe:r, too a middle in Nature betweElD the air and the so the rec,ogniticlD

61. cultivate sinlplicit;y of as a avoided all excesses-all • .extremes. even warn those who seek stone to pursue their studies with an unanxious and moderation; at the same tell the seeker that his search must on no account be intermitted. as exstudent neither to let his burn flowers with too tain mean in his own nature may protect him from all vicious and secure the gr()und of even here a mind in a "

added

a cer-

62. Thus, to themaxim,know thyself,theyadded its younger brother,nothing too much; for as man occupies a middle position in Nature between the air and the earth, so the recognition and possession of a certain indescribable mean in his own nature may protect him from all vicious extremes, and secure the best ground of hope even here of a “sound mind in a sound body.”

63. By the transmutation of metals, the Alchemists meant the conversion of man from a lower to a higher order of development; thatis, from what is commonly

63. the transnmt,ati(m of ...".'.....", the Alchemists meant the conversion of man from a to a order what is cOlnmonlly

164

a to a spi,ritnal used and make known their

these much cannot pre-

writers in one in U'IliNU1"" one voice deJllyiing that is any absowhere all

rm: Anommxsrs. called a natural, to a spiritual life, thoughthesemuch used and little understood expressions cannot preeisely make known their true meaning. By “fires” and “menstrmnns,” and many such expressions, they intended to signify the powers of nature; which, though separated in “numbers,” were regarded as Working in one nature, and therefore in unison, the writers with one voice denying thatthere is any absolute disorder in the works of God, where all “discord is harmony not understood.”

disl)rdler in the works is hall"ID(lDy not unlder'stolod."

There is much mi:sUIldeirst&n1diIllg as to the term • and it may be well to turn to A.

E. Waite who

There is much misunderstanding as regards to the term “cmwersion,” and it may be well to turn to A. E. Waite who gives us an explanationof theseterms.

and .. numl'ltl'l1mml'l_" and many such eXIpreiSSioDJs, intended the powers of nature j in " were should

us an these terms. it is of the we

" Spiriltual1y

between the mYistic:al dlootl'ine reg'enE,ration aud the faseinill,tiIlg IEigellds which are COIICeJrned with the soul's tra.veJllings, Pneuma and same manner it is necessary also to between the sul>jec}ti,re rest in and that hillltOT'V and revelation which is concerned with the land souls. The new birth has uo traceable either to the age or the we have the

“Spiritually,it is of thehighest importance thatwe should distinguish between the mystical doctrine of regeneration and the fascinating legends which are concerned with the sou1’s travellings, and the metamorphoses of Pneuma and Psyche, after much the same manner that it is necessary also to distinguish between the subjective rest in God, and that great body of traditional history and glamorous revelation which is concerned ‘with the land of souls. The new birth has no traceable relation either to the age or youth of the spirit. Until We have fathomed the

myslteri.es of and have attained in it to an be in vvho before are reason, to say that there is no such connection. There is a and an int;er··reJ[ation betvveen all that to the as in nhii",,,tiVl> life there is no so in i'l'l.t,l'!t'tllt' substance there can be no unrelated truths. But man must be born in the sense and the does not mean that he must be reind vvhether on earth or in another even if reincarnation be othervvise an imlisJpellsable the eternal ; but that upon this earth and in he must become a new Ct'eature. If vve statement as the and embra.ciD:g the of fundamental process vvhat are we to understand bel)Ol]nmlg a nevv creature' Hovv it us to unmake or remake vvhat law or we cease to be that we have been and attain to which we are not' Do the terms the statement a process which is at all to man , the true ansvver to these vvill be best reached a to

mysteries of being, and have attained in God to an all-embracing knowledge of ourselves, it would be unbecoming in those who before all things, are governedby Divine reason, to say thatthereis no such connection. There is a harmony and an inter-relation between all things that belong to the spirit; as in objective life there is no isolated facts, so in interior substance there can be no nnreiated truths. But that man must be born again in the deep sense of Christ and the mystics does not mean thathe must be reincarnated, whether on earth or in another planet, even if reincarnationbe otherwise an indispensable part of the eternal plan; but thatupon thisearth and in this planet, he must become a new creature. If we accept this statement as containing the keynote, and embracing the actnalityof this fundamental process of Mysticism, what are we precisely to understand by becoming a new creature? How shall it be possible for us to unmake or remake ourselves? After what law or principle shall we cease to be that which we have beenand attain to bethatwhich we are not? Do the terms of the statementrepresent a process which is at all possible to man? Perhaps the true answer to these questions will be beat reached by a reference to

166 ALCHEMY AND THE ALOEEMISTS.

ALCHEKY AND THE ALCHEMISTS.

the new is a of literature which COIltains and it is written themselves and for the have the process of as the literature is sullstlmtiaUly are empl()yed have inlike that

these ex- and manif,esUltio!n the terms mous as to the Not but the desicripti10ns so as we COIlc!ll<!e that the new the the ph;yslcal man, an instant, the so is

the operation of the new birth. There is a large body of literature which contains the experience of the life within, and it is written by those who, happilyrfor themselvesand for theworld, have passed throughthe process of regeneration as throughthewhite waters of baptism; and that literature is substantially unanimous as to the mode and manifestation of these experiences. Not only by the terms that are employed but by the descriptions so far as they have been interpreted, we conclude thatthe new birth,like thatof the physicalman, though the fermentation and gestation thereof may extend over many days, is accom~ plished with a certain suddenness. Even as in A1chemy the operation of the fire and furnaceproceeds during the mystical space of what is called the philosophical year, whereas the transmutation of the elements is accomplishedby the change of an instant, as it were in thetwinklingof an eye, following at once on the projection of the powder or stone, so is this pneumatic transmutation accomplished without let or hindrance, and the man is made anew. There are two Words which are especially applied by the Mystics (Alchemists) to this process, and both are in direct relation to the suddenness of its nature. It is known

over many is accomEven as in .AItion thelre<)f may pli:shed with a certain su(ldennless. the of the fire and plroceled8 the space what is called the year.1 whereas the elements is the as it were in the an eye, follovvm:1l at once on the the or pn,eUIltlatlc tI'arumnltal;ion acc1om)11isJl1ed without let Qr hUld178n,Ce, and the man is made anew, There are two which are the to this process, and both are in direct suddenness nature. is known

167

suddenly in the seer. a dark

to our hands.

as an illustration; it is likened unto the pours the It is the of the wondElr upon the turbid blackness of waters. It is the sudden :flash which followed the Fiat when bosom of chaos was the vivid of the creative beam. we seek in moderate a illustrathe electrical energy will be the old unclean and almost those

"The process comes also before us word conversion. It is the common and cOIlve,ntiional name; it has become almost the out all apl)lic:aticm

who have misused it. is many, and many cases, a synonym cant in seILtilneIlt in for the outward chalk and the whited

“The process comes also before us under the old word conversion. It is the common and conventional name; it has become almost intellectually unclean under the manipulation of many hands, and almost out of all application has it been distorted by those who have misused it. It is with many, and in many cases, a practicalsynonym for cant in sentiment and vulgarity in religion, for the outward chalk and the inward refuse of the proverbial whited sepulchre. And yet, after all, the name is not onlygood and true, accurate and phiioeophical,but it is in many ways the

and ways the it is in

and the haplpiest

It has in some resJPoo'ts is term

to that ness which must I/:r{)wt,n fc)IlCIWS upon

mV.liltAl"V of Ilr()wt:h in upon the new even as into The reg;enieratiolll, b!owcever, is more ..,"ri'tn", eX)lalllathe

brlngJLDg forth a new life. statement there is one manH'est COD,clusiolll.

a second birth presupposes a there is one is COIlce:ive,d. and that is life. Thus the new in the the COltlSeqment upon this is

COIlIlJD'llDicat;ed. and even as in the phJrSlc,al order it is im]possibLe that we should oUIl'8e:lves. so in the the there is no

An older than truth make

we must have and this manner were instructed in the "' u their meltall.ic mask

this scope than it the uplifted

Pneuma; at back of laboratories there is a

best and the happiest which could be oflered for this application. It has in some respects wider scope than is possessed by the term regeneration, for it might be taken to includethatdeep mystery of growthin godliness which must follow upon the new birth, even as growth follows upon birth into physical being. The word regeneration, however, is more vividiyexplanatory in its character, for a second birthpresupposes a second conception. Now, thereis only one thingwhich is conceived,andthatis life. Thusthenew birthis, in the first place, the infusion, and, in the second, the bringing forth of a new life. Consequent open this statement there is one manifest conclusion. All life is unattainable and communicated, and even as in the physical order it is impossible that we should beget ourselves, so in the harmony of the spirit there is no spontaneous generation. An older science than biology has enunciated this truth after the bizarre fashion of its veiled masters. To make gold, say the Alchemists, we must have gold, and they who spoke after this manner were instructed in the deep things of life and of spirit. Behind theirmetallicmaskthere is the face of Psyche and the uplifted intelligence of Pneuma; at the back of their laboratories there is a

ALOBl£Y AND THE ALCHEHISTS.

entrance to the their is a 'mElt&lph(lr the phillosolphical which is not the but a an aurum must possess that have who have in any it is like unto a certain kiIlLgdom which our fOI-estlollirn to us-it is not this world; it order of the celestial life of the is communicated and even as no person can add a cubit to his so is it imlPossible any our own to geIlerillte the bios of be-

54. The curious reader may see much of very SUI)jellt alrtijici.lr,lly illustrated in the fourteenth and of translation the Travels of Wilhelm where the St. .l'l,I;l&'Ul:t:.

harmonies to those who out tune" to come into the OB'l.8fl'lt C;[l'l2£:Oflt: for was a .Alchemist in knew very well how to screen his syrnl)(dism; which even with all

54. The curious reader may see much of this very subject artificially illustrated in the fourteenth and fifteenth chapter of Carlyle’s translation of the Travels of Wilhelm Meister, where the Son of Ame, St. Christopher,personates Nature, reducing ailminor harmonies to itself, and compelling those who “play out of time” to come again into the general concord; for Goethe was a cunning Alchemist in his way, and knew very well how to screen his thoughts in symbolism; which even Jeffrey, with all his talent,

not see as upon W'lh<.I MeistElr in the Review su1ficilently shows.

could not see through, as his criticism upon Wilhelm Meister in the Edinburg Review sufficientlyshows.

In a word or two remembered in what we to pro>batlilit;y that the wri'ters intElndEld to to and in nature; and more es}:looilally the Love in man., and that the three sometimes called and at called to their so-called three the chief of an "illSejpal·able oneness" of inexpllica,ble way.

two" ClompO]tleIlts," each which its kind a or likewise other two onto the first in some pOlliSib.LY to an J.mllLgIDlatrve reader not altogeithclr iI1COllce:ivalble.

In saying a word or two of theFires, andthisshould he remembered in what will follow, we only wish to show 8 probabilitythat the writers intended to refer to the powers‘of and in nature; and more especially the Love in man, and that by the three fires, sometimes called menstmums, and again, at times, called dissolvents, they referred to their so-called three principles, or trinity in unity, the chief being of an “inseparableoneness" (theexpression of Eyrenaeus) yet having two “components,”each of which beingin its kind a fire or Inenstruum, composed likewise of other two components, passing onto the first in some inexplicable way, though possibly to an imaginative reader not altogether inconceivable.

65.

• we suppose to be sYlnbl[)lu:ed as the active and p81!lShre prin.ciplJes

UBI.ure. or cause and effect in onle-SEllI· exiiSt€inC1tl, and these same we suppose. are to in the synrlbolicfLlly his own stm1ies the dethe he is led to an nature;

65. The “components” We suppose to be symbolized by Sol and Luna, as the active and passive principles of nature, or cause and effect included in oneselfexistence, and these same principles, we suppose, are alluded to by Goethe in the fourteenth chapter of Meister’s Travels, where, undoubtedly,the authordescribessymholicallyhis own studies into the depthsof nature; in the prosecution of which he is led to an

ALCHEMY AND THE ALCHEMISTS. 1?].

extraordinary spectacle, in which he sees “male and female forms (the“eomponents”),of gigantic power, in violent postures,” which, he says, “reminded one of that lordly fight between heroic youths and Amazons, wherein hate and enmity at last issue in mutually regretful alliance.’ ’

spectaCle, in which he sees , of power, in he says, one of between heroic and wherein hate and at last issue in mtltually r1egt'etJEui alliauce. "

66. These two principles are the two “great luminaries” referred to by Espagnet, there being nothing in nature without them, though the Words S01 and Luna are applied to a great multitude of doubles beside what are sometimes called jnatura naturans and .natzcra natzmmta;as, nature and man, etc.

66. These two are the two aries" to there in nature the words Sol and are to a multitude doubles what are sometimes natura naturans and natura as, nature and man, etc.

67. the same two pri.ncipleis, and in one as LVI1V",'''S

67. Eyrenaeus speaks of the same two principles, and refers to their harmony in one thing,including themboth, as follows:

"The these writelt'S thus of one, or three wit;hOllt reader what the sornet,hiIlg8 "ttl'"

the when are dis,iw£tled, do transmute the aforesaid mertheir own ferment, their own nature; the assimilates all that nOtlrishes it to own struum vaIlislleS, that then our me:rcl1,ry or it is BWiul()weid up in the

“The bocZz'es”——everywhere thesewriters thusspeak of one, two, or three somethings, without telling the reader what the somethings are——“the bodies, when they are dissolved, do transmits the aforesaid merenries, by their own ferment, into their’own nature; for the fire of Nature assimilatesall thatnourishes it to its own likeness; and then our mercury or menstruum vanishes, that is, it is swallowed up in the

and all makes but one uniintimate and the mercury ma,ter'ial nrincinle of the stone j our mercury it was of three me:rC1ltries) had in it two which were and the essential to and Luna j not to the stone; for Nature would these two out it decoction; but when the are dissolve<l. are transmuted the mercury that disl801lve,d then there is no more repugnancy in then is no a between .fl/,iF:lAf'ficW and but all become essential,

solary nature, and all together makes but one universal mercury, by intimate union, and the mercury is the material principle of the stone; for before our mercury (as it was compounded of three mercuries) had in it two which were superficial, and the third essential to S01 and Luna only; not to the stone; for Nature would produce these two out of it by artificial decoction; but when the perfect bodies are dissolved, they are transmnted with the mercury that dissolved them, and then there is no more repugnancy in it,——— thenthere is no longer a distinctionbetweensuperficial and essential, but all becomeessential.

&( And is that one matter of stone; that one which is the of all wonders.

“And thisis that one matter of thestone; that one thingwhich is thesubject of all wonders.

"When thou art come to then shalt no more discern a the dissolver and the for the water shall neither ascent nor delroe:nd, go out nor in but the shall accompany and the color ... the mature is insepar\"'J:"U""J; 80 that shalt never see them sev'ereid one from the but shall discern them and the eye more "

“When thou art some to this, then shalt thou no more discern a. distinction’between the ziissolver and the dissolved, for the water shall neither ascent nor descend, go out nor in alone, but the fire (spirit) of Nature shall accompany it, and the color (nature) of the mature sulphur, (the perfect,) which is inseparahlyjoined, shall tincture thywater (spirit) ; so that thoushalt never see them severed one from the other, but shall discern themby the effect, and by the eye of thymind, more thanof thybody.”

67. of what

the reader is at last thrown upon the mind" the cOInprellen.sio,n of reader should remember the many made the different

PA1"11A1lv tells us

67. Thus thereader is at last thrownupon the“eye of his mind” (or intellect) for the comprehension of what imagery failsto give an edequate conception of. Concerning the phi1osopher’s fire, Pernety tells us (the reader should rememberthe many explanations already made concerning the different Aichemical meanings) that:

“The reason which induced the ancient sages to make a mystery of theinvessel, was the slight knowledge of the manufactureof glass which one possessed in those times. Later on the manner of making it has been discovered. Therefore the Philosophershave not concealed so much thematter and form of theirvessel. Not so of theirsecret fire; it is a labyrinthfrom which the most skillfulcould not extricate himself.

" reason which make a of sages to knowlthe of which one in those Later on the manner of makiIllg it has ThElref'ore the Phillosl)ph,ers have not concealed so much the matter and of their so of their secret fire; it is a which the most skillful could not extricate hinlsell.

“The fire of the sun cannot be this secret fire; it is interrupted, unequal; it cannot furnish a heat, uniform in its degrees, its measures and its duration. Its heat could not penetrate thethicknessof the moun~ tains, nor warm the coldness of marble and of rocks, which receive themineral vapors from which gold and silver are formed.

“The fire of our stoves hinders the union of the

and our stoves hinders the the

ALOHEllIISTS. consumes or causes to eVllpclra1te constituent the

174 ALCHEMY AND ‘IKE ALOHEMISTS. miscibles, and consumes or causes to evaporate the bond of the constituent parts of the bodies; it is their tyrant.

"The central which is innate in lIll:l,LLt:C, has the mix:ing subistanC€lS, and of but

it cannot be that Fire- so much prsdsed, which causes the of the metallic germs j because which is the conupcan be the principle dent j I say because the heat which enis internal and innate in that cOI'ruJPts it and to matter.

“The central fire, which is innate in matter, has the property of mixing substances, and of producing; but it cannot be that PhilosophicFire‘ so much praised, which causes thecorruption of themetallic germs; because that which is of itself the principle of corruption, can be the principle of generation only by accident; I say by accident, because the heat which engenders is internal and innate in matter, and that which corrupts it external and foreign to matter.

“Thisheat is very different in the generation of the individuals of the three kingdoms. The animal possesses it in a much higher degree than the plant. The heat of the vase in the generation of the metal must be proportional to the quality of the germ whose corruption is very difiicult. It is then necessary to conclude that as there is no generation without corruption, and no corruption without heat, that the heat

(( This heat is very different in the the individuals the three The animal possesses it in a much than the The heat the vase in the ofthe metal must be to thethe germ whose corrUI>ti(Jin is very It is then necessary to eonthat as there is no corrupand no that the heat

‘See the “Philosophy of Fire,” enlarged edition, which now contains the Rosicrucian Mystery of Fire. Also “The Rosicrucians; theirTeachings.”

the which now contains !Y[ystery (, The Rosicrucians; their

mlllSt Ilell,rolPortioue(l to the germ is emlolo:ved the geu1erat.ion.

mustbeproportionedtothegerm whichisemployed for thegeneration.

two heats; a external geIlerill.ti1v-e internal heat. The the heat of the vase until unbound from its it renders master pU1trifyiDig heat comes to it passes the the two then

the nature work in concert.

“There are then two heats; s ‘purifying external heat and a vital or generative internal heat. The internal fire obeys the heat of the vase until unbound and delivereti trcm its prison, it renders itself master of it. The putrifying heat comes to its aid, it passes into the nature of the vital heat, and the two then Work in concert.

" it is the vessel which adllUulist.ers the suitable to and the germ which furnishes as the heat of known for the metal as it is the it is necessary to reflect on what cOllcerni.ng fire in to this Na.tm'A has so it in the as far as aniInals are that it can be aUlgmenl:ed or diIniuiisllted; the matrix in this case is a veritable athanor.

vessel is not so aniInal and the we have

“Therefore it is the vessel which administers the heat suitable to corrupt, and thegerm which furnishes thefire suitable for generation; but as the heat of this vessel is not so well known for themetal as it is for the animal and theplant, it is necessary to reflect on what we have said concerning fire in general to find this heat. Nature has so proportioned it in the matrix, as far as animals are concerned, that it can scarcely be augmented or diminished; the matrix in this case is a veritable athanor.

the common it is the animated the ph:ilosiop.b.ical in in its own nature. reader the patiient melditlttio,n

athan()r of the phi.loslClplllers is not the matter or fire reWe recommend to this the

(The athanorof the philosophersis not thefurnace of the common chemists; it is the sophic matter itself ; animated by the philosophicalfire, or innate fire rcsiding in latency in its own nature. We recommendto the reader the patient meditation of this part of the

treatise on the great art; we can assure him that he will be fully rewarded for his pains.)

“As for the heat of the vase for the corruption of the vegetable grain, very little is necessary; the sun furnishes it sufiieiently. But it is not so in hermetic art. The matrix being the invention of the artist, must have a fire skillfullyinvented and proportioned to that in which Nature implants in the vase for the generation of mineral matters. An anonymous author \ says thatto know the matter of thisfire, it is enough to know how the elementary fire takes theform of the celestial fire, and all the secret of thisform consists in the form and structure of the athanor (already explained),by means of which this fire becomes equal, gentle, continuous and so proportioned thatthematter may be able to be corrupted, after which the generation of thesulphur must bemade, which willthentake theempire for some time, and willrule over therest of the work. This is why the philosopherssay that the female rules during corruption, and the hot and dry male rules duringgeneration.

the fUrJllishes it suftiicieIltly. art. The matrix must have a to in

treatise on the art j we can assure him that he will be rewarded for his for the heat of the vase for the corruJ)tio,n very is necessary; the sun But it is not so in hel:'IDEltic the invention the skillfully in:ven:ted and pr<J1pOl1;iollled Nature in the vase the gellleI'atiion of mineral matters. An anonymous anthor says that to know the matter of it is en()Ug:n to know how the fire takes the the celestial all the secret this form consists in the and structure of the athanor exmeans of which this fire becomes continuous and so that the matter may be able to be which the generation of themust be which then take the some and rule over the rest the work. is the say that the rules and the hot and male rules (1111'11111 geDElratiolll.

“Artephius is one of those who have treated at length of the philosophicalfire; and Pontanns eon-

is one of those who have treated at the fire j and con-

to been corrected and has recogIlizEld his error in the readi.I1:g of the treatise of This is he says of it:

fesses to having been corrected and has recognized his error in thereadingof the treatise of thisphilosopher. This is what he says of it:

“

"I

Fire is ; it is unifolrnl, COIltillUclUS; it not eVI'l.pClraite unless too excited; it par· the nature of it is derived from another source than it delltI'l)YS it diSiEloI1,es.

cOIlgeals and calcines; it skill to find and to make it; it costs nOlthi:ng, or very little; moreover, it of not not burni.ng, sllm>undin.g, and It is also the llV'lnQ'-Williter. or which SUl:T0111D(ls and encloses the where the and queen This humid fire suffices all the work in the in the middle and at the end; because all art COIlLSis1ts in this fire. There is still a natural a and an unnatural which does not burn; there is a warm, cold fire. Think well on what I have way, without any matter. '

‘Our Fire is mineral; it is uniform,continuous; it does not evaporate unless too stronglyexcited; it participates of the nature of sulphur; it is derived from anothersource thanmatter, it destroys all, it dissolves, eongeals and calcines; it requires skill to find and to make it; it costs nothing, or very little; moreover, it is humid, vaporous, digesting, altering, penetrating, subtle, aerial, not violent, not burning, surrounding, containing and unique. It is also the fountain of living-water, or quick-water,which surrounds and encloses theplaceswhere theking and queen bathe. This humid fire sufiiees for all the work in the beginning, in themiddleand at theend; becauseall art consists in this fire. There is still a natural fire, a fire against Nature, and an unnatural fire, which does not burn; finallythere is a warm, dry, humid, cold fire. Think well on what I have just said, and work in the right way, without using any strange matter.’

“What this same authorthen acids is really an explanationof thethreefires; but as he calls themfire of

"What this same author then is planat:ion of the three fires; but as he them

178

ALCHEMY AND THE ALCHEKISTS.

who also

ALOHEMY AND THE ALOBEKISTS. to

and the natural one sees that he has to deceive. a more account of the phlilosopJlerli' may have recourse to the and to his the it have been made

to the hundred-andof other phlllos<o-

have made almost no melo.ti()U conceal or have it But in and the names etc. ; such was the one with which Vulcan struck to make him birth to Pallas: the sword which the same gave to the the which he to the bow which this hero rec:ei1;'ed ; the of Perseus; the lance of BellelroJl,ho:n, etc. It is the fire which Prometheus stole heaven; that Vul· can to form the and the arms of the ; the belt of throne of the the Heav€:ns. etc. it is the fire so scrupulousl.y nJreSf!1'Vf!d at

lamps, fire of ashes, and the natural fire of our waters, one sees that he has wished to deceive. Those who desire a more detailed account of the philosophers’ fire may have recourse to the Testament of Raymond Lully and Ccdicil. d’Espagnet speaks also of it from the ninety-eighth to the hundred-and eighteenth Canon. (The teachings of d’Espagnet have already been made clear.) The other’ philosophers have made almost no mention of it except to conceal it, or have indicated it only by its properties. But in allegories and fables they have given this fire the names sword, lame, arrows,jcwelin, battleox,eto.; such was the one withwhich Vulcan struck Jupiter to make him give birth to Pallas: the sword which the same Vulcan to Peleus, the father of Achilles; the club which he presented to Hercules; the bow which this hero received from Apollo; the cimiter of Perseus; the lance of Bellerophon, etc. It is the fire which Prometheusstole from heaven; thatwhich Vulcan employedto form thethunderboltsof Jupiter, and the arms of the gods; the belt of Venus, the golden throneof the Sovereign of the Heavens, etc. Finally, it is the fire of Vesta, so scrupulously preserved at

that the vestal were PUltUsJled "

RomethattheVestal virgin Whose duty it was to guard it, were punished by death if theypermitted it to be extinguished.”

68. I will here add one or two passages nus, to show a idea that the was the same as of the Ne()-PJlatcmislt, to and to

68. I will here add one or two passages from Flotinus, to show by a similitudeof idea thatthesubject of Alchemy was the same as thatof theNeo«Platonist, to wit: Man, and his relation to God.

69. Plotinushas beenalmost universallyset down as a. dreamer, and it is not my province to dissent from thisvery convenientresort for thosewho have no taste for thesubjects he dealt with. Possiblythetruthmay be that Plotinus was himself less of a dreamer than many who have read his works through their own dreaming imaginations,for here lies a principal dinicnlty on thissubject. If any one reads Plotinus, or Plato, or any other Writer upon the topics they discussed, and forgets that the sources of truth are equally open to us all, he can hardly escape delusion, which, however, is rather in himself than in those authors.

it was to permitted it to be the

69. Plotinus has been almost set a dr(laIIler, and it is not my to dissent this very COIllveIlieIlt resort for those who have no taste for the sUlJljects he dealt the truth may be Plotinus was hiIllseJlf less of a than many who have his works own dreaming imllgililations, for here lies a diffion this If anyone reads or or any other writer upon the and the sources truth are eq1tall:y open to us he can escape delusion, is rather in than in those authors.

70. As a parallel to the passage from Eyrenaeus touching theunity or oneness of the dissolvent and the dissolved already quoted, we refer to the following

70. As a to the passage from toulchiing theor oneness of the we to the folJlowing

from where he is trE!sting of what he the or the real One who is neither the nor thethe latter bewhat is as if there were no our mother.

from Plotinus, where he is treating of what he calls the Good or the One,-thereal One beingGod, who is neitherthe dissolvent nor the dissolved, the latter being what is familiarlycalled Nature, as if there were no mystery about our good mother.

71. The author supposes the vision he calls he of

as "a to the " and then says:

71. The author thesoul properlyprepared for the vision (as he calls it), which he also speaks of as “ex light agmgding to thesoul,” and thensays:

"F'erllalJIS, how.ever. it must not be said that he sees, seen, if it be necessary to call i. e., the peI"Ceiver

that he is the these and the per'cei'ved it is bold to assert

But both are one; the

tains to

neither sees, nor disltiIlgulislles that there are two other not Nor does that peran,rthiing here. But beabsiorl)ed in up in the

L1ll.I,U!"ilj. as she is one, cOIljoining centre with centre Hence spectacle is a difficult to in For how can anyone narrate that as from when he sees as

nor iml:i.giJtles because as it were anas one

“Perhaps, however, it must not be said thathe sees, but thathe is the thingseen, if it be necessary to call these things two; i. e., the perceiver (the dissolved,) and theperceived (thedissolvent). But both are one; thoughit is bold to assert this. Then, indeed, the soul neither sees, nor distinguishes by seeing, nor imagines that there are two things, but because as it were another thing,and not itself. Nor does thatwhich pertains to itself contribute anything here. But becoming wholly absorbed in deity (swallowedup in the solary nature, as Eyrenaeusexpressed it), she is one, conjoining centre with centre .Hence this spec» tacleis a thingdifiicult to explain in words. For how can any one narrateethatas somethingdifferent from himself, which, when he sees it, he does not behold as different, but as one withhimself. \

gr(lIUD,d. so

72. Fora to the of centre to used we refer naeus, who ofthe and writers to either as he says, are in moun: " as are active of lie deElpelst under ll1'Ollmd then in his own dialect:

72. For a parallel to theexpression of joiningcentre to centre, used by Piotinus, we refer again to Eyrenaeus, who speaks of the bodies, meaning'So1 and Luna, as being compared by writers to mountains, either because, as he says, they are found in mountains, or by way of opposition: “for, as mountains are highest above ground, so they (theactive and passive principles of nature) lie deepest under ground;” and then adds, in his own dialect:

“But the name is not of so much consequence; take the body, which is gold (man), and throw it into mercury, such a mercury as is Bottomless; that is, whose centre it can never find but by discovering its own,” etc.

•• But the name is not of so much consequence; take the which is , and throw it into mercury, such a mercury as is that whose centre it can never own," etc.

73. How can anyone to see that and Plotinus were the same and that each of them would have man seek the centre the universe in us when the dis:solvettt and dissolved and will be known to be one' This is that centre which is said to eVElrvwlllerlll. but whose circumference is to be nowhere; and if a man cannot it in oum do say himself as a phllDome:nal indlividu,al,--lIrhere shall he it' In the nature

73. How can any one failto see thatEyrenaensand Plotinus were treatingof the same thing,and thateach of them would have men seek the centre of the universe in himself, assuring us that, when found, the dissolvent and dissolved (God and Nature) will be known to be one? This is thatcentre which is said to be everywhere, but whose circumference is said to be nowhere; and if a man cannot find it in his own neture,—we do not in himself as a phenomenal individual,-—whereshall he look for it‘! In thenature

182 ALOHBIIY AND THE ALOHBKXSTS. of another? He will have knowledge of that other nature but throughhis own nature.

74. own nature. 8O-1eal,leu centre has never been named any word coIlve:vinJl an has it ever been des:crilbed or defined so that a mere not also a thiJnker. can It

It has SVlnbols in ways. the one, thethe mean., the the the the immUltable, the the and not any serve to make it known. The moment a name is for the word view; and "iJll-8iSS()rtled," sense passes out of centre remains the sole fOtmClatllon phjilos:opJny, without no man can feel any assured and continltled that he has the truth. Most men when neI'VII:lg the will to the per'forma:nce ever

more or less reasoD:ably S11pJ:IOSEd duties or and make it a conscience to war aglliDJ!It such a dis:positi(J,n into Question to be

74. This so—ca11ed centre has never been named by any word conveying an idea, of it, neitherhas it ever beendescribed or defined so thata mere reader, who ‘m not also a. thinker,can obtain any notion of it. It has beentreated of in figures and symbols in infiniteways. It has been called the one, the middle, the mean, the equilibrium, the eternal, the unchangeable, the immutable, the self-suflicient, the self-existent, ebc., and yet not any of these words serve to make it known. The moment 9. name is acknowledgedfor it, the word becomes “ill-assorted,” and its sense passes out of view; and yet this centre remains the sole foundation of philosophy,withoutwhich or out of which no men can feel any assured and continued convictionthathe has thetruth. Most men supply the want of it, when felt, by nerving thewillto the performance of certain more or less reasonablysupposed duties or ceremonies; and make it a point of conscienceto war against whatever hrings such a disposition into question; because, indeed, to speak in the language of Alchemy, the aim to be right is the white state of the stone; which,

in the langui!ige of the is the state the stone;

be

th(lUg'h U mc:om.brustii)le," as the say, a.WllUl:I, a when the to becomes the then the truth is from all sense of doubt or strllgl;le, a sort of infinite or that it never has and never can other than it is; and whatever does not share it must man ever had a of who not feel his carried away it; and upon such a man all is the aim which is to win him to renounce the

though “ineombustible,” as the writers say, admits, nevertheless, of 3. higher perfection, when the aim to be right becomes the right aim; for then the truth is possessed free from all sense of (ioubt or struggle, with a sort of infinite or inexpressive conviction that it never has been, and never can be, other than it is; and thatwhatever does not share it must perish. No man ever had a glimpse of it, who did not feel his whole beingcarried away by it; and upon such a. man all eloquence is wasted, theaim of which is to win him to renounce the vision.

fm1hE!r with this snlJlject, let us look In a

Before going further with this subject, let us look at thegnostie teachingsconcerningthese things. In a letter before me from a student I take thefollowing:

“The secret doctrines unveil the mysteries and carry the Neophyte into a knowledge of the infinite-define space-—analyzebeing,turn thegreat microscope of revelation upon life and give a fair understanding of the origin of all things. These doctrines reveal the fact that life is nniversal—--and life does not go out, the life that is, was and will be foreverwlife is im~ mortal——death is not extinction of life. It is but an alchemical process of change. Death is but an open door to a grander life.

Before at secret and carry the Nec)pb,yte define of upon a of the of These doctrines reveal the that life is does not go the life was and will be is m()rtl!l.l--Qleatn is not extinction of life. It is but an alcheIl1ic:al process of Death is but open door to a

184 ALOHEMY AND THE AIJCEERISIB.

“A sphere is the symbol of»the infinite-—a sphere which has its centre everywhere and its circumference nowhere and thisis Fohat, the principleof principles, the canseless cause of all things. If we desire to know thenature of Fohat (force or energy) we must look to see how Fohat builds.

is the 15J'IlllJ1..}J. of I the infllnit,e-·a which has its centre and its circulnfElrellce nowhere and is the causeless cause of all the nature of Fohat see how builds.

the priltlcip,le to know

or "'1"I&''''iO'''I7 \ we must look to the

We think is the meltallic builder. It builds the agency of merculry··akllSh;a, which a for the operaWe think mercury, the m'li'l'lbrl"v the Nitrothe then the seven our seven or states the one dual SU!)stl:Lnc:e and wonder how a seeker after truth is to the art Fire pUJrifiEls the dross; is tke call mercury or or what you will. is said the art is to vol.atilize the fixed and fix the volatil.e. to concentrate the into a solid visible it is to the

in our CO<ltloln we volatiJ.e, then we make the volatile we have what we seek. The osolphe:rs say will to us if

We think of sulphur-sun-fire—sol, which is the metallic builder. It builds through the agency of mercury-akasha, which becomes a body for the operation of light. We thinkof mercury, the mystery of magic. Mercury called the virgin of Nature. Nitrogen~azoth, the virgin of the world, then the seven “tatwas” being really our seven planets or states of the one dual substance and wonder how a seeker after truth is to understand the art of regeneration. Fire purifies the dress; Agni is the mediator, call him mercury or Christ, or What you will. It is said the great art is to volatilizethe fixed and fix the volatile, to concentrate theethericsubstance into 9. solid visible mou1d———then again it is said in our coction we first reduce the fixed to the volatile, then we make the volatile fixed and we have what we seek. The philosophers say God willreveal to us if found worthy.

it to transform base all

into gold,--irnnlort;al sublimated f and Luna; and ; solar are ever on the The secret life blend in u.-.u",u Sat and tat; solar and luner forces; 8ulptmf and mercury-mercury, the first metals and the

“Is it possible to transform base metals (common passions) into gold,—immortaI sublimated spirit? S01 and Luna; positivc and negative; solar forces are ever on the wing. The secret of life they blend in hidden majesty. Sat and tat; solar and luner forces; sulphur and mereury—mercury, the first principle of all metals and themystery of magic.

“The Rosierueiansteach how thebase metals, meaning the animal energies in ‘man, can be transformed into pure gold of true spirituality and thatby attaining spiritual light oneness with God-—man is redeemed.

''''l;;t;UU, as as inil:iation that every one into the even in any secret must 'ride the This has been the for in all every who has entered the service of the has come the way Capricorn is and ever has been sYlnrn)lu:ed the That the off all preconceived ideas flesh and learns the laws

of the rules

Each the earth Ancunmr AND THE ALCEEMISTS. 185

“We all know thelegend, as old as initiation itself, thatevery one initiated into themysteries, even in any secret order, must ‘ride the goat.’ This idea has wholly been borrowed from the mystic orders, for in all times past every neophyte who has entered the temple service of the mystics has come by the way of Egypt. (Capricorn is and ever has been symbolized by the goat.) That is, the neophyte puts off all preconceived ideas of flesh and learns the laws of Christ, who is born in Capricorn. Each sign of the Zodiac rules some mutt of the earth and Capricorn rules

I86 ALGHEMY AN!) TEE & Egypt-—theland of darkness———theland of mysteries-—

.r..lllrot--tIlC land land whore death is into life. must booOlae an Alchemist who can volatilize and the arc unto

where death is transmuted into life. Every initiate ‘must become an Alchemist who can volatilize the fixed and fix the vo1atile——-inthis are (ark) of Capricorn is where the divine workman learns to fix the volatile—inother words, learns the magic art of concentration. Out of Egypt have I called my son:-«in this land of darkness perfected humanity is born——-is tried—is developed, then journeys to Cancer, whence the way to the Throne of Universal Power is opened. All power in heaven and in earth is given unto humanity perfected.

workman learns to :fix the learns the art of conhave I calledmy son..,.....in darkness per'fected hmnarlity is born-is jOtLrneys to whence the way to the Throne Universal Power is oplmeill. All power in heaven and in earth is

this land

corn is where the volatile--in other in the hea,veIltS. every

in a grElatllr

on the crol!l8. The is the same as Hercules and is

the or deatk-burial-ressurrootion and ascension of man, from the arch-the stone The has been in estate. He will enter the the a to the has attllinEld unto cellesttal honors.

“The in his journey of the heavens, represents the fall or death-—burial~—-ressurrection and ascension of man, Sol will soon receed from the royal areh—the key stone of the heavens. The King has been in his glory,but willfallfrom his high estate. He will enter the domain of the woman—Virgo, a fall of great heighth,he brought to the bar of justice. Libra, in a greater fail on the cross. The wonderful journey of is the same as the mythical twelve labors of Hercules and is the journey of every mysticwho has attained unto celestial honors.

......

"...v." we can conquer all sellislimell!lS lIJlincled. a. battle must be ; the tra,nslnutation must be up in so many -1'/"..,.,.:1'+1,,,,+ it us. Then how are we ever to the five senses' is the work.

“Before we can eonquer all selfishness and become spiritual minded, a great battle must be fought; the secret of transmutation must be found. Seifishness shows up in so many forms‘thatit surprises us. Then again, how are we ever to control the five senses? Thisis thegreatwork.

“Truthis the light of Zah-veh and is man's lumim z'mferum——-inner1ight—-andis identicalwiththeLogus, or thatlight thatenlightens every one who comes into theworld. This truth,this sun, thislight, thisChrist within,is theiliuminator. Neophytes orthosestriving to gain the heights of illumination,and have not yet attained, are believers—theknowledge of the gnostic (knower) does not come at first call. It is not usually a plant of rapid growth and requires years of eifort for most persons to become entirely illuminated,and some are said to pass throughmany earth lives on the pathto perfection.

“Again, we are told that when the five senses are overcome thespirit has joined thesoul, they are one-— have attained onement with the Infinite. It is said thattheevolutionof souls is thefixingof thevolatile——-coagulation of spirit. Christ, or Christos, means the

"Truth is the of Zah-veh and is man's lunum inten,m--ilonElr uQ'nt;---itna is with the enligl:ltellS every one who comes into This this sun, is the illuminator. to the of and have not are believers-the of the does not come at first call. It is not a and years effort for most persons to become entirelly illuIlllinated, and some are said to pass many earth lives on the to perfect;ion. we are told that when the five senses are overcome the has the are onehave attained onement with the Infinite. It is said that the evolution of souls is the the voliiltlleor Chris"too, means the

2,88

ALGBIHY AND THE ALCEEHISTS.

of liOll-t.lle master principle of the dev'elolPed man. All action cal are the one in ph:Y81Cal all subigtan,ces, and all

mere alcllemic in the Will is not the soh'ent it :is the to all secret to open' the way to all lower is the aicllemlC so,lvellt and here is where the human must be divine pS3rch,om1etr:r.

the

Spirit of God-—tl1e master principle of the developed man. All actionand reactionbeyondthe mere physical are the result of alchemic procedure in the hands of one in physicalgarb. Will is not only the solvent for all substances, but it is the key to all secret doors and all mysteries to open the way to all lower mysteries. Will is the alchemic solvent and key that must be used and here is where the human and the divine coalize--spiritualpsyehometry.

:is the the per:feet eonconstant strl1ltlltle

are the summation of human evolution. and conflict Master has eOllqulerEld the is the ma.gician :is when

“The consummation of initiation is the‘Perfect Master———Christos. They are the goal, the perfect con~ summation of human evolution. By constant struggle and dailyconflicttheMaster has conquered self when thefixed is volatilized,themagicianis free.

"The of the are two classes in the and fixed. The volatile :is the eternal COllldition j flxed is the matter.

:is Lord is The and will the same power the uniivelrse. are the motors all The is the means which phenOlllena :is prOdU(led, the will is power

“The fixing of the volatile—-—eoagulationof spirit‘there are two classes in the universe-——the volatileand the fixed. The volatile is the eternal condition of spirit; fixed is themanifestationof matter. Universal spirit is personal (Acts 17 :28). Lord is God manifest. The livingfire and thelife principleand willthesame power of the universe, are the motors of all magical operations. The living‘ fire is the means by which all phenomena is produced, but the will is the power of

flame that uses and sov·ereill'l1 power before which l1,.tli' <r storm. control you may now own side of YOll1rself.

Will as the Having bElcoDle master and your out-

ALCHEJIY LN!) THE ALOHEIEISTS; 189 deity behindthe flame that uses and directs it. Will is thesovereign power beforewhich spirit bends as the leavesin therustling storm. Havingbecomemaster of self and gained control of your own mind and your own body, you may now expect to control thingsoutside of yourself.

, , are two differ,ent one of them we the powers in us to their utmost extent; the other we subdue oUI'Selves and thus attain a state of which renus to thethe cosmic forces which surround us. these two cOD[lplletely, we can accomplulh work follovvin$l: either them. This is the of the hel:'mE!tic that the stone can and move, which may vidual.ity that will take

“There are two diiferent paths of initiation. By one of them we develop the powers which are innate in us to their utmost extent; by the other we subdue ourselves and thus attain a state of being which renders us susceptible to the action of the cosmic forces which surround us. Although these two methods difier completely, we can accomplish this great work by following either of them. This is the meaning of the hermetic precept thatthe philosopher’sstone can bepreparedby thedry pathor by themoist,by thered dye or by thewhite.

in whom all persons a indithe and beCl)me him a fountain water up into eternal That the wonderindivicluallizulg the

“ Christ is thelife, thelight in whom all persons live and move, which may becrystalized into a. living individuality that will take complete possession of the child of God and become in him a fountain of living water springingup into eternal life. That the wonderful Work of crystalizingthislight, individnalizingthe

190 ALOHEHY AND THE:AI:UEIhlIS'l‘S.

universe, forming the Christos within is the great mystery of the we know, and when this Christ has been formed within you you have taken great strides towarcl the heights of divine illuminationand no acivanoe can be made in thisdirection untilyou are in the light and know the secret of crystalizing the light and have entered your alehemie laboratory and have begun manipulating the elements in ‘fixing the volatile.’

the is the of ages we when has been formed within you you have taken toward the of divine illlJlmination no can be made in until you are and know the secret of crjl'stll.lizing and have entered your alchelnic have the in

veil is the met:allic builder.

mercury; and the alcllemical

He

"The Akasa is the for Sun-fire agency which a of this Hermes calls man's a What then is the human but a constellation ofthe same powerll that form the starll in the Man the son the has in him all the mineral ele:melltlJ, therefore we must the of the

forces of of the world rests upon the cross.

The the in nrli:lDlln:ion as the Per'fec1;ion is realIZed

“The Aka.-sa is the Hindu veil for mercury; Prune, for sulphur; Sun-fire respectively ‘Isis and Osiris.’ Flohat is the Hinduexpression for the alchemical sulphur or Sol, which is the metallic builder. He builds through the agency of mercury, Luna-Azoth, ete., which become 3. body for the operation of this light. Hermes calls man’s body a mineral. What thenis the human body but a constellation of the same powers thatform the stars in the sky? Man beingthe son of the microcosm, has in him all the mineral elements, therefore we must study the management of the elementary forces of being (called Alchemy). The mystery of the world rests upon the mystery of the cross. Perfection is realized just in proportion as the

DOli,lWre and the eternal existent elements are blended or crossed. .lUUUllUa. said Sat is pure consciousness. to Brahman the one the absolute repre.sents the same. In works it is Sat is the of all the causeless cause the The absolute all-'8at is masculine and is also and It is said where carbon is for carbon is the basis of life. In the orthodox we are that Christ knocks at the door of every heart-we have seen shout until were when were to be but this is the of true conas The heart contains secret chambers as has been stated 'Chitta' is mind substance. Intellect has been called the essence' that lies back of action or creation. The word intellect in means , which means the determinative faCiult,y or will. When it is dissolved we have the state of I am-ness. The sixth tattva is soul The sixth ether

positive and negative energies of the eternal existent elements are harmoniously blended or crossed. Ananda said Sat is pure consciousness. According to this Brahman the one existence, the absolute represents the same. In Jennings’ works it is said Sat is the fountainhead of all existence,‘Parabraham’ the causeless cause of theuniverse. The absolute a1i——‘Sat is masculine and feminine’ and is also called Sat, Sat-Urn and Christ. It is said where carbon is, life is there, for carbon is the basis of organic life. In the orthodox Church we are taught that Christ knocks at the door of every heart——we have seen people shout until they were exhausted when they were ssicl to be converted, but this is the prostitution of true con» version, as already explained. The heart contains secret chambers just as has been stated before. ‘Chitta’ is mind substance. Intellect has been called the ‘transparent essence’ that lies back of action or creation. The word intellect in Sanscrit means Buddki—‘Christ,’ which means the determinative facultyor will. When it is dissolved we have thestate of being—the I am-ness. The sixth tattva is soul knowledge-—intuition. The sixth ether Cardiferous

(‘is

Christ’)

(' is the true the heart. heart is the seat life. ether knocks at the door of the heart. It is out the heart man spEl8J!:,etn and in the it is said we are to eall:erly seek the conscious existence-the 'Sat is the Brahman the and in it the small lotus of the and in it that small ether that is to be is to be as ether is so as that ether within heart. Both heaven and earth are contained within both fire and both sun and moon, both liglltning and both and and whatever there is him here in the world and whatever has or will all that is within it. 'l'he Brahman in the heart .

of the true mystic of the heart. The heart is the seat of life. Kardiferous ether knocks at the door of the heart. It is out of the heart man speaketh and in the Upanishads it is said we are to eagerly seek the spirit—the conscious self (the one existence-——the absolute). ‘Sat is the self.’ The city of Brahman the body and in it the palaee,(thesmall lotus of the heart) and in it thatsmall ether that is to besought for——that is to be understood—as large as ether (all space) is so large as that ether within the heart. Bothheaven and earth are contained withinit, both fire and air, both sun and moon, both lightning and stars, bothS01 and Luna, and whateverthereis of him (the self) here in the world and whatever has been, or will be, all that is contained within it. The true self, Brahman dwelling in theheart.

•, Hermes says the lost word means and this is the the says: not creates all substances because in its essence is divine is Himself. ' Then Bat a truth means 'fire and air all.' Man's is cOIlgealEd air in which the return to the

“Hermes says the lost word means light, and this light is the magical mercuz-y——Christ the builder of life. Soliris says: ‘Light not only modifies but creates all substances because light in its essence is divine truth, is God Himself.’ Then Set for a truth means this‘fire and air all.’ Man’s body is congealed air in which the fire (or light) plays—we come from etherand will return to ether. ‘Adh-amled,the astral

light, is thequintessenceof vibration,universal fluidsoul of theworld—primo1-diallight andcosmicChrist. ’

is the quilntElSSence

iJoul of the and cosmic is an eternal truth that without our secret not;hiIJig can in our art. sensual

Whoever kills upon the altar in astral

soul-then the are deldrllyed Fire the or

fire him mercury to

“It is an eternal truth that without our secret magical fire nothing can be accomplished in our art. Whoever kills his sensual desires and sacrifices them upon the altar of his soul—then the animal symbols in his astral ‘light are destroyed by the magic fire of spiritual will. Agni is themediator,call him mercury or Christ. Fire purifies the dross. Agni joined to Bneuma, or Pnenma Psyche (thesoul), or fire to air, or water to ear-th,—-—these are ‘facts of ‘which Jesus Christ (or the hermaphroditemercury) is the eternal symbol.“

75, As an the probable m,ean,ing of .l!ljI'reJlaeiUS, there is a passage in which some may think much to the to the of the HirldO<IS, CIr8ui:ord intz'od'Ulces a upon the Vedanta

... ".Y ..v •• in which we may the two lutlrtin<ari<es wit:

In refeiren,ee

75. As an illustration of the probable meaning of Eyrenaeus, there is a passage in C1-auford’s India, which some maythinkmuch to thepoint. In reference to thephilosophyof theHindoos,Crauford introduces a eommentary upon the Vedanta school, by Dr. I. Taylor, in which we may easilyfancy an allusion to the two luminaries of Espagnet, and their unity, to wit:

Pn,eUIna, or Pneuma t's'vel1le or to or water to ear'tn.-l;nelSe are 'which JelSUS the hez'uul,phrodlite me:reury) is the eternal to the

"I think we may that the philosllpbly

“I think we may infer that the philosophyof the ‘CatherineR. Heedley.

R. He&,dley,

194 ALOEBHY AND THE ALGBEKISTS.

ALOBBliIY AND '1'BllI ALCBEKIST8.

the Vedanta school is founded on the contelopJlatiion of one two states or The that of a pure, quiescent; the disipllLyed in or active modi1icatiOlIl, he is named and or He who ,,,,,,,v.u',,,, he is named the this exp,laD'ato these modID,cato the which were iUussay that Brimh is in state of IS energy, the universe; exiistlng in sensitive creatures in its But it would more 8.gI'eee,ble to the of the words to call the of energy or power, and the pr:i.ncipl,e

followers of theVedanta school is founded on the contemplation of one Infinite Being, existing under two states or modifications. The first, that of a pure, simple, abstiactessence, immovableand quiescent; the second, that of being riisplayed in motion, or active qualities. Under the first modification, he is named Brimh, or the Great Being, and Kntasth, or Be who sitteth on high; under the second, he is named Eesh, the Lord, and Jiv, the soul; or, to adapt thisexplanation to the division already given to these modifications, snd to the example by which they were illustrated, we should say thatBrimh is being in its state of simple essence; Eesh is beingexerting energy, and causing the phenomena of the material universe; Kutasthisbeingexisting in sensitive creatures in its pure, simple state. But perhaps it would be more agreeable to the etymology of the words to call Eesh theprincipleof energy or power, and Jiv theprinciple of sensation.

“Everythingrests on Brimh, or being;but to him is more immediately referred Eesh, or power; and to Kutasthis referred Jiv, or sensation.”

<I Evenrthjin2' rests on UrUUJLL, to him is more or power; and to Kutasth is or sensation."

76. Here we have the one, and two attributes, as

76. Here we have the one, two as

mcnmnr

rm:

some have called ; or, nature COJ18ilier'ed in then Mtura Mturans nature natura Mturanta nature ; or, in other nature as cause and nature as effect. Yet

.u.l.IL.UL"", considered the two as one, the comment as follows

195 some moderns have called them; or, nature considered in itself, thennatureneturcms (or nature active),and mature mzturante (or nature passive); or, in other words, nature as cause and nature as effect. Yet the Hindoo considered the two as one, for the comment proceeds as follows:

"In the common books and laDlguagElS, these terms denote also in some and that which are COIlsidlend djisti:llct and different be; but the Vedantas a pltlr8Jty of and assert that the and are accidents of one infiJo.ite

of them as distinct ex-

the universe comists one undi. and motiQ1l,., ••.••

“In the common books and languages, these terms denote separate individual beings; and also in some philosophicalsystems, Brimh, or being, and Jiv, that which feels, are considered distinct and difierent beings; but the Vedantas deny 9. pluralty of beings,and assert that the visible phenomena and sensation are only accidents of one infinite being,though, in order to be understood, they speak of them as distinct existences; hence, then, it appears that the Vedanta philosophyis distinguished from all the othersystems, by teaching that the universe consists of one undivided, indivisible being,and motion

"The reason to these distinctiltlns also the we have

It is not to out or but to conduct the mind to the of that one and essence, in which the modiresuhthe we

“The reason assigned for attending to these distinctions ialso corroborates the explanation we have offered. It is not to point out diiferent substances, or beings, but to conduct the mind to the knowledge of that one and all-pervading essence, in which the modifications exist, from which result the distinctions we

AND

ALCHEMY AND THE ALCEIMISTB. observe. Unless the nature of these distinctions were understood, the soul must remain ignorant of its own nature (i. e., cannot know itself) and continue forever under the delusion that it is a sensitive, finite, individual being; but when, by investigation these distinctions, it comprehcnds the modifications from which they arise, the delusion is dispelled, and it knows itself to be one, infinite and eternal

“They who are ignorant of the undivided being, Briznh, the principle, the impassible one, dispute concerning Jiv and Eesh, the soul and divine spirit; but when this delusion is dispersed, all these distinctions vanish, and thereexists only one quiescent spirit.”

when this delusion is dislpe:rsed, all these distinctions there one quiieseent

un(lerstoo1d, the the nature these dis:tinctilDus were must remain its own nature under e., cannot know del'llSicln that it is a sen,sitiive. indithe the delusion is dUlpelleli, it knows to be one, eternal ....... who are the the the one, conJivand divine but such

77. There is no wish to refer the reader to Hi:ndclo phiilosopllY or for

to indicate a of thOUglllt, it may seem pfllba,ble gerlUble AJclllemists had some mode

as one, in some sense; that no ref'ere,nce whatever to ma.kmlg studerlt, if he would make trial of himlself into perfect in his own cOllSC:ience,.him

77. There is no wish to refer the reader to Hindoo philosophyor mysticism for his faith. The object is, by such extracts,simply to indicate a correspondence of thought, by which it may seem probable that the genuine Alchemists had some mode of conceiving all thingsas one, in some sense; and thathis speculations had no reference whatever to making gold. Let the student, if he would make trial of their system, first put himself into perfect unity in his own conscience,Iet him beabsolutelyright himself:-andhe may then

discover in what the dlstraet:illus what sense even these make a

in

discover in what thedistractionsof life consist, and in What sense even thesemake a part of thetrue unity.

78. We have no desire to rec:omme:nd we know very well that Hoetlile such in the the most eXlper'ieIlce," that man is not born to solve

must make the in to know how to restrain himself with the limits the cOlnplrehemiible. EyreD.aetlS has the candor to catltioln the studeIlt not to to his words. did he write' to direct attlention alr,ead.y a1wakened, so that a curiosi1ty have 'a divine kiIl,gdom while his asses. "

a

78. We have no desire to recommend these studies, for We know very well that Goethe had his eye upon such speculations in the remark, expressing the most profound “experience,”that man is not born to solve the problem of the universe; though (he added) he must make the attempt in order to know how to restrain himself with the limits of the comprehensible. Eyrenaeushas thecandor to cautionthestudent not to attempt to practice barely upon his words. Why, then, did he write? Perhaps only to direct attention already awakened, so that a curiosity,ordinary in its origin, might have a divine issue,——-as “Saul found a kingdom whileseeking his father’s asses."

Every known master has given the same warning to the seeker and E. Levi, in his work “Transcendental Magic,” says:

" says:

known master has the same warning to the seeker and E. in his work "'l'ranllcelndlmtal in on and infallible

disleasi:l!l can be 00- reason.

" The of science are not devoid as we have stated several those who are not estabJlisliled 'Of the supreme, T"'T· ihl'" and ineura,ble the nervous

“The operations of science are not devoid of danger, as We have stated several times. They may end in madness for those who are not established firmly on the basis of the supreme, absolute, and infallible reason. Terrible and incurable diseases can be occasioned by excessive nervous excitement. Swoons

ALOKIIIY mo rm: ALCEEXIBTS.

AND TBJl ALCBlIlJIISTS.

death asa consequence congesmay result from imagjina;tioln when it is nn,r1nliv cannot suiliciien·tly dissuade nervous persons, and those who are natm'allly and who are not hal>itlllateid in the command their In the same way, there can be notihiIllg more dalage,rollS than to make a pasan eve:niIllg's entlerbiLin- or, as some ment. Even eXlJierimellts, pel'fOl:'DlEld

such COlllditions, can exhaust the sutljec:t. mislead opiniolns, and science. The mystelries and death cannot be made with im)lUlldty which are to taken must be "..'"a.""'u serioulsly but with the greatest reserve. to the desire not be

Never

others not

The ast,ODlllditlg pheIllomena for who are not alr1ead.y convinced. be to artifices and the .......... included among the more or less skillful of Robert Houdin or Hamilton. To reprl:>digiEls as a warrant beJlie,rinrt in SClen<le is to show nnwori.h,v or inc.apl1lble of

and death itself, as a consequence of cerebral congestion, may result from imagination when it is unduly impressed and terrified. We cannot snficientlydissuade nervous persons, and those who are naturally disposed to exaltation, women, young people, and all who are not habituated in perfect self-control and the commandof theirfear. In the some way,there can be nothing more dangerous than to make magic a pastime, or, as some do, a part of an evening’s entertainment. Even magneticexperiments, performed under such conditions, can only exhaustthe subject, mislead opinions, and defeat science. The mysteries of life and deathcannot bemade sport of withimpunity,and thingswhich are to betaken seriously must be treated not only seriously but also with the greatest reserve. Never yield to the desire of convincing others by phenomena. The most astoundingphenomena would not be proofs for thosewho are not already convinced. They can always be attributed to ordinary artifices and the Mugus included among the more or less skillful followers of Robert Houdin or Hamilton. To require prodigies as 3. warrant for believingin science is to show one’s self unworthy or incapable of science.

Sonata Samztis. Contemplate thetwelfthfigure of the Tarot-keys, remember the grand symbol of Prometheus, and be silent. All those magi who divulged their works died violently,and many were driven to suicide, like Garden, Schroppfer, Cagliostro, and others. The magus should live in retirement, and be approachedwithdificulty.

the ProCOIllterrlpla,te the twelfth Sancta Ba,wtis. remember the methElUS, and be silent. All those who their works died and many were driven to like and others. The magus should live in and be the

"In order to devote ourselves to ceremonial we must be j we must be in a to procure all the instruments ofthe and be able to make them when ;. we must also possess au in there will be no or disturbed. and this is an indlisp,emlab.le c1on(titj.on, we must know how to eql11iljibrate forces and re£ltrllin the zeal of our This is the meaniing of HE:rrrles, wherein a woman is seated between two r------, with an sword in one hand and a in the other. To forces must be siulUl1:an 1eou.sly maintllinEld and alterrlatlely; the use of the balance double action. The same arcanum is tvr,ifieid dual cross in theof Pytha,go:ras

the to act

“In order to devote ourselves to ceremonial magic, we must befree from anxious preoccupations; we must be in a position to procure all the instruments of the science, and be able to make them when needed;'we must also possess an inaccessiblelaboratory, in which therewillbe no danger of ever beingsurprised or dis~ turbed. Then, and this is an indispensablecondition, We must know how to equilibrate forces and restrain the zeal of our initiative. This is the meaning of the eighth key of Hermes, wherein a woman is seated between two pillars, with an upright sword in one hand and 3 balance in the other. To equilibrateforces they must be simultaneously maintained and made to act alternately; the use of the balance represents this double action. The same arcanum is typified by the dual cross in the pentaclesof Pythagorasand Ezekiel,

the Venus is of Mars; the sun

It was means that Proin the

where the crosses each other are the fulfills the operations moon; """"'.ULU balances .1 n," ,f< this anl;agonism between the me:thElus, that is to say, the to enter carry off fire heaven. Is it necessary to more 'The milder and you are, the more will be your anger; the more you are, the more will be your forbearance; the more skillful you are, the better will you your and even your virtues; the more indifferent you are, the more will you make loved. This is a matter eXlper'ieIlce in the moral and is realized action.

Human pa:ssi()DS

where the crosses equiiibrate each otherand theplane tary signs are always in opposition. Thus, Venus is the equilibrium of the Works of Mars; Mercury moderates and fulfills the operations of the sun and moon; Saturn balances Jupiter. It was by means of this antagonism between the ancient gods that Prometheus,thatis to say,thegenius of science, contrived to enter Olympusand carry 01? fire from heaven. Is it necessary to speak more clearly? The milder and calmer you are, the more effective will be your anger; the more energetic you are, the more precious will be your forbearance;the more skillfulyou are, thebetter will profit by your intelligence and even by your virtues; the more indifferent you are, the more easily will you make yourself loved. This is a matter of experience in the moral order, and is literally realized in the sphere of action. Human passions produce blindly the opposites of their unbridled desire, when they act without direction. Excessive love produces antipathy;blind hate counteracts and scourges itself; yanity leads to abasement and the most cruel humiliations. Thus, the Great Master revealed a mystery of I positive magical science when He said, “Forgive your enemies, do good to those that hate you, so shall ye

hlinlHv the OP))OSlltes of their unl)ridlled act W]t;hOllt dire(!tion. blind hate counteracts and scourges itself; leads to abasement and the most cruel humiliathe Master revealed a nos:iti,'e nlagrimtl science when He do to those that hate you, so

coals upon their ., kind of seems and to vengeance. But we must that the is a avenges he has the to exercise he Let it a to demand take on

80 that no one may misin.ter'Pl'1et a qUEiSti<1D it should be Splll.reU, or that we shame and its suffeJrings."

um um Anoanmsrs. 201 heap coals of fire upon their heads.” Perhaps this kind of pardon seems hypocrisy and bears a strong likenessto refined vengeance. But we must remember that the Megnus is sovereign, and a sovereign never avenges because he has the right to punish; in the exercise of this right he performs his duty, and is implacableas justice. Let it beobserved, for the rest, so thatno one maymisinterpret my meaning,thatit is a question of chastising evil by good and opposing mildness to violence. If the exercise of virtue be 9. flagellation for vice, no one has the right to demand thatit should bespared, or thatwe should take pity on its shame and its snfierings.”

'I The man who himself to the science must take and follow a wh.olesonle

He . must avoid the effiuvia of or animal Above he must seek relaxllti(lD well is not to

cares, or in or commercial. The way to see loolkiIJlg; and he who

“The man who dedicates himself to the world of science must take moderate daily exercise, abstain from prolonged vigils, and follow a wholesome and regular rule of life. He-must avoid the emuvia of putrefaetion,theneighborhood of stagnantwater, and indigestible, impure or animal foods. Above all, he must daily seek relaxation from magical preoccupations amongst material cares, or in labor, whether artistic, industrial, or commercial. The way to see well is not to bealwayslooking; and he who spends his

202 AIJOHIILYAND TH]v

ALOBIIXY AND '1'BJl ,.U.Om:JD8'I'8.

whole life upon‘ one object will end without attaining it. Anotherprecautionmust be equallyobserved, and thatis never to experimentwhen ill.”

whole upon' one will end without attlllin:ing it. Another must be eOtlall,v OI1l'lelr'VAI1. and that is never to when ill."

Coming back to the unity of thingsand» the art, we cite the following from the Hermetic Triumph:

V""LULIS back to the of cite the from the 'l'riiumlph we

"It is a certain ., says EudOl,us, ma:nif,eatly in name of the in all the different states the that are it a new birth come one and same it is upon nature that COlmlclpoJlita SUI>polrtB the truth in our ph:iloslOp]by, that is to say, that one is made and two one; in which all 1Iatural and are without the gotu",1;lu,r. "

“It is a certain truth,” says Eudoxus, manifestly speaking in name of the author, “that, in all the different states of the stone, the two things that are united to give it a new birthcome from one sole and same thing; it is upon this foundation of nature that Cosmopolita. supports the incontesteble truth in our philosophy,thatis to say, thatof one is made two, and of two one; in which all operations, natural and philosophical, are terminated without the possibilityof going further.”

" Plotinus says, "all are th6 one two passes into one. 467 of "Select Works Plotinus. ")

“So,” Plotinus says, “all things are double; the one two; and, again, two passes into one. (Page 467 of Taylor’s “Select Worksof Piotinusf’)

'39. This accords with Efccl. xxxii:15 and xlii:24.

Two of the principles of the Alchemists are often called extremes; but an invisible one includes the two inseparably, as one idea with two images; or, as we may say, one nature of spirit and matter; or, again, as in themicrocosm, one man of soul and body.

79. This accords with xxxii :15 xlii :24. Two the the are called extremes; an invisible one the two imleparflbl:y, as one idea two ; or, as we may say, one nature of and matter; or, as in the one man of soul and

80. When the is once

As a very we that and excess came in the middle." of the and but as

8S it is the control man. It is the immovable fulcrum of the central the its two neither of constitutes a in

80. When the idea is once realized, its illustrations becomemultitudinous. As a very simple example-in Plutareh’s Isis and Osiris, we read that “wronging and beingwronged being two extremes, causedibyexcess anti deficiency, justice came by equality in the middle.” Justice is the regulating principle of the universe, operating silently and invisihly, but as surely, as it is absolutely beyond the control of man. It is the immovable fulcrum of the balanee,—the central point of themagnet withits two poles, neither of which constitutes a magnet in itself.

81. “We may see, a.lso,——whetherit has anythingto do withthesubject or not,—thatwe have not two aistinet senses by which to determine or form an opinion of what is right and what is wrong; but only one sense variouslyaffected. The same sense determines what is Wrong, which is employeti in deciding upon what is right, and if this“eye be dark how great is the darkness.”

81. "We may sec, it has to what is wrong; but one sense The same sense what is wrong, which is em.nl()Veid in upon is and if be dark how is the dark·

the SUl)jCIJt or we have not two tinct senses to dct;erlnmlC or form an opinio,n of what is ness. "

82. ""''''''''''''', all the is structed or defeated;

some said to be the root of are manifested in

82. Desire, again, is by some said to he the root of all the passions, which are manifested in doubles. Thus, joy is desire gratified; sorrow: is desire obstructed or riefeated; hope is the prospect of gratified

sorrow: is desire ob· is the Dl"(l!mect

so on for a to

the pr()Spect of desire train of one of the two beJ.onlgmg excess or say the in while the essential rerDai.ns, visible out of relation to acor as it was formerly

208$ ALGEIEKY AND THE & . desire; fear, the prospect of defeated desire;—and so on for 3. longtrain of doubles, one of thetwo belonging to the superficial class,—to excess or deficiency, as Plato might say (see the Statesman),-——coming and going in time, whiletheessential remains, in itself invisible and out of relation to time,————_a perpetual activity, or conotus, as it was formerlycalled.

83. But desire and love are sul)st.llntiallly mous for we love and seek what we so we desire and seek what we love; neither love nor desire any necessary to one rather than bnt nnder con· suitable to may be to from which it that it is to make ; or, call it we may see

83. But desire and love are substantially synonymous terms, for we love and seek what we desire, and so we desire and seek what we love; yet neither love nor desire is, by any necessary connection, directed to one thing rather than another, but either, under conditions suitable to it, may be directed to anything; from which it follows, thatit is possible to make God, theeternal, its object; or, call it truth,and we may see thatits fruition may partake of its own nature.

84. We read, thatit is not common for man to love and pursue the good and the true becausethey are of this nature; but, on the contrary, and herein lies the great error of life, we call that good which we desire. From all which we may see thatvast consequences depend upon thesubject of desire, which, as is said, may as naturally be the eternal as the transient,--theat-’

f''''''tii"n may its own nature. that it is not common man to love and the true because are on, the and the we caZZ that which we which we may see that vast consequences upon the as is may as the eternal as the at.:.

endurable as well as the un,attaiIllable the conditions it. But here caution is necessary to me(lhalllicBLl, or in with

tainable and cndurabieas well as theunattainableand the unendursble,-—-when suitable conditions exist for it. But here great caution is necessary to guard against merelymechanical, or purely fanciful,theories in dealing withthissubject.

85. Nowhere in books of the Alchemists is there any to mere mechanical thEloriies. writer dates the commencement an lD11portaIlt vance from as he says, that .... a,.u,." acts and not to Another rebukes a. the ques,, Cantell the reason a lion shakes his when he is angry, and a when he is pIE!al*ld 7

85. Nowhere in books of the genuine Alchemists is there any tendency to mere mechanical theories. One writer dates the commencement of an important advance from his discovering, as he says, that Nature acts magically, and not peripatetioaily (referring to Aristotle). Another rebukes a. formslist by the question, “Can you tell the reason why a. lion shakes his tail when he is angry, and a dog when he is pleased?”

Another to be mentioned to'Ulching desire and theof and the love; are not inclepiendel:lt affectioDlS, but exist in virtue desire and love respElcti.vel.y: that we do not hate amrthinll in but we hate that which or obstructs us in the what we and so, in manner, we are averse to turn from what hiIlldell'l!J us in the of what we desire be turned to one eternal the nature of man its character from his or

86. Another point ought to be mentioned touching desire and love,»-thataversion, theopposite of desire; and hate, the opposite of love; are not independent affections, but exist in virtue of desire and love respectively: that is, we do not naturallyhate anything in itself, but we hate thatwhich impedes or obstructs us in the pursuit of what we love; and so, in like manner, we are averse to and turn from what hinders us in the prosecution of what we desire. If, then, desire he turned to one only eternal thing,the nature of men taking its character from his leading or chief

some we know

the whole man is gr!l.dlllall.y Cll>mrerted or, UI con-

that one true one eternal is the secret one must be in the compass ; can never be or lost learned like other ',

But to know once pOI:lSelmeli, which cannot

206 Ancnnxr mo um Lnoanmsrs. desire, thewhole man is graduallyconverted to, or, as some think,transmntedinto, thatone thing,provided, we know thetrue one onlyeternal thing. But to know this one only thing is the secret of Alchemy. This must be that which Plato speaks of, as being contained in the smallest compass; which, once possessed, can never be forgotten or lost but which cannot be learnedlike otherknowledge.”

E. Levi, one of thegreatest Mystics or Alchemistsof the nineteenth century, did not exactlyrecognize the two in one and one in two, but he ratherturns to the theoryof the Trinityand he tells us that:

E. one the or AllehElml.sts the nineteenth not the two in one and one in but he rather turns to the of the and he tells us that:

“Grammar itself attributes three persons to the verb. The first is thatwhich speaks, the secomi that which is spoken to, and the third the object. In creating, the InfinitePrincespeaks to himself of himself. Such is the explanationof thetried and the origin of the dogma of the Trinity. The magieel dogma. is also one in threeand three in one. That which is above is like or equal to thatwhich is below. Thus, two things which resemble one anotherand theword which signifies their resemblance makes three. This would then be really the dogma of Plotinns for he recognizes the

"Grammar attributes verb. The first is that which which is the the 'l'riinit;v one in three and three in one. That which is is to tha.t which is below. resemble one another and the word fles their makes three. This would then be the of he recl:>gnizes

in the human sotll--thou,rht. love and action j in the IaInUV--IatnElr. mlotlLer, The is the end and supreme eXI)reElSicln

love j we seek one BlIlother as two to become three.

two and then recognizing the word would make the trinity. The triad is theuniversal dogma. In magicprinciple, realization,adaptation; in Alchemy,Azoth, in corporation, transmutation; in theology—--God, incarnation, redemption; in the human soul-thought, love and action; in the family-—father,mother, and child. The triad is theend and supreme expression of love; we seek one another as two only to becomethree.

"There are three worlds which correone another hierarchic natural or the or and or religil[)us wurJ.Ul!.

divided into three the in each of the and these three orders.

“There are three intelligible worlds which correspond one with another by hierarchic analogy; the natural or physical,the spiritual or metaphysical,and the divine or religious worlds. From this principle follows the hierarchy of spirits, divided into three orders, and again subdivided by the triad in each of thesethreeorders.

“All these revelations are logical deductions from the first mathematicalnotions of being and number.

two and then recogJl1z11l1g the word would make the The triad is the In ma.llUIprrucilple, realizsltioJu, in .nu:ue.uJ.:1 in eorlPOrlil.tlon, tr'ansmu1;aticlUj in Were

Unity must multiply itself in order to become active. An indivisible, motionless, and sterling principle would be unity dead and incomprehensible. Were God only one He would never be creator or father. Were he two therewould be antagonism or division in theinfinite,whichwould mean thedivisionalso or death

"All these are the mathematical notions of must itself in order to beCIOJILe and An would be and God one He would never be creator Were he two there would be or division in mean the or

ALORRKYAND T23A.L6KEIKIS’1‘8. of allpossiblethings. He is thereforethreeforthecreation by Himselfand in His image of theinfinite multitude of beings and numbers. So is He truly one in Himself and triple in our conception, which also brings us to beholdHim as triple in Himself and one in our intelligence and our love. This is a mystery for the faithful, and a logical necessity for the initiate ‘into theabsolute and real sciences.

He is for crea,... Hilnself and in His the multi· and numbers. So is He one in and in our which us to behold Him as in and one in our and our love. This is a for the and a for itiate 'into the absolute and sciences.

all pOlll!llble lime

“The word manifested by life is realization or incarnation. The life of the word accomplishing its cyclic movement is adaptation or redemption. This triple dogma was known in all sanctuaries illuminated by the tradition of the sages. Do you wish to ascertain which is the true religion? Seek that which realizesmost in thedivineorder, which humanizesGod and makes man divine, which preserves the triadic dogma intact, which clothes the word with flesh by making God manifest in the hands and eyes of the most ignorant, which finallyis by its doctrine suitable to all and can adapt itself to all-——the religion which is hierarchie and cyclic, havingallegories and images for children, an exalted philosophyfor grown men, sub~ limehopes and sweet consolationsfor theold.

“The principle of harmony is in unity, and it is

in· sub· and it is "

"The word is realization or inThe life the word its movement is or This was known in all sanctuaries illuminated the sages. Do you to ascer· tain which is the true 'Seek that which realizes most in the which humanizes and makes man which preserves the which clothes the word with makin.g God in the hands and eyes of the most is its doctrine suitable to all and can to all-the which is hierarchic and and childr'en, an exalted for grown sweet consolations for the is in

impa:rts such power to the uneven number the most of the odd numbers because it is the of the RUlllel'illll'

is com.poSled because idea

conthe three

this in is three yang, or masculine can be into the sidered as the principle worlds. For the same reason, the CblrisitisiIl no means the of Ghost

who is iIlchlded in that of the son. For the it is cOIltrliry to the laws of hieratic same reason, and orthodox syIJobcllogo;y to per'solltify the under the form of a woman. Woman comes and assumes the man as nature comes to from ; so

of the ascension the Sa'viour, and the alW'llm:pti(m of the Mother God. we has the His mother and the for His bride; as He and in the the three inferior to the three yang, a like of

thiswhich imparts such power to the uneven number in magic. Now, the most perfect of the odd numbers is three, because it is the triology of unity. In the trigrams of Fohi, the superiorrtriad is composed of three yang, or masculine figures, because nothing passive can be admitted into the idea of God, considered as the principle of production in the three worlds. For the same reason, the Christian trinity.by no means permits the personification of the mother, who is implicitlyincluded in thatof the son. For the same reason, also, it is contrary to the laws of hieratic and orthodox symbology to personify the Holy Ghost under the form of a woman. Woman comes forthfrom man as nature comes forth from God; so Christ as» cends Himself to heaven, and assumes the Virgin Mother; we speak of theascension of the Saviour, and theassumptionof theMotherof God. God, considered as Father, has Nature for His daughter! as Son, He has theVirgin for His motherand the Church for His bride; as Holy Spirit, He regenerates and fructifies humanity. Hence, in the trigrams of Fohi, the three inferioryin correspond to thethreesuperior yang, for these trigrams constitute a pantacle like that of the

two tria,ngl'e8

but with a triadic int,erp1r&the star.

two trianglesof Solomon, but with a triadic interpretation of thesix points of theblazingstar.

possesses three senses, every act has a bea,ring, every a for the absolute cor'respOllld8 from to world

human will moidiJies UGI,lU.C. philOlilOp,hy, and is written in heaven. There theref,()re, two the one resultiing the unc:reated will in accord from will causes in their is hence most

wisdorn. the other of with the or

“Every speech possesses three senses, every act has a triplebearing, form a tripleidea, for theabsolute corresponds from world to world by its forms. Every determination of human will modifies nature, afiects philosophy,and is written in heaven. There are, therefore, two fatalities, the one resulting from the uncreated willin its accordwithwisdom, theother from created will according with the necessity of secondary causes in their correspondence with the First Cause. There is hence nothing indiflerent in life, and our apparently most simple resolutions frequently determine an inealeulableseries of benefits or evils,above all in theaflinitiesof our diaphanewith thegreatmagicalagent, as we shall explain.

in

and our frElqulently determine an in<lalieulabJle series above in the of our diapbJme with the as we whole Ka,bblilla,l1, or

the w&''S the

the dualism of it expilauIS the intervention a harmonious and did not his into wrilting, and revealed them in secret to his fav'oreid one and a

“The triad, beingthe fundamental principle of the whole Kabbalah, or sacred tradition of our fathers, was necessarily the fundamental dogma of Christianity, the apparent dualism of which it explains by the intervention of a harmonious and all-powerful unity. Christ did not put his teachings into writing, and only revealed them in secret to his favored disciples, the one kabbalist, and he a great kabbalist,

among

of the

is the the the the dOletr:ine is indicated which the leaves un· in the preserves the is

acc,ordinll to

Malchuth substituted which is its kabbalistic and the balance and in the or heavens is the ChuLrch

ALOHIXY AND THE ALOHEZMEIBTB. 211 among the apostles. So is the apocalypse the book of thegnosis or secret doctrine of the first Christians, the key of which doctrine is indicatedby an occult versicle of the Lord’s Prayer, which the Vulgate leaves untranslated,whilein theGreek rite, which preserves the traditions of St. John, the priests only are permitted to pronounce it. This versicle, completelykabbalistie, is found in the text of the Gospel according to St. Matthew,and in several Hebrew copies. The sacred word Malehuth substituted for Kether, which is its kabhalisticcorrespondent, and thebalance of Geburah and Chesed, repeating itself in the circles or heavens icalied eons by the Gnostics, provided the keystone of the whole Christian temple in this occult versicle. It has been retained by Protestants in their New Testament, without recovering its lofty and wonderful meaning, which would have unveiled to them all the mysteries of the apocalypse. But it is a tradition in the Church thatthe manifestation of these mysteries is held over to thelast times.

“M.a1ehnth,based upon Geburah and Chesed, is the temple of Solomon having Jochin and Boaz for its pillars; it is the adamic doctrine founded, for the one part, on the resignation of Abeland, for theother, on

; it is the adamic dOletr:ine fm:mdled, on the res:ign,ati()ll

upon ltebulrah and is the hA'tTl11O' Jochin and Boaz for its the one

Dl:'Ovided the keystOile the whole in this occult versielle. has been retained Pr,ote:stants in their New Testa· without its and wonderful meaning, which would have un'veiled to them all the the But it is a in the these mystelries over to the last on for the Abel

212 LLGHEXY AND THE LLOHEHISTS.

the labors and self—reproach of Cain; it is the equilibrium of being established on necessity and liberty, stabilityand motion; it is the demonstration of the universal lever sought in vain by Archimedes. A scholar whose whole talents were employed in being obscure, who died without seeking to be understood, resolved this supreme equation, discovered by him in theKabbalah, and was in dread of its source transpiring if he expressed himself more clearly. We have seen one of his disciples and admirers most indignant, perhaps in good faith, at the suggestion that his master was a Kabbalist, but we can state notwithstanding, to the glory of the same learned man, that his researches have appreciablyshortened our work in the occult sciences, and that the key of the transcendent Kabbalah above all, indicated in the arcane versiele recently cited, has been skillfullyapplied to an abso~ lute reform of all the sciences in the books of Hoene Wronski.

him in

; it is the seU:-relpro:a.ch of the ibrium esta,blished on noo1essi1ty Bta,bility and motion; it is the deInOllStlrat:ion universal lever in vain scholar whose whole talents were emnl(lved obscur'e, who died without seekwlg to be un1derstood, resolved this supreme discovered the and was in of its source transI>ir· if he more We have that seen one his disciples and adlnir'ers most incligJlaI1lt, in at the master was a but we can state notwithstand· to the of the same learned man, that researches have shortened our work in the occult and that the of the above in the arcane verlficlle has been to an A. "".VA. 'u.A of all the sciences in the books Hoene

“The kabhalistictetragram, Jodheva,expresses God in humanity and humanity in God. The four astronomical oardinal points are, relatively to us, the yea and the nay of light--east and west—and the yea and nay of warmth———southand north. As we have already

•• The kal)balistic tEltrflgrlilm, J oc1he:va. expresses in and in God. The four astro. nomical cardinal are, to us, the yea the nay of and west-and the yea and nay and north. we

in strict pl"CIPO]rtioln and anllLlogous to the ma,nif:esta· tions the First So is this First va]rialhly revealed the cross-that made up that to the mystelries of India and -"'.r ....., Tau ofthe the of StaUl"Os of the the ofthe Ll::.IJllIU.II:::,

the jUIllcti<)D

according to the sole of the A.albbalah, is in visible nature reveals that which is dOlnailIl of invisible or causes are incom· and

"Vl11U'"H of ; the cross, central the of two infini:te tri·

said, according to the sole dogma of the Kabbalah, thatwhich is in visible nature reveals thatwhich is in thedomainof invisiblenature, or secondary causes are in strict proportion and analogous to the manifestations of the First Cause. So is this First Cause invariablyreveaied by thecrc-ss~—-thatunity made up of two, thatkey to themysteries of India and Egypt, the Tao of the patriarchs, the divine sign of Osiris, the Staurosof theGnostics,thekeystoneof thetemple, the symbol of occult Masonry; the cross, oentrai point of the junction of the right angles of two infinite triangles; the cross, which in theFrench language seems to be the first root and fundamental substantive of the verb to believe and the verb to grow, this combining thc conceptions of Science, Religion, and Progress.

“Man is the microcosm or little world, and, according to the doctrine of analogies, whatsoever is in the great World is reproduced in the small. Hence we have three centres of fluidicattractionand projection —-—the brain, the heart or epigastric region, and the genital organ. Each of these instruments is double—in other words, we find the suggestion of the triad therein. Each attracts on one side and repels on

; the cross, which in the French lWlgl1agie seems to be the root and fundamental SU1)stlmtive the verb to believe and the verb to grow, the ,. Man is the microcosm or little to the of whatsoever is in the world is in the small. Hence we have three centres of fluidic attraction and the heart or and the of these instruments is doublein we find the the attracts on one and on

214 ADOHIHYAND T33.L!.-03331878.

another. It is means of these apJparattl.lleS we

Ou:rselvEiS in with fluid into us the nervous three centres are, moreover, the seat the When the MagnllS has atulinEld the means

whether python,ess, or his own dev'eloJpmElDt, he cODlmtmicates and directs at will the vibrations in mass of the astral the currents which he rod."

another. It is by means of these apparatuses thatwe place ourselves in communication with the universal fluidtransmittedinto us by the nervous system. These three centres are, moreover, the seat of the threefold magnetic operation. When the Magnus has attained lueidity, whether through the meditation of a pythoness, or by his own development, he communicates and directs at willthemagneticvibrationsin the whole mass of theastral light, thecurrents of which he divides by means of themagic rod.”

In "Vita" we flnd : "There are two men in one, a man and a spiritl11al man; an external an internal man; one who one who never never fades never dies; one an the other an to which we

In “Vita” we find that:“There are two men in one, a fieshly man and a spiritual man; an external and an internal man; one who sickens, fades and dies, and one who never suffers, never fades and never dies; one an angel, the other an animal-—and to which we yield ourselves servants, his servants we are.

“In this connection Goethe‘puts into the mouth of Faust, in reply to the materialisticphilosopher,these words: ‘i

"In into the mouth ma1;eriluis1;ic pltiilo:sopltier, these words:

"But in my Each One And And

alas! two souls the other to sell,ar'Lte. to earth with pal.si(ms the other breaks desires

“But in my heart, alas! two souls reside. Eachfrom theothertriesto separate. One clings to earth withpassions and desires And fond embrace;theotherbreaks his bonds, And risingupward, spurns thedust of earth.”

•• This dUlll.lit,y of and the of de:tJQarkation bet'weE!n the is the most subtle known to man. the staunchest have dered. Jesus gave the but followers lost it and suttsti1;utEld for the which He l'RUIg-Ul', the doctrine that salvation is attainlabJle the blood of the man. come but from the UD'der'St8,nding truth. the will be separs,ted thethe from the gCllUlne."

“This duality of mind, and the line of demarkation betweenthetwo, is the most subtle question known to man. Upon this reef the staunchestships have foundered. Jesus gave thekey,but his followers lost it and substituted for the Science of Life which He taught, the doctrine thatsalvation is attainable only through the blood ofithe crucified man. Salvation will never come through blood, but from the understanding of truth. Through science the seeming willbe separated from thereal, thecounterfeit from thegenuine.”

87. Regarding the use of the word fire by the Alchemists, theyused thisWord to indicate, among other things,trials of all sorts, to which man is exposed. The writers say of their stone, that it can endure, in this sense, any fire, saying, in another sense, that it is fire itself; for nature, as a principle,.ea.nnot be consumed in itself, all of its metainorphoses being superficial, and transient, thesubstance remainingsubject onlyto the power of God, the eternal comtus or force by which it exists.

writers say in

87. the use of the word used word to indlicflLte, among other all to which man is The that it can in lSliJllll,K. in another sense, that it is prJinciple, .cannot be consumed and the to the power of the eternal C01WtUS or it

88. With regard to interpretation in general, the reader will find many useful rules in the Tract by Plutareh,entitled “How a. Young Man ought to Hear,

88. With to in will find many useful rules in the a Man to

or "-where of are drawn the most ancient exp18ina1tiOIlS derived from of we must understand or, Nature.

IUlU::t:l:l, assumes that this is endeavors to and reconcile"

tions

ph.ilosol)hies or revelations of nature.

to to all

we may remember that philOl'Opihy be tested must nature; and then the the apI=llimtble to the intE!rpr'etafor nature

216 ALOHEMY AND THE & or Read, Poems,”—where examples of poetry are given, drawn from the most ancient poets, with explanations derived from principles of philosophywe must understand truth, or, finaliy,Nature. Plutarch, indeed, assumes thatthisphilosophyis true, and then endeavors to “accommodateand reconcile” poetry to it; but we may rememberthat philosophyitself must be tested by the possibilityof nature; and then the rules furnished by Plutareh for the interpretation of poetry will be seen to be applicable to the interpreta— tions of philosophy also, for nature is, prior to all philosophiesor revelations of nature.

89. Some of P1utarch’s rules and applications are so pertinent to the subject in hand, that we willrecite 9, few, which theingenious reader may find applicable to othersubjects:

89. Some of Plutarch's rules and are so to the in that we will a which the reader may find apl[>li<l&ble to other sulJljects of and no less pr()flt:able, and not

" says "it is most necessary, to receive ancient m1rthlll,that we how the names of j as also of the

terms mean the tflt'tfltU! andand whether these

“But of all things,”says he, “it is most necessary, and no less profitable, if we design to receive profit, and not injury, from the poets (the ancient mythological poets are referred to) , that we understand how they made use of the names of gods; as also of the terms of evil and good; and What they mean by the soul, and‘ fortune and fate; and whether these words

ALOHEIIIY AND ‘HIEALOBEMISTS. 217

ALCHEKY AND '!'BE ALCHEMISTS. 217

are alwaystaken by themin one and thesame sense, or rather sometimes in various senses; and so of many otherwords.”

are taken them in one and the same sense, or rather sometimes in various senses; and so many other words. " is or or poems in any other books wblatElver. we may that is absurd truths is thereoor'ru'Dteid with an

or he that takes such in his apJpreihe:nslon, erroneous opini,on."

“Whensoever, therefore, anything is spoken in poems (or in any otherbooks whatever, we may add) concerninggods, or daemons, or virtue, thatis absurd or harsh, he thattakes such sayings for truthsis thereby misled in his apprehension, and corrupted with an erroneous opinion. ’ ’

In thisconnectionPlutareh quotes:

this connection Plutarch

“Joyed was the goddess, for she much did prize A man thatwas alikebothjust and wise,”—-

n .In.....,,,.. was the godldeelS, A man that was alike "-

and says, that We are taught by it, that “Deity delights not in a rich or a strong men; but in one that is furnished withbothwisdom and justice.”

and says, that we are that ' denot in a rich or a man; but in one that is furnished with both wisdom and " " he the same

that the reason she did not sert or nel:rlelet Ulvsses was,

“Again,” he continues, “when the same goddess (Minerva) saith, thatthe reason why she did not desert or neglectUlysses was,

“

" he was and gallUUlt And ponderled noble pro1jec'ts "-

therein tells us, us, is dear to the pertainling to

’Cause he was wise, and gallantthingsdesigned, And pondered noble projects in his mind,”She therein tells us, that, of all thingspertaining to us, nothingis dear to the gods but thatwherein we re-

218 ALOHEMY AND THE ALCHEXIBTS.

semhle them, to wit, our virtues; seeing that liking is produced by likeness.”

to our that

90. In another place Plutarch cites a line to that effect that, “ Except what men thinksuch, there’s nothing good or il.”

Plutarch cites a line to that

what men think or ill."

Which he says must be corrected by reference to another,thus:

Which he says must be COITected thus: ref,erelDOO to an-

“But what's so is so, thinkmen what theywill.”

"But what's so is so, think men what will."

These two lines express, we may see, doctrine in Plutareh (as it is also in Pinto) stated in the third question of thesixthpart of the Symposiacs,to wit:

“That must first exist which hath no need of any other thingthat it may exist; and that after, which cannot bewithoutthe concurrence on anotherthing,-,” for the second of the above lines expressed what is called the substance of things,the first expressing its qualities or accidents, as Aristotlecalled them.

These two lines express, we may see, in Plutarch it is also stated the third the of the to exist which hath no need of any other that it may exist; and that which cannot be without the concurrence on auother " for the of the above what is called the of its qua,litile8 or aooide:nts, them.

91. In this unostentatious passage Pluterch. has exactlyhit off the definitions of substance and mode, by 9, distinguished philosopherof theseventeenthcentury (Spinoza),-—-thevery root of his philosophy.

91. In this passage has the substance. and a the seventeenth oon(S}:linclzaji,-·the very root his phill0810pl:lY

92. The protection of the student against delusion

The the student against de!lllSicln

in such is to ask what idea he has to the existence of which is conas necessary ; but he must not look to books for auy such ideas. Plutarch

in such definitions is to ask himself what idea he has of anything, to the existence of which nothing is conceived as necessary but itself; but he must not look to booksfor any such ideas. Plutarch quotes:

‘ Of counsel given to mischievousintents, The man thatgives it most of all repents;”——and he explains that these lines “are of near kin to what We find in the determinations of Plato, in his books entitled “Gorgias, and ConcerningtheCommonwealth; to wit, “thatit is worse to do than to safer injury: and, that a. mm more endamageth himself when he hurts another, than he would be dammifiedif he were the sufferer.” Because, to be injured is outward; but to injure is an inward wrong; the one is a surface injury,theothervital, etc. He thenquotes:

‘

"counsel to mi,sclilie17011lS UILCll1>l1, The man that it most ;"and he that these lines "are of near to what we find in the determinations of books entitled " and the Commonwealth; to "that it is worse to than, to that a man, more en,rUJ,lrna:get:h when, he hurts than he wouZd if he were the " to be is outward; but to is an iuward wrong; the oue is a surface the other etc. He then " Nor because he cannot at impious drollery And charms are to him un.lml)WJtI..

“Seest not how Jeve, becausehe cannot lie, Nor vaunt, nor laugh at impionsclrollery, And pleasnre’scharms are thingsto him unknown, Among the Gods wears the imperial crown 1” And he tells us, thatthese lines teach “the same doctrine that is found in Plato, to Wit, ‘that the Divine Nature alone is incapableof feelingjoy or grief.’

93. This doctrine occurs in Plato’s Third Letter, (to

n..u.•VJ.ll5 the wears the crown'" And he tells us, that these lines teach "the same trine that is found iu to t that the Divine Nature alone is or 93. This doctrine occurs in

220 ALOBEIIY AND THE ALCHIHISTB.

and is in the Phileblus, in the DifLlo9:ue) we course stated directJ[y we

Dionysins,) and is stated in the Philebus, correctly translated by Taylor,Vol. p. 511, but inaocurately rendered by Burges, Vol. IV, p. 47. As this doctrine, as stated in Philebns, comes from Protarchus (in the Dialogue), instead of Socrates, we might consider it 8. mere suggestion to be overthrown in the course of the Dialogue; but the same doctrine being stated directly by Plato in the letter referreél to, we ere at liberty to consider it a definitely formed opinion, and must explain it by reference to the notion previouslyexpressed, of that,which exists of itself; or that, to the conception of which no other conception is necessary. Thisexistenceofitself, as it is sometimes called, is what was supposed without quality, and therefore incapable of either pleasure or pain. We only refer to this to exhibitPlutareh’s mode of i1lus~ tration, and return to Alchemic volumes:

“The history of the medieval persecutions of A1chemists,” says “Adiramled,”“together with one’s knowledgeof thecupidity and treacheryof thepresent World, would, I think,be sufficient to either seal his (theAlchemists) lips or causehim to remit theknowledge from all save the tested and trusted few.‘

says • AdlirfLmJled," ., tOigether with treacb.ery of the swncient to either seal his or cause to re1Jail the knowl· from all save the tested and trusted

" This subject has been treated in one of theformer

trE:atEld in one of

former

the COJ9m()polite and are,' says the •eI1V€:loJ)ed in ; we cannot entra,nqlllUJly the our friends; whosoever will who we are, will wish to extort from us our or to if we to it to them. is 110 so perverse; interest and ambition so dominate men that all their have no other aim the these as the to works mercy. return to us

I have made the trial of this the in full. R. at risk of lives. Will miracle' A murmur will be Ph:rsicliarls and the even dOtlbt€:d the existence Philosophic:al will then that there is such a man will be followed his actions will be the will, the ambit;iotls will him discover his secret. what can he for but or voluntary his 9

“The experience of the Gosmopolite and of Philatethesproves thissufficiently. ‘We are,’ says thelatter, ‘enveloped in maledictionand infamy; we cannot enjoy tranquilly the society of our friends; whosoever will discover who we are, will wish either to extort from us our secret, or to plan our ruin, if we refuse to reveal it to them. The world today is so wicked and so perverse; interest and ambition so dominate men thatall their actions have no other aim but the satisfactionof thesepassions. Do we wish, as theApostles, to perform works of mercy, and return to as evil for good. I have made the trial of this lately in some volumes, but I quote here fromPernety: ‘ ‘Philosophers are not so common as physicians. They are few in number. They possess the secret of curing all mala~ dies. They are not lackingin the desire to do good to all the World; but this world is so perverse that it is dangerous for them to try it. (To the proof of this, see my work “A Fight for Liberty,”where one of the worst persecutions of the age is shown in full. R. S. 0.) They would do so, at therisk of theirlives. Will they cure some one as by miracle? A murmur willbe heard among thePhysicians and the People; and even those who most doubted the existence of the PhilosophicalRemedy willthensuspect thatthere is such a thing. This man will be followed; his actions will be observed; the report will spread; the avaricious, the ambitiouswillpursue him to discover his secret. Then, what can he hope for but persecutions, or voluntary exilefrom his country?

222 ALCHEMY AND rim Ancasmsrs.

distant places. I have cured, as by miracle, some dying ones, abandoned by Physicians; and to escape persecution, I have been obliged, more than once, to change my name, my dress, to shave my hair and my beard, and to flee under cover of the night. Yet, to what greater dangers would a Philosophernot expom himself, if he should make the transmutation? Althoughhe should intend to make use of thegold for a very simplelife, and for thebenefitof those in need.

what danlgers a not expose if he should make the transmutation' AI"

,"'l"i, he to make use of the for a very and the those in need.

“I know that many Physicians exercise their profession, not so much through self-interest as through the desire of serving the public: but all of them are not so. Some will rejoice at the good fortune of their neighbor, others willbe angry becausetheyhave been deprived of a chance to increasetheirrevenues.’’

"I know that many proJ.'t'D<51VJl1, not so much as the desire of the : but all of them are not so. will at the neighl)or, others will be angry beciaw!le del)ri,red of a chance to inc:rewse here let me

It has been proven in apl,reJtlen,d the value session of this

I have as some to escape obJlig.ed, more than once, to to shave mymy the to pos-

revenues. " ever come

have to students. those who

“Andhere let me give a. word of advice to students. It has been proven in all times that only those who apprehend the value of silence ever come into possession of this Truth.

times that a word

‘ ‘ It is somethingthatnever yet has beentransmitted by word of mouth. It is projected by the thought of more advanced minds, and gained onlythrough intuitional perception in the Silence.

"It is SOlltletbiIllg that never has been transmitted word of mouth. It is pr(J,jected the thOtlght more advanced and tional peI'CeI)tion in tke tS'ttence. intui-

one person ever share with that other should be a true and lovthe sex.

“Only one person should ever share thisconfidence withanother,and thatothershould be a true and loving companion of the opposite sex.

for two to work and think togretller, because this way the tho,ugJtlt .....h.nlhr .......Arl in1;ellset su]lplemen11;s intuition and results are to be surer and quick:er.

“It is advisable for two to work and thinktogether, becausein thiswaythethoughtbecomeswhollysexed,‘ intellect supplements intuition and results are apt to be surer and quicker.

“Not that it is impossible to come into this unfoldment alone. “ "' Many of the older Alchemists were monks, one was a cardinal, one a pope, many were hermits.

that it is imJPosslb.le to come into this UUltOHlment alone. "" "" the older Alchemists were one was a cardulal, one a pnllinlin.ary

of natural science

“No greatpreliminaryknowledgeof natural science

(‘I) as now understood is necessary. In fact, technical training of this kind is apt to blunt the faculties to a perception of true natural principles.

(Y) as now understood is necessary. In cal of this kind is to blunt the faculties to a peI'cel>tioln of true natural principle:s. is proven the foot that very scb;ola,rly men

many were herall

UIlIIAllv can see no reason in and such men fail when to demonstrate it. servations natural cause to eflset and

to C8.1llSe>--iam>ve

“ This is proven by thefactthatvery scholarly men usually can see no reason in Alchemy, and nearly all such men fail when they try to demonstrate it. Ohservations of natural phenomena, reasoning from cause to effect and effect back to cause——above all, ‘See

Al43hemy"

“DivineAlchemy.”

“DivineAlchemy.”

224 ALGEEMY AND THE AIICREHXSTS.

patienceand perseverance are necessary to accomplish thiswork.

paltleIlce and perseverance are necessary to acclon:lplish this work.

the Her- the learned author '..Hillpsignet), 'a studious inflamed with the PhilOlIOp:hy, very skillful in Mtural .l::"hiLlosoptly COlup],ete in manners, milghtjly del'oted

"In the words Arcanum practical Chemlistry, may confidence enter the Nature and peruse the Books of the best him seek out an and sedulous for and not of his desire .

Let a Lover truth make use a the note and truth; let that are in tical Names and Secret hid in never ceitfully than when PllUnly. nor ever more than when , H

“In the words of the learned authorof the Hermetic Arcanum (Jean d’Espagnet), ‘a studious Tyre of a quickwit, constant mind, inflamedwiththestudy of Philosophy,very skillful in natural Philosophy,of a pure heart, complete in manners, mightily devoted to God, though ignorant of practical Chemistry, may withconfidence enter into the highway of Nature and peruse the Books of the best Philosophers; let him seek out an ingenious and sedulous Companion for himself,and not despair of obtaining his desire Let a Lover of truth make use of a few authors,but of thebestnote and experiencedtruth;let him suspect thingsthat are quicklyunderstood, especially in Mystical Names and Secret Operations; for truth lies hid in obscurity; for Philosophers never write more deceitfully thanwhen plainly,nor ever more truly than when obscurely.’ ’ ’

“Magic (Alchemy) is the divinity of man achieved in union with faith,” says E. Levi, “the true Magi are Men-Gods, in virtue of their intimate union with the divine principle. They are without fears and without desires, dominated by no falsehood, sharing

are M.ElD-'ltOas. the divine

is the man acllie17ed H says E. "the true of their intimate union with are without and no fa!s,ehoold. sblarulg

ALCHEMY AND THE M£ 225

no error, pal:ieIlce, reIlosiing in the eternal thOUglJlt. on but are not weiQ'tled know it and also that it is necessary For debased is a the cowardice it is a an intensified reliance on Love A cannot be 19I1:orsmt, how to

imllllies suplerioldty, mas:ters:hip, majority, and The welcomes deserves is never a slave them; he knows poor, to and to suffer; he en'Qu:res oblivi<)ll ",'illingJly because he is lord of own ness, and eXIleclls or from the of He can he can He does

nronel.y, prof,ouIld peace.

create imlleri.shsible trelfLsures, the honors or the possesses that which he He which must but renlelIlbell'S satiisfacticln that he has met His for he knows that He

no error, lovingwithoutillusion,suffering withoutimpatience, reposing in the quietude of eternal thought. Theylean on religion, but are not weighed down thereby; theyknow what it is, and also that it is necessary and eternal. For debased souls, religion is a yoke imposed throughself-interest by the cowartiice of fear and the follies of hope; for exalted souls, it is a force which originates from an intensified reliance on the Love of Humanity. A Magus cannot be ignorant, for magic implies superiority, mastership, majority, and majority signifies emancipation by knowledge. The Magus welcomes pleasure, accepts wealth, deserves honor, but is never a slave of one of them; he knows how to be poor, to abstain, and to suffer; he endures oblivion willinglybecausehe is lord of his own happiness, and expects or fears nothingfrom the capriee of fortune. He can love without being loved; he can create imperishabletreasures, and exalt himself above the level of honors or the prizes of the lottery. He possesses thatwhich he seeks, namely,profound peace. He regrets nothing which must end, but remembers with satisfaction that he has met with good all. His hope is a certitude, for he knows thatgood is eternal and evil transitory. He enjoys solitude, but does

not the man; he is a child with childr'en, with the young, the with the LU\.'AUl,U,

who and mourns with all who weep; apJpIaud.:ing he is in· duJlgellt to no one, he has hmnsellf no to for he never thinks himself of· who misconceive seeks an to serve them; the kindness he avenge himself on the ; he leans with affection on all arms stretched out to him in the and not the irri· of Rousseau for a He knows that he others the occasion for and he never meets an offer or a a reXUS8.1." This is instruction for all stuldents as to the life must learn to lead in order to sue· ceed.

not flythe society of man; he is a childwithchildren, joyous withtheyoung, staid withthe old, and patient withthefoolish, happy withthe wise but cannot hear thevulgar. He smileswithall who smile,and mourns withall who weep; applaudingstrength,he is yet in» dulgent to weakness, oifending no one, he has himself no need to pardon, for he never thinks himself offended; he pitiesthosewho misconceive him, and seeks an opportunity to serve them;by theforce of kindness only does he avenge himself on the ungrateful; he leans with affection on all arms stretched out to him in the day of trouble, and does not mistake the irri~ table pride of Rousseau for a virtue. He hows that he helps others by giving them the occasion for doing good, and he never meets on offer or a demand with a refusal.” This is good instruction for all students as to the life they must learn to lead in order to sueceed. Again “Adiramled”says: “Be sure, our Art is no fancy,but grounded on purely scientificprinciples.

"To the truth or t'!p.l'tlll1ntv certain as

" Adiramled" says: "Be sure, our is no but grounl:led on seientiftc prilIlci.plelil. an old this Art. It is as true and orclaiIled .by God in as it

“To quote from an old Master, ‘No one need doubt the truth or certainty of this Art. It is as true and certain and as surely ordainedby God in Nature as it

ALOHIIKY

is that the sun shines at noontide and the moon shows its at mon secret of Priests

C<VirlC<llP.C< that the ancients adored which was the com:1 29 2 and Has. 2 :8. '

“There is every evidence that the ancients adored their temples by Alchemic Art, which was the eom— mon secret of Priests and Kings: 1 Chron. 29 :2, 2 Chron. 1:15, Job 22:24, Jer. 10:9, and Hos. 2:8.

•• All are unanimous in aftiirnling that the substance of our stone is one

“All writers are unanimous in ai‘1’ii-ming that the substance of our stone is one thing.

•• The same writer says: 'As concerns the it is one, and contains within all that is needed. Its birth is in the sand. It is the distilled moisture of the Moon to the of the Sun and congealed.

“The same writer just quoted says: ‘As concerns thematter, it is one, and contains withinitself all that is needed. its birthis in the sand. It is thedistilled moisture of the Moon joined to the light of the Sun and congealed.’

“Nothing truer was ever spoken. It is called a stone, not because it is always seen in the form of a stone, but because it finally becomes a stone, capable of resistingthefire.

truer was ever It is called a not because it is aUVli)'S seen in the of a because it becomes a of resi.stilllg the fire.

on Iln,rthiml in BeliPnnin:g in the it

It is the di-

“You can hardly put finger on anything in Nature where it is not. Beginning in the seed, it forms wood, bark, leaves, fiowers,.fruit. It is the direct cause of all colors seen in Nature, -and thisis one of its most wonderful attributes.

“Colors, indeed, are the greatest guide to us in the

reet cause all colors seen in nULUL'"", and this is one of its most attributes . .....","'''''.., are the gre·ate:st

practice of our art, as they afford certain landmarks whereby We may he guided aright (Is. 54:11).

“But I promised to give you various descriptions of this stone as it is found in Nature, becausehere is where we must look for it.

eyes

Do

our as afford cel"tal:n landmark' w.b.erElby we may be 54 .. But I you various dellCriptioIlS this stone as it is in because here is where we must look it . .. I will one very accurate it our is the it is known to few. When it is its spl.enl:lor is most admirable; is to none, save the sons of kn,ow.ledge. thElre:[or·e. when you see it in if youyou will never our if you can its the trsins:forms,tion will be For our water is a and is loved many, but meets all gaJrm1ent;s, in order that she may be able to the w,uothv

most pure her wooers in

Our in inward graces; unlike immodest woman who meets her lovers

“I will give one accurate description of it by Philatheiesz ‘Know that our Mercury is before the eyes of all men, thoughit is known to few. When it is prepared its splendor is most admirable; but thesight is vouchsafed to none, save the sons of knowledge. Do not despise it, therefore, when you see it in sordid guise; for if you do, you will never accomplish our Magistry—and if you can change its countenance, the transformation will be glorious. For our water is a most pure virgin, and is loved of many, but meets all her Wooers in foul garments, in order that she may be able to distinguish the worthy from theiunworthy. Our beautifulMaiden abounds in inward graces; unlike the immodest woman who meets her lovers in splendid garments.

To those who do not despise her foul exterior, she then appears in all her beauty,and brings them an infinite (lower of riches and health.’

Our authorhere is personifying the active principle

To those who not her ext;eri:or, she then appears in all her and them an infinite dower of riches and author here is pell'SOltlif:yiDg the

as feminine. I presume becausehe sees it hidden in water.

“He is referringto theMercury of thePhilosophers, and I would have the student compare his statement carefully withthe circumstances of the birthof Jesus Christ, particularlyLuke 2 :7.

“Then read Zech. 3:3-5, rememberingthat Joshua and Jesus are identical words in the original Hebrew.

as fem.inirle. water. I presume bec:aul!e he sees it un.""" ... in is to the the Phi]os()phers, aud I would have the student compare his statement cardllilly with the circumstauces of the birth of J eaus particllllarJly Luke 2 :7. in AI(3hemy in

mythcllogy to the idea this glori01l1S found in very

"Then read Zech. 3 that Joshua aud Jesus are identical words in the ori:ginal Hebrew. in one you may

“There is, in fact, everything in Alchemy and in mythologyto suggest the idea of this glorious principlebeingfound in very lowlysurroundings.

“And now, since you know thatyou need only one thing,and that it is a very common thing,you may feel more definitely assured of success.

"And now, you know that you and that it is a very commou more assured success. the

“Though I say only one thingis required——one seed ———-it is taken for granted thatyou must have a soil in which to sow theseed. Nor is it possible to raise it in more than one soil, becausein only one do we find the rays of the sun congealed in just the right proportions.

.. 'l'ihOllgh I say one 18 recluilred--<me -it is takenfor gra,ntEid that you must have a in which to sow the seed. is it to raise it in more than one rays of the sun cOIlgeale:d in to see the scientific &lPplic&-

one do we find the becfLUse in

"I trust you will be tion of the term 'cclng'ealled sotll.r-:raJl"s.' "

‘.‘Itrust you willbeable to see thescientificapplication of theterm ‘congealedsolar-rays.’ ”

94. As different Writers used liifierent words for

94. As

uiozmnnr AND mm: Anonxuxsra. the same thing, as already intimated, and expressed different thingsby the same word, no general rule of interpretation can be given applicable to all of the writings. Each writing, for the most part, must be interpreted by itself; but by reading a few of the best authors, and weighing carefully what each one said, with a constaxnt reference to Nature, the student might soon begin to perceive to what, in themain, the writers referred, or of What they treated. The next step might have been a sifting of the writings themselves, so as to exclude the worthless and indiiferent, the attention becomingconfined to some few authors; to which theauthorof the “Marrow of Alchemy” refers :

already and no rule apIllicftble to all of the the same the same different interpretlll.ticln can wejighing carefullly what each one a constoot the studeIlt to in the Wl'it.P.11"R l'lefeJI:Te41, or treated. next have been a of the themso as to exclude the worthless and incliff'erElnt, the attention to some few authors; to which the author of the "Marrow I"&fers:

“Butthouof Trutha lover,beadvised Beware, and be not easilyseduced, For he thousure thatall thatis advised, By such, thisArt to treat who were induced By envy,is not true; nay,very little In some books, and in some scarce a time.

"But thou of a be ad',ised Be1wat'6, and not be thou sure that all that is ad,rised, this Art to treat who were induCEKl envy, is not true; nay, very In some and in some scarce a tittle.

“For know thisArt a virgin pure remains, Though many lovers do her fondlysue; She acorns a Sophister, and still clisdains

"For know this Art a pure retnains, 'l'biOUgh many lovers do her sue; scorns a and

A to inhabit that's UllI,rU'l:', many press to win the Fleece; 'Tis that gape as the

A bi-east'forto inhabitthat’suntrue, Yetmany press to win theGolden Fleece; ’Tis thattheygape for as the masterpieee.

“But a true Son of Art dothwisdom prize

"But a true of Art doth wisdom

Be:voDld all and his

Beyond all earthlygood, and his desire

To it is bent,he fondlydothdevise

To it is he doth devise to ambition to "

His to are incllined, Pl'irrin,g alone the

By riches to ambitionto aspire; His studies all to knowledge are inclined, Prizingalone the riches (if themind.”

95. The awe withwhich all of the writers approach the subject is very remarkable, and their unwillingness to Write openly of it seems to beof a Pythagorean character. They seem to understand also that contemplation and controversy cannot keep company; for thoughthe latter may sometimes sharpen one’s wits, it alwaysdisturbs thebalance, thejudgment,whose equipoise is so necessary in all cases, but especially in a student of Nature. Hence the recommendation of Espagnet in taking leave of his reader, already recited:

" 'FlfLreweJlI, diligent l'PJI.<1'Alt' :

medi-

“ ‘Farewell, diligentreader; in readingthesethings, invocate thespirit of Eternal Light; speak little, meditate mueh, and judge aright.’

penliste:ntly pusJned, the tate

95. all of the writers apl>rollt.Ch the is very and their un'willinig· • ness to write of it seems to be of a PythfLgoresm character. also that conternp:Lat:ion and cannot company; for the latter may sometimes it disturbs the the whose is so necessary in all cases, but in a of Nature. Hence the recommendation of Espa,gnlet in leave of his rean-

"If an en1qUllry

“If an enquiry be persistentlypushed, theright an-

swer is sure to be gained. People fail of realization mainly from impatience. The fact is, knowledge stands ready for us, but we are not always ready to receive it. We must, indeed, perfect our receivers, for all knowledge comes to us throughtheVoice of theSilence. One may chase all over the world, employ teachers and read books, and learn infinitelyless than may be revealed in one supreme moment when the SilentVoice becomesaudible.

swer is rore to receive it. all comes to us the may chase all over the teachers and read and learn infilnitely less may in one supreme moment when the becomes au(liblle.

to receivlers, for the Si-

Al(lheJInY, more than any other result. It teaches and selJE-rellallce. finality it diS<llo84es the to divlll,re

“Alchemy,more than any other study, leads to this result. ‘It teaches patience and self-reliance. In its finalityit discloses a most tremendous secret. It is, in fact, the world-mystery. No living person can be found to divulge it.

very nature it sets the &eal silence H ·ht upon the its as advance toward the heart the For reason the masses, to believe that must be dumb and belf it cannot be told and remain in

“By its very nature it sets theseal of silencetighter and tighter upon the lips of its votaries, as they ed-L Vance toward the heart of the mystery. For this‘reason the masses, taught to believethatknowledge must be orally imparted, stand dumb and disbelievingbefore this marvel. If it cannot be told outright they refuse to believeit, and consequently remain in ignor-

8.1108.

ance.

“But the man who has evolved to a. higher plane of

the man who has eV(Jllved to a of

x AzcnnmzAND rm: ucanmsrs. 233

thought,and proven thepowers of themind in certain lines of individual researches, bethinkshimself thatif thisbe a true art, as described in so many books, then certainly it must have been known and practicedby men at some period in the past.

proven the powers the of individual bethinks hinLlse,Lf a true as described in so many p.p.'I'tal1nlv it must have been known and prl!1cticed men at Bome in the

if then to be

“Faith in the possibility of a thing needs to be established prior to the demonstration itself. Supan inventor should say, I will not believein my idea until I see it worked out——how would it ever be brought forth?

in cer'taln of a to the demonstration say, I will not believe in my I see it worked out-how it ever be hl"OiuQ'ltit forth t

Ideas come our faith and lend

deavor.

“The fact is, anythingthat we can conceive of is possible. Ideas come straight from God. Let this thought establish our faith and lend wings to endeavor.

“It is only a question of a few years when all present theories relating to science will be subverted or radicallychanged throughtheknowledgederived from Alchemy, which is absolute truth.”

"It is a QU1est:ion of a few years when all present theories to science will be subverted or rad.ically the knoiwledge deri:ved which is absolute truth.' '.

is the will thus strong‘? Do others besides “Adiramled” teach this same Truth? Let us see what E. Levi, the greatest of the Transcendental Magus has to say on thissubject:

"“Adiramled.”

to to willl:ul'{ll.,YIlJ, but never such is the secret power, and the

«To will to lust this is the Magic.al A.rca,nwm ward in the persons the two knjigh1ts who come to deliver and to enchantments of Armida. the most cha,rming Dy]Dp]!ls and the most wild beasts. reo main without desires and and hence attain their end. Does it that a true more fear than Love' I do not and how sweet are the allurements of full to the and to the y011thfui eOlorencence of the I serinvite the estiim8,ble votarile8 of ple,ll8Ulr& to rethe transcendental sciences 8S a matter of cm'iosity, and never to apl)ro'9.ch the magIc:1l1 works of for ple:8Stlre.

“ To willwell, to willlong, to willalways,but never to lust after anything,such is thesecret of power, and this is the Magical Arcanum which Tasso brings forward in the of the two knights who come to deliver Rinaldo and to destroy the enchantments of Armida. They withstand equally the most charming nymphs and the most terrible wild beasts. They remain without desires and without fear, and hence theyattain theirend. Does it follow from thisthat a true magician inspires more fear than Love? I do not deny it, and while abundantly recognizing how sweet are the allnrements of life, while doing full justice to the graciousgenius of Anacreon,and to all the youthful effiorencenee of the poetry of life, I seriously invite the estimable votaries of pleasure to regard thetranscendental sciences merely as a matter of curiosity, and never to approach the magical tripod; thegreat worksof science are deadlyfor pleasure.

“The man who hasescaped from the chain of instincts wili first of all realize his omnipotence by the submissiveness of animals. The history of Daniel in thelion’s (ion is no fable, -and more than once, during thepersecutions of infantChristianitythisphenomena recurred in the presence of the whole Roman people.

man who from the chain of in· stincts first of submissiveness in the lion's den is no and more than once, f1urinl7 the infant this phlenclmEma rec:urlred in the presence the whole Roman r-"r--'

A man seldom has to an animal of which he is not afraid. The Jules the are and Once did he run a real ; he a com.,. to accompany upon impl'llldlellt person as lost he was also not for but his persons will say that it is difficult and even to such that in volition and energy in character are natural I do not but I would out also that can reform volition can be as I have often before like all ceremonial has no other end but thus to and habituate the will perseverance and more difficult and laborious the their effect.

A man seldom has anythingto fear from an animal of which he is not afraid. The bullets of Jules Gerard, thelion-killer,are magical and intelligent. Once only did he run a real danger; he allowed a timid companion to accompany him, and, looking upon this imprudent person as lost beforehand,he was also afraid, not for himself but for his comrade. Many persons willsay thatit is diflicnltand even impossibleto attain such resolution, that strength in volition and energy in character are natural gifts. I do not dispute it, but I would point out also thathabit can reform Nature; volition can be perfected by education, and, as I have often before said, all magical, like all religious, ceremonial has no otherend but thusto test, exercise, and habitu-atethewillby perseverance and by force. The more difficult and laborious the exercise, the greater theireffect.

Corning backto thesubject and theend of theGreat Work, I shall quote once more from “Azoth,or, the Star in the East” and the seeker after truth should then know the Path:

(JOlrnml!l: back to the and the end ofthe I shall once more from or, the Star in the East" and the seeker troth should then know the

“Nature widens in proportion as it is investigated, for thelinksin thesilver chain of symbolismmultiply as we follow them, and the divine dream of the uni-

Ut.uUJ'·!:: widens in as it is imr es1;igl"te,d, for the links in the silver chain of syrnbc)lislffi Illlull;iplly as we 'and the divine dream of the uni-

ALClIEMY AND THE ALClHElllISTl'l.

verse and about us the we nl1n.. therein. When the sets on that miJl2:ht-;y sea it need never fear the disillusion of a limit attained. There is no end to the The sequence of natural tyT)O!<lgy is a series as it is bethe soul can sail for ever. This is the gnmd,eur and the and the and the of Idealism. Gabriel de portra;rs it in his TerrestriaZ Paradise under the evasion of a milracle in medicine. The is witkin us; the dream also is and the the meantke the the the the the are alZ in a. sense

verse deepens and intensifies about us. the further we plunge therein. When the spirit sets forth on that mighty sea. it need never fear the desolating disilIusion of a limit attained. There is no end to the sublime delusion. The mystical sequence of natural typology is a series without end, as it is without be ginning, s.n<i the soul can sail for ever. This is the grandeur and thebeautyand theglory, and the philosophicjoy of Itieelism. Gabriel de Castagneportrays it in his Terrestrial Paradise under the evasion of a miracle in medicine. The goat is forever within us; the dream also is within;and the splendor, the meaning, the charm, the witchery, the enehamtment, “the depth, the heightk, the distance, are all in (L sense -wifhinbus; for the so-called material universe is only a stage of the Soul's advancementin the development of her infiniteself.

‘‘It is no sea thou eeest in the sea, ’Tis but a tiisguised humanity...

' nu,!.",. us; the so-called material is a the Soul's advancement in the is no sea thou seost in the sea, 'Tis a dis,guised hmnalldty All that interests a man is man." I

All thatinterests 9. man is man.”

‘ ‘At a. higher stage, a. higher symbolism,=3. wider universe, a deeper meaning, an increased joy, an intensified loveliness, till the supreme spirit in the full pos-

"At a verse, a a an increased uni· an intensi· lov'elrnesiS, till the supreme in the pos-

ALCHEMY AND THE ALCHEMISTS. ' 237

ALCKEMY AND THEALGHEMISTS. 237

session of itself, having achieved its own creation, shall enter the Summer Land of eternal maturity,the New Jerusalem, the beatific vision, the higher Consciousness of Nirvana.

session of its own shall enter the Sumnler Land of eternal maturity, the New JelC'USll.leln, the the Nirvana. in the order of idealil!m, are the touchstone and the test this reason that of IS""" ,"""u of Love.'

and hartruth. It is and

are detestable and the intellectual the mind man creates the Universe after its own likeand it is the it prcldUices. irrlegu]ar and diseased will im]llriscm

the stars in the eyes

Ullttt--£'um,en. de lumin.eto purge of intelli-

the false and the monstrous. ofthe future all of within them Theirs be sages,' and the 'Pl!lil()solphical We beseech you, sweet brethI'en, frilmds, and the that darkness

gence, and the creation a corilpl,ish the evolution of a loftier Ministry

“Now, in the order of idealism, beauty and harmony are the touchstone and the test of truth. It is for this reason that false analogies, false images, and deformed conceptions are detestable and revolting things—-theperdition of the intellectual soul-——for the niind of man creates the Universe after its own likeness, and it is pursued by the phantoms‘ it produces. An irregular and diseased imagination will imprison the Soul in the Tophet of thefalse and themonstrous. Tothepriests and poets of thefuture he, therefore, all health, and the Christ of God within them for their nature’s sublime exaltetion! Theirs be ‘the scale of the sages,’ and the ‘Philosophical garden of Love.’ We beseech you, sweet brethren, everlasting friends, by the Crown and the Christ, by the stars in the eyes of Israel, and by thatchaste light-—lwmendo lumz'ne—— whichis the jewelled glistening of Lueasta, to purge the world from darkness by theclarity of intelligence, and by thecreation of a loftiersymbolismto accomplish the evolution of a loftier Ministry of Song.

238 ALCHEMY AND TH]! &

To you, • in the fOl''em:08t mitted the as a after your own for the whose faith is in your hands. • The that never was on land or sea,' is witkin you. It is also in your power to it over the visible and to accom:plisih thus the of the

For the Cosmos is the of iml!l.gi.nathe of the to be ........1''', ..... however he will. It is also an illimitable to be inhis Kt;llHRI.

To you, standing‘in theforemost filesof time,’ is committed theCosmos, as a plasticmatter, to be fashioned after your own imaginationsfor the Sons of Futurity, Whose faith is in your hands. ‘The light that never wes on land or sea,’ is withinyou. It is also in your to project it over the visible universe, and to accomplish thus the complete transfiguration of the world. For the Cosmos is the inheritance of imagination, the potter’s clay of the poet, to be shaped however he will. It is also an inimitable symbol to be interpreted by his genius.

“Man is triune in anotherthanthe recognized manner. There is, firstly, the outward man, who is capable of la perfection, 9. beauty,a glory, a joy, and happiness of which at present we have scarcely dreamed. Then there is the interior man, whose mystery is illumined by the sun of Consciousness, and whom only, as we have said, the man himself can know. There is, finally,an undiscovered field of being and subsistence not lighted by the radiance of consciousness, which does consequently lie outside all normal knowledge, but is still the true, ultimate, and absolute man——of which the Conscious men is but ‘a part and a fraction, even as the field of life incarnate which is covered by

but is the ultinutte, and absolute man--of which the man is but a a frll>ction, even as the field life incarnate is cov'ered

ALCKDMY AND THE ALCHEHISTS. 239

normal memory may but a and a of our D&!lt--naVlD:1l an uni:veI'Sal immensity, an

a wherein lie the roots of mJl'steiries, and into which there is one narrow and one strliliglilt way of which is the act If we would know we must pass this if we would know we must span the the the that withdrawn which at some its extension doth upon It is to undertake this this Is it posllnrJp.l"f.alk-int:r it to know ourselves' The My'stillS answer: Yes.

normal memory may be but a. fractionand a part of our past—havingon universal immensity,an ebyssmal deepness, a dizzyaltitude, wherein lie the roots of all mysteries, and into which thereis but one narrow path and one straight way of entrance, which is the act of Introspeetion. If we would know God, we must pass through this gate; if We would know ourselves we must span the depth, theheighth, the distance of that withdrawn individuality, which at some point of its extension doth impinge upon Deity. It is possible to undertake thisgrand, thissublime journey. Is it possible by undertakingit really to know ourselves? The Mystics answer: Yes.

"Is it not and terrible T perin a certain sense, not ever, or in all senses, it may be all of these; but there is the Absolute at the of it. Is it open to it is open to and there are who are called to it. The is a poslSessed and few; on all of the orlJranic man. like in the of the •Lover of Philalethes' whole man,' even as •when it pOBBesses

'the

“Is it not long,dangerous, and terrible? Well, per—p haps in 9. certain though not ever, or in all senses, it may be all of these; but there is God the Absolute at the end of it. Is it open to all? Yes, it is assuredly open to all, and yet there are few who are called to it. The faculty of introspection is 8. special gift which is possessed and desired by few; and it requires special strength on all functionsof the organic man. (Mysticism,like Alchemy, in the words of the purified ‘Lover of Philelethes’ requires ‘the whole man,’ even as ‘when found it possesses him.’

240 AncmmrAND rm: ALGHEMISTS.

The ill-balanced mind may be unseated by the pro« longed experiment; the heart may wither in the isolation of a solitary life; aspiration, dizzy in the alti— tude, may collapse, and, returning with a great rush upon the physical, may become broken for further flight; transcendental desire frustrated may overflow upon thematerial, and may pursue satisfactionamong thevoid and fatal processes of sin.

240 ALOBBHY AND THE ALCHEMISTS. regulated in

for ex· This is

accordance with the Ethical mark at which we propose to aim. A adherence to any form of is all and in

we are to be rel'!'Ulateid and it is clear from the im· mense v$I,·;",fv of which exists upon the of food that we are not as in pOflseslsio!n of a way in diet. custom and aplpetite, checkeid we are 15 "

The ill-balanced mind may unseated the proeXl?erim,ent; the heart may wither the a life; in the altimay with a rush upon the may for ; transcendental desire frustrated may overflow upon the and may pursue among void and fatal processes of "To a that we must as essential as environment. The life of asI>irfLtic.n and and perfection, requires a reason medical scilmc l8, of an

“To produce a perfect body, it is certain, for ex« ample, that We must have a suitable regimen. This is as essential as environment. The life of aspiration and desire, the life towards the Ideal goodness, beauty, and perfection, requires a daily diet regulated in accordancewiththe Ethicalhigh-water markat which we propose to aim. A fanaticaladherenceto any fixed form of diet is evil,because, before all things, and in all things, we are to be regulated by free reason and enlightened tolerance, and it is clear from the inn; mense variety of educated opinion which exists upon the subject of food and its laws, that we are not as yet in possession of a perfect way in diet. Normally, we are guided by custom and appetite, checked by the occasional control of an imperfect medical science,

ideal is who Here then is no qU1est:ion of a wholesome or food. On that may as differ upon the cereals. At the same it may not unJrea.son,ablly be considered that a food which is etblica'uy det;ril:Jt1eIlltal cannot be nh:'jTsicl!l.lly ser'vicElablle.

cal the ethithere can, be 1Ul \/;,,,u,·.ritllerjafrj:>m, the of our sustenance and a on the carcass, transcendental be the of the it is relno,\red in and is not at all removed in from the of the cannibal. In trine there is no fanaticism and no arblitrl!l.ry founded upon and rewilOnlLbly dist,inglllishes the exulten,ee

is in no branch of its more and limited than in those that are connected with the of food. From the em;pirilcaJ. it is reasonable to if we the of diet cal and Ideal we shall cerrules to And and it is and that the an

which is in no branch of its practice more imperfect and liniiteti than in those problems that are connected withtheministry of food. From the empiricalstandpoint, it is not, therefore, reasonable to dogmstizve; but if we approach the question of diet from the ethical and Ideal standpoint, We shall obtain, a priori,certain rules to guide us. And first and foremost, it is ethically and spiritually certain that the oeritably ideal life is closed in all its superiorpathwaysto those who partake of flesh. Here then is no question of a Wholesome or strengtheningfood. On thatpoint opinions may differ, as theydiffer upon thesubject of cereals. At the same time, it may not unreasonably be considered that a food which is ethicallydetrimental cannot bephysicallyserviceable. Concerningtheethical standpoint, there can, however, be no doubt. Viewedtherefrom,theslaughterof beastsfor our 3113tenance and a repeat on thecarcass, however transcendental be the triumphs of the culinary art, it is only removed in degree, and is not at all removed in kind, from thedietary delights of thecannibal. In thisdoctrine there is no fanaticism and no arbitrary dogma founded upon partial experiment. Philosophycalmly and reasonably distinguishes the existence of an im-

242 ALCHEMY AND was ALCEEMIST8. mutable law in the region of ideal excellence. It supports the fundamental contention of the so-called vegetarinn, whilediscountenancinghis aberrationand mania.

AND THE ALClDlMISTS. mutable law in the of ideal SUI)pc1rts the fWldiuulmtal contention of the so-called while his and a:nd generous.

world which pr()hil)its to

“There is no law in the ideal world which prohibits the use of wine; it has, in fact, an ideal excellence and a symbolic value; it is rich, free, and generous. There is, of course, a law in ideality which absolutely prohibits the misuse of any food or drink, and to he gorged with vegetable stews is no less depraving than to get unreasonablydrunk on Tokay.

“Wheresoever there is no fixed principle involved, thesupreme libertyof idealism willmarkout no hard and fast lines in food, but willmake the laws of nourishment s subject of systematic investigation with 3. View to elaborating an absolute science in theministry of diet to health. In the meantime, andwhilesuch a science is developing, we shall look as before to the poets for assistance, and from them we shall gain our lights. We shall devote ourselves also to the question of the ministry of cleanliness in the preparation of the vas pinilosophorum and therein whatsoever may assist us towards theperfect life in physicswill for us

"'1"h",_ is no law in the the use of it in ....,..",h"H", value; it is There of course, a law in idllSI:ity theof a:ny food or to be with stews is no less dej)ra,viIlg tha:n drunk on us in ph:Y'SlllS will

there is no of will mark out no but will make the laws of nourishment a SUl)jel3t of a view to an absolute science in the miJnis1tJ'Y of to In the while such a science is de1",ell)pi:ng, we shall look as before to the for and from them we shall our shall devote ourselves also to in the of and therein whatsoever ofthe mirLisb'Y the vas assist us tOVlrarc:ts the

be a efficacious in the sanctification of the is the visible house of life. "

be a religious practice efficacious in the sanctification of thebody,which is thevisiblehouse of life.”

There is now nearly an absolute law of diet and all the students are taught it. In the“BeautifulPhilosophyof Initiation”thelaw is given, and in theinstructions of the “Secret Schools” eachNeophyte is taught the “Law of Life.”

There is now an absolute of diet and all the are it. In the ' PhilO8Oof Initiation" the law is and in the instructions the each is the "Law of Life."

Allentown, Pa., July 24th, 1907.

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A bookconsidered most remarkable. This work contained Rosierucian Mes. That could not be bought for less than$100.00. It can onlybe had by members of certain Orders. It contains the Key and the Mystery of genuine Alchemy. All copies are numbered andedition was limited to 250 copies. Printed on Japanese vellum, 150 pages, bound in genuine leather, gold stamp, withsymbol of Order and giltedges. One of the most beautiful books ever printed. Only to behad direct from the publishers. Price $5.00. But only a fewcopies left.

A book: considered most remarkable. This work con· tained Rosicrucian Mss. That could not be for less than $100.00. It can only be had members of certain Orders. It contains the Key and the Mystery of All are numbered and edition was limited to 250 Printed on Japanese vellum, 150 pages, bound in genuine leather, stamp, with of Order and Onl: of the most beautiful books ever to be had direct from the Price IS. 00. But only a very few left.

Alchemyand theAlchemists.

The Master work of Dr. Clymer. It is in three volumes of 250 pages each. Bound in silk cloth with of Order. It is to a here but see circular. This work is a of the old Master Parar celsns and many othel s. The information it contains could not be for a small fortune. See circular for more cotlnplete information. Price of three volumes $7.50. After the first small edition is sold the will be $10.00 for the set ofthree. Complete circular of of the aoo\'e works can be had those interested. us a card. There is no circular of "Divine Alchemy" as it was for students.

The Master work of Dr. Clymer. It is in threevolumes of 250 pages each. Bound in silkclothwithsymbol of Order. It is impossible to give a description here but see circular. This workis 9. completion of theold Master including Pare: celsus and many otheis. The informationitcontainscould not bebought for a smallfortune. See circular for more complete information. Price of threevolumes37.50. After the first smalleditionis sold thepricewillbe$10.00 for theset ofthree. Completedescriptive circular of any of the above works can be had by thoseinterested. Simplydrop us a card. There is no circular of “DivineAlchemy” as it was published only for students.

Are You in FavorofLiberty? If so, then do not faii to send 25 cents withyour otdzr for a copy of “A Fight for Liberty.” It is a history of one of the most remarkablefights ever made for libertyby one man (poor) against 100,000 with millions.

Are You in Favor If 110, then do not fail to send 25 cents with your order a copy of •• A Fight for It is a of one of the most remarkable ever made for liberty one man 100,000 with millions.

Address all orders and make all money payabieto The PhilosophicalPublishingCo..

Address all orders and. "'ake all money to ALl.ENTOWN. PA.

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