Before entering upon and answering these vital questions, we must digress a little, and make ourselves perfectly familiar with the ideas and revelations of advanced physical science upon the subject, and for this purpose no more trustworthy guide can be consulted than the new edition of "The Chemistry of Common Life," by the late James F. W. Johnson, M. A., England, and revised by Arthur Herbert Church, M. A. In chapter IV on page 56 of this work, upon the anatomy of plant life, we read:
"How interesting it is to reflect on the minuteness of the organs by which the largest plants are fed and sustained. Microscopic apertures in the leaf suck in gaseous food from the air; the surfaces of microscopic hairs suck a liquid food from the soil. We are accustomed to admire, with natural and just astonishment, how huge, rocky reefs, hundreds of miles in length, can be built up by the conjoined labors of myriads of minute zoophytes, laboring together on the surface of a coral rock; but it is not less wonderful that, by the ceaseless working of similar microscopic agencies in leaf and root, the substance of vast forests should be built up and made to grow before our eyes. It is more wonderful, in fact; for whereas, in the one case, the chief result is that, dead matter extracted from the sea is transformed into a dead rock; in the other, the lifeless matter of the earth and air are converted by these minute plant-builders into living forms, lifting their heads aloft to the sky, waving with every wind that blows, and beautifying whole continents with the varying verdure of their ever-changing leaves."
Further on in the same chapter, on pages 62-3, the same eloquent writer continues:
"But the special chemical changes that go on within the plant, could we follow them, would appear not less wonderful than the rapid production of entire microscopic vegetables from the raw food contained in the juice of the grape. It is as yet altogether incomprehensible, even to the most refined physiological chemistry, how, from the same food taken in from the air, and from generally similar food drawn up from the soil, different plants, and different parts of plants, should be able to extract or produce substances so very different from each other in composition and in all of their properties. From the seed-vessels of one (the poppy) we collect a juice which dries up into our commercial opium; from the bark of another (cinchona) we extract the quinine with which we assuage the raging fever; from the leaves of others, like those of hemlock and tobacco, we distil deadly poisons, often of rare value for their medicinal uses. The flowers and leaves of some yield volatile oils, which we delight in for their odors and their aromatic qualities; the seeds of others give fixed oils, which are prized for the table or use in the arts * * * These, and a thousand other similar facts, tell us how wonderfully varied are the changes which the same original forms of matter undergo in the interior of living plants. Indeed, whether we regard the vegetable as a whole, or examine its minutest part, we find equal evidence of the same diversity of changes and of the same production, in comparatively minute quantities, of very different, yet often characteristic forms of matter."
From the whole of the foregoing, we observe the exact position to be the one we have previously stated. If such wondrous things can be revealed to us through the physical science of chemistry, what think you must be hidden from our physical sight and knowledge by the veil which hangs between matter and spirit? Think you not, it is worth the effort to penetrate beyond that point where the atom disappears from the view of the scientist?
If plants produce such wonderful phenomena in their life and influence, what must the Divine organism of man have concealed within his microscopic universe, to study and comprehend? Plant life is merely the alphabet of the complex, intricate, and multitudinous processes, going on in the human body.
And, as the mechanical microscope of physical science cannot reveal the why and the wherefore, let us, for a brief moment, disclose some of the wonders that declare their existence, when subjected to the penetrating alchemical lens, of the inward spirit. The first thing that intrudes itself upon our notice, by virtue of its primary importance, is the grand fact of biogenesis—life emanating from life. We perceive every external form to be the physical symbol of a corresponding degree of spiritual life; that each complete plant represents a complete cycle, state, or degree of interior existence; that it is made up and consists of countless millions of separate atoms of life; that these atoms of spiritual activity are the real instigators of the life and motion of corresponding material atoms; that they ever obey the Divine impulse of co-operative unity, in their chemical, as well as their spiritual affinity. Consequently, everything in the form of material substance must be, and is, but the means for the phenomenal expression of incarnating spirit; the organism of man, a tree, a plant, or an animal, being no exception to this Divine, omnipresent law of creative life.
To the true Alchemist there can be no mystery surrounding the wonderful phenomena mentioned in the work we have quoted, in plants extracting from the same rocks, soil, and air, qualities so manifestly different—deadly poisons, healing balsams, and pleasant aromas, or the reverse, from the same identical plant foods. Nothing is more wonderful or mysterious, than, the same alchemical processes, which, are hourly being enacted within our own bodies. From the same breath of air and the same crust of bread do we concoct the blood, the bile, the gastric juice, and various other secretions; and distil the finer nervous fluids, that go to build up and sustain the whole of our mental and dynamic machinery. It is the same ancient story of the atoms; each part and each function endowing the same inorganic chemicals with their own spiritual, magnetic, and physical life-qualities, by what appears, to the uninitiated observer, a miraculous transmutation of matter, but which is, in reality, the evolution of organic form from inorganic materials, in obedience to the Divine law of spiritual progression. Who could stop with exact science? For, when we come to consider the apparent mysteries of life and growth by the aid of this alchemical light, the shadows flee, and all the illusions of Nature's phenomenal kaleidoscope vanish before the revelation of the underlying spiritual realities. We know that the plant, being the physical expression upon the material plane of a more interior life, endows its outward atoms with their peculiar qualities. THESE QUALITIES ARE NOT DRAWN DIRECTLY FROM THE SOIL; the soil only becoming the medium for their complete or incomplete expression, as the case may be; i.e., supplying the necessary inorganic atoms. Hence, the deadly qualities of aconite, and the generous life-sustaining qualities of the nutritious vegetable, BEING SPIRITUAL LIFE ENDOWMENTS, conveyed to the material substance, abstracted from the soil and withdrawn from the atmosphere, are no mystery; their effect upon the human organism being exactly that, which is produced by their spiritual affinity or antipathy, as the case may be. And this also shows and explains, why purely inorganic chemical atoms, though they be exactly the same as the organic substances, from a strictly scientific standpoint, YET FAIL TO SUPPORT LIFE, because such chemical equivalents lack the organic spirituality of the interior life, which alone, gives them the power and function to support the same. They fail to fulfill the requirements of the alchemical law of life for the support of life—in other words, biogenesis.
And, too, this inorganic life may be parted from the plant or vegetable, if it be too long severed from the medium which transmits the spiritual life, from the inorganic world to that of organic matter. Vegetables, fresh from the ground, or parent stem, retain this life if at once prepared for food, if not overcooked, which is so often ignorantly done. This is the secret of sustenance from foods. Nature's perfected fruits and vegetables are overflowing with the life-giving essences, and, if eaten direct from the tree or parent stem, that life is not lost, but transmitted to our organisms, and replenishes the wasting system with a living life. Much less of such food is required to completely satisfy and nourish the body than if the life had partly departed or been destroyed.
Briefly stated, then, everything within organic Nature is the expressional symbolic manifestation of spirit; every form being a congregation of innumerable atoms of life, revealing their presence in material states; each organic form, or, rather, organism, evolving under the central control of some dominating Deific atom or soul, which, by virtue of past incarnations and labors in its cycle of evolution, from the mineral up to man, has achieved the royal prerogative to rule within its own state. Man being the highest representative form—the grand finale in the earthly drama—sums up and contains within himself everything below, and THE GERMS OF EVERYTHING BEYOND, THIS STATE. He is truly a microcosm, and represents in miniature the grand Cosmic Man of the Heavens. Every living force beneath him corresponds to some state, part, or function, which he has graduated through and conquered, and which, in him, has now become embodied, as a part of his universal kingdom. Consequently, all things are directly related to him, in the grand universal unity of spiritual life.
This cannot be realized and comprehended by the physical man, nor conveyed to his outer senses by the physical sciences. He must bring into active use the inner man, the real being, which inhabits and controls the outer organism, and through its instrumentality, understand the interior source and workings behind the phenomena of manifested being. So we see that, exact science cannot take us far, yet, it is a mighty factor, in the evolution of the microcosm Man, and in consciously relating him to the Infinite Macrocosm—God, Spirit, All.
Paracelsus, the most celebrated of the alchemists of the MiddleAges, thus mystically speaks of his art:
"If I have manna in my constitution, I can attract manna from heaven. Melissa is not only in the garden, but also in the air and in heaven. Saturn is not only in the sky, but also deep in the ocean and Earth. What is Venus but the artemisia that grows in your garden, and what is iron but the planet Mars? That is to say, Venus and Artemisia are both products of the same essence, while Mars and iron are manifestations of the same cause. What is the human body but a constellation of the same powers that formed the stars in the sky? He who knows Mars knows the qualities of iron, and he who knows what iron is knows the attributes of Mars. What would become of your heart if there were no Sun in the Universe? What would be the use of your 'Vasa Spermatica'[*] if there were no Venus? To grasp the invisible elements, to attract them by their material correspondences, to control, purify, and transmute, them by the ever-moving powers of the living spirit—this is true Alchemy."
[*] Astral germs of subjective life forms:—it is the latent, "to be".
Thus, in a very few simple words, we find this master of the art revealing the whole arcana of that mysterious science, which has for its chief object and goal, the discovery of the "philosopher's stone," which confers upon its fortunate possessor the blessings of immortal youth. Therefore, we cannot possibly do better in the commencement of our present study than, to minutely examine each particular sentence and endeavor to discover his true meaning, which, like all mystical writing, is so apparent, yet cunningly concealed, as to excite the student's admiration.
"If I have manna in my constitution, I can attract manna from Heaven." The manna here spoken of does not specify any particular thing, but is of universal application, and is simply used as an unknown quantity, like x, y, z in mathematics. But, ever since the days of Paracelsus, half-initiated mystics and bookworm occultists, have endeavored to discover what this manna really was. Some, the more spiritual, were of the opinion that, it was spiritual power, or purity of spirit; others imagined it to mean special magnetic qualifications, similar in nature to the so-called gifts of modern spiritualistic media. The concealment of the truth is unique, and consists in its very simplicity; and, when correctly expounded, should read: "I am the microcosm, and all the visible and invisible universe dwells within me, so that whatsoever power I have in my constitution, I can attract its correspondence from Heaven." Paracelsus must have smiled to himself when he wrote "If I have manna," etc., because his whole writings strive to prove man the miniature of Deity. Further along, he explains himself by pointing out the real Law of Correspondence, thus: "Melissa is not only in the garden, but also in the air, and in Heaven. Saturn is not only in the sky, but also deep in the ocean, and Earth." The illustrations are beautiful, The life of the plant, the "anima floralis," pervades the atmosphere and the interior states of spiritual life, where it becomes in the highest degree beautiful, and beneficial to the soul. A reference upon this point to "The Light of Egypt" Vol., I, may not be considered out of place. Upon page 74 it is written: "The flower that blooms in beauty, breathing forth to the air its fragrance, which is at once grateful to the senses and stimulating to the nerves, is a perfect specimen of Nature's faultless mediumship. The flower is a medium for the transmission to the human body of those finer essences, and of THEIR SPIRITUAL PORTION TO THE SOUL; for the aroma of the flower is spiritualized to such a degree as to act upon the life currents of the system, imparting to the spiritual body a nutriment of the finest quality."
Thus, here is where the knowledge of the alchemical attributes of plants, as applicable to man, can be most beneficially utilized. Plants and flowers, whose attributes and aromas harmonize with the complex organism of man, should be selected for the house and garden, for, they are mediums to transmit the finer essences and aromas to the spiritual constitution of man; the plant to the physical, and the aromas and essences of the flowers to the soul.
Antipathies in plants and flowers would bring a similar evil influence, as the discords of the antagonistic human magnetism. It would not be so apparent, but more subtle, yet nevertheless effective in result.
Our attention is next drawn to the planet Saturn, which, we are informed, is not only shining in his starry sphere of the heavens, but is also buried in the ocean depths and embodied in the stratas of the earth. It is almost needless to add that, our author refers to those substances naturally Saturnine in their quality of life and expression, such as lead, clay, and coal, among the minerals, and various deadly plants among the flora, the chief of which is the aconite or monkshood, so significant of Saturn and the isolated, monkish hermit. After some repetition, in order to impress the truth of correspondences, our author exclaims: "What is the human body but a constellation of the same powers that formed the stars in the sky?" Truly, what else? for, "he who knows Mars knows the qualities of iron, and he who knows what iron is knows the attributes of Mars." Could anything be plainer? We think not.
From the foregoing, which a long experience and much critical investigation and research have demonstrated as true, we cannot avoid the conclusion that Alchemy, equally as well as every other science, religion, or system of philosophy formulated by man, resolves itself, ultimately, in all its final conclusions, into the one universal parent of all wisdom.
ASTROLOGY, the Science of the Stars, in unison with the Science of the Soul, was, and still is, the one sublime center of real learning. It constituted the sacred fountain of living waters, from whose placid depths there rayed forth the Divine revelations of man, his whence, where, and whither; and under the careful conservation of a long line of gifted seers, it shone forth to the sons of men, as the sacred Hermetic light in the Astro-Masonic wisdom of Egypt's ancient priesthood.
It is not lost to us to-day. The same book lies open before us that faced our ancient forefathers. It is standing out clear and distinct, waiting to be read by the sons of men. We can learn its language, and from its pages, we ourselves can read our relation to God and our fellowman. Shall we not heed the whispering intuitions of the soul and place ourselves in conscious rapport with the whole?
This sublime Book of Wisdom was written by God Himself, to convey to His children the knowledge of His powers, attributes, and relation to all creative life. We cannot see that Divine Spirit which we call God. No; but as long as the finite form exists as such, we will have the spirit's manifestations to learn from. Never will the Book of God be closed to the searching eye of the soul. There will always be presented to his vision lessons to study, and practical experiments to perform, to lead the soul into deeper mysteries. Until man fathoms his own universe, he cannot understand God. "Know thyself" is as applicable to-day as when the famous, immortal and mystic utterance was inscribed on the porch of the temple at Delphi.
Before this wonderful, divinely elaborated, but complex system can be fully realized, it is necessary that the student should comprehend, very distinctly, the two states of existence, the internal and the external, and become familiar with the laws of correspondences. And it seems strange that of all Sciences, that of medicine should have so completely failed to grasp this living truth, since every atom of medicine administered, invariably acts upon this alchemical principle. When the human organism has become discordant in some of its parts, it is because the interstellar vibrations have aroused various states within the human kingdom into a condition of rebellion against the supreme will. Man's ignorance favors such seditious movements, and his general habits and code of morals stimulate them to undue activity. The final result is disease—disorganization of the parts and functions, and those medicines corresponding TO THE SAME FUNCTIONAL DEGREE OF LIFE WITHIN THE GRAND MAN, cure the disorder, when administered properly and IN TIME, whereas, if given to the perfectly healthy organism, THE ATOMS PRODUCE SIMILAR SYMPTOMS TO THE DISEASES THEY ALLEVIATE, because it is their mission to either subdue or be subdued, and when disease prevails the medicinal atoms, acting in unison with the natural parts and functions they affect, conquer or subdue the inharmony, and vice versa, as before stated. In all cases of disease and medicine, it is a simple question of A WAR BETWEEN THE ATOMS, and, therefore, the most potential forces within Nature are always at the command of the true Alchemist, because he knows bow and when to select his fighting forces, and when to set them in motion, for the best results.
Hahnemann, the founder of the Homeopathic system, has approached THE NEAREST to this alchemical truth, and as a consequence, we find it is in actual practice, the most natural, scientific, and successful system of medicine, yet given to the world; based, as it is, upon the well-known law of affinites, "Similia similibus curantur," "like cures like," being a very ancient axiom in the astrological practice of physic.
Bulwer Lytton, who had become thoroughly convinced of the great value and importance of uniting ancient Alchemy with modern medicine, makes the hero of his immortal story declare: "All that we propose to do is this: To find out the secrets of the human frame, to know why the parts ossify and the blood stagnates, and to apply continual preventives to the effects of time. THIS IS NOT MAGIC; IT IS THE ART OF MEDICINE, RIGHTLY UNDERSTOOD."
It is a fact that, the molecules of the body are all changed within twelve months; that every cell in the human organism is born and grows to maturity within that space of time. Nature is absolutely impartial. She draws from the atmosphere that she may reproduce a fac-simile of everything she finds upon the surface of the body. So, if there be a sore, or festering ulcer, the atoms which are thrown off attract similar atoms, so as to reproduce the ulcer or sore, and thus prevent the disease from getting well of itself until it has worn itself out.
Further, every vein and canal throughout the entire body, from youth to maturity, is being coated with carbonate of lime, or lime in some form. The coating of the walls of the veins in such a manner, prevents the free circulation of the living matter; then, the real vitality of the food which we eat, is simply passed off through the pores, or through the bowels, or through the system, because it is unable to penetrate through the lime.
If that prevention which produces old age can be attained, then physical youth will continue.
The first step to take is to dissolve the lime in the body. Drink nothing but distilled water, in either tea, coffee, or any other form, and drink freely of the sweet juices of the grape and apple.
The food that we eat contains lime in a living form, and it is the living lime we need to build up the living bones, for the lime and the magnesia that we take in the water is crystallized dead mineral, possessing no responsibility of life, and the lime in our food is quite sufficient for all purposes. For everything we take in excess, Nature makes us pay the penalty.
The first principle of long living is to keep all channels of the body perfect and free from coatings of lime.
The second is that of youthful ideals of the mind. The soul never grows old.
The third principle is dynamic breathing, which is storing up the oxygen in sufficient quantities, to supply the tissues with sufficient fuel, for combustion.
These three principles, acting in unison, contain the true basis of physical life and a means of long living. Old age is simply the petrifaction of the body through lime, and the incorporating of erroneous thoughts into the organism.
It is the true Alchemy of human existence, and the preventives, in each and every case must contain the spiritual correspondence to the cause they seek to remedy; and, though the followers of Hahnemann base the whole of their procedure of treatment upon their master's fundamental law of "Similia similibus curantur," yet, there may be a few rare cases wherein, this undeviating method would not apply with the required effect. In such a case, the Alchemist would resort to the well-known law of opposites, and base his treatment upon the dogma of "Contraria contrariis curantur," so long the pet theory of the Allopathic school. They work upon the hypothesis that, like attracts like, and, if disease exist, those elements must be administered to set up the vibrations that will produce the polar opposite. If the body was racked with pain, those medicines would not be given that would create or increase similar conditions, but, their antipathy would be introduced into the system or applied locally to extinguish the foe.
So long as mankind remain within the semicrystallized state of soul development, so as to require the aid of external forces to support the human throne within its earthly temple, mercenary troops will exist to supply these supposed supports.
Unquestionably, the astrological law is the true system of medicine, which treats disease by sympathy or by antipathy, according to the nature of the case, and the efficacy of the remedies at hand. This method is the only natural one, and has been thoroughly demonstrated by the numerous "provings of drugs" under Hahnemann's law.
Happily, the time is not far distant when, the incarnated spirit will be able to use its own slumbering forces, and subdue all suffering and symptoms of disease in their very first inception, by virtue of its purer life and the dynamic potencies of its own interior, spiritual thought. Already, mental therapeutics is taking an advanced position among liberal, progressive minds, and nothing demonstrates so clearly and forcibly the grand, alchemical law of life-growth and decay, as the imponderable, invisible forces, which, constitute the materia medica, or remedial agents, of mental, magnetic, and spiritual healing.
Perhaps the most recondite subject connected with the healing art divine is, the modus operandi of medicinal action, upon the human body. A subject so simple and self-evident to the Alchemist, remains a profound mystery to the educated physician of the medical college; so much so that, we are tempted to ask of them: "Can you explain the modus operandi of drugs?" Dr. William Sharp, one of the most advanced physicians of the Homeopathic school, in one of his well- known "Essays on Medicine," says: "In respect to the manner of action of drugs we are in total darkness, and we are so blind that the darkness is not felt. KNOWLEDGE OF THIS KIND CANNOT BE ATTAINED; it is labor lost and TIME wasted to go in search of it. True, hypotheses may be easily conceived; so may straws be gathered from the surface of the stream. But what are either of them worth? There is this difference between them—straws may amuse children, and hypotheses are sure to mislead physicians."
It is when the Occult Initiate observes to what helpless conditions the practice of medicine has fallen, that, he would, if be could with any possibility of success, implore the angelic guardian of the human race to open the spiritual sight of men, that they might see, as he sees, the Divine relationship, and spiritual correspondence, of everything in the wide universe to man.
Nature's laws move slowly and imperceptibly, yet surely and exact, and the time will certainly come when man will be forced into consciousness of these laws, whether he will or no. Nature is no respecter of persons, and those who will not move and progress, in harmony with her laws of advancement, must, of necessity, pass out with the old.
Alchemy, as it relates to the healing art, is the most noble in its object and beneficial in its effects, of all the many subdivisions of the sciences, because, it alleviates the pains and morbid afflictions of suffering humanity. We have given quite sufficient of its astrological aspect in the second part of "The Light of Egypt," Vol. I, wherein the four ancient elements are translated into their chemical correspondences of oxygen, hydrogen, nitrogen and carbon, which still constitute the four primary elements of the most advanced chemistry to-day. They enter more or less into every organic form and substance, which is known, in various combinations and proportions. The human organism is principally composed of them; so, likewise, is the food that supports physical life, and the air we breathe is but modifications of the same atoms.
As man's constitution embraces a microscopic atom of all the essences and elements, corresponding to the whole; so does the air; and much, that we depend upon our food to supply, can be extracted from the atmosphere by breathing. Every breath we breathe is new life, or death.
Herein is the secret of success or failure, in certain localities, and under certain conditions. If we have iron within us, could we extract or attract iron from Saturn's district? Or, if the element within us could attract gold, could we obtain it from the coal fields?
Therefore, it is only natural that the medical remedies we employ to restore the organism, when afflicted with disease, should group themselves into similar correspondences, and so, in a general sense, we find them; for we note that the brain, the circulation, the lungs, and the stomach, are the four chief citadels of the body; the heart, of course, representing the center of circulation. And this also explains, further, if that were necessary, why the principal remedies of the homeopathic system are so speedy and direct in their action. The four principal drugs, which stand as representatives of their class, are aconite, belladonna, phosphorus, and pulsatilla. These represent the quadrant, for light is not more nicely adjusted to the eye, nor sound to the ear, than aconite to the circulation, belladonna to the brain, phosphorus to the lungs, and pulsatilla to the stomach; while ramifying in the seven directions indicated by the seven primary planets, we find stimulants, tonics, narcotics, nervines, alteratives, cathartics and diuretics, as the natural material correspondences thereof.
That we assign phosphorus to the lungs may appear startling to the orthodox student, especially when, he calls to mind the fact that phosphorus has long been recognized in medical science as a brain food and medicine. Anticipating such mental questions, we reply that in medicine, from the alchemical view, we are occupying a wholly different standpoint; i.e., the power of controlling the functional action of the body, in this view of the case, and the fact that, the lungs and the brain are in the most perfect affinity, there will remain no mystery upon the subject.
The Alchemy of stones and gems attracts our next attention. Affinites and antipathies to the human constitution, are to be found in these crystallized representatives of the subtle, invisible influences emanating from our planetary system. They are the mediums for the transmission of corresponding attributes and influences of existing powers and potencies, and if carried or worn upon the person, they will bring the person in direct rapport with the invisible forces within the universal system.
Here again Hahnemann's scientific philosophy would prove effectual, that "Similia similibus curantur." Would the fiery influence of a topaz attract much from the realms of a chrysolite? Or, the crystallized, airy forces of a sapphire be a suitable medium for the earthly forces of a jasper?
Gems and stones are dead or living realities. They live, slumber and die, and have their potent existence as do the organic forms of matter. They are, usually, imbued with the vivifying spark of Divinity, and shine forth and exert their influence through the magical powers attracted to them from the forces of Nature. A real, living entity abides within them that can be seen by the clairvoyant vision, and to the trained student in Occult lore, this entity can be made to become an obedient servant, giving warning of the approach of danger, impressions of men and things, and warding off discordant influences surrounding us; or that, which we may contact from the magnetic and personal environments in our relations in the social world; or that which may be projected to us from the invisible realms of life.
Think you the pryamids would be intact to-day, if the stones from which they were built had been promiscuously selected? They were chosen by Adepts in the knowledge of the Laws of Correspondence and antipathy and affinity. The sphinx also stand as monuments to the heights of wisdom that man can attain.
Metals also can be followed out on the same lines as the gems and stones.
Much as we would like to continue, we are compelled to bring this discourse to a close, even though in doing so we must of necessity omit much of vital interest to the student. We will, therefore, only add that the seven basic metals stand as the crystallized representatives of their respective groups: Gold for the Sun, Silver for the Moon, Tin for Jupiter, Copper for Venus, Quicksilver for Mercury and Lead for Saturn. Each finds it own sphere of action within the temporary abiding place of the human soul on earth—the physical body. So, likewise, the twelve constellations and their corresponding talismanic gems, representing in their glittering array the anatomical Zodiac of the human frame, and typifying the spiritual quality of the atoms, there congregated, in every degree of life. These, and a thousand other mysteries, had we the time, might be unfolded to the student's view with considerable advantage, but we are compelled to refrain. The philosopher's stone is near at hand. Seek it not in remote spheres or distant parts of the earth, for it is ever around you and within, and becomes the golden key of true wisdom, which prepares the soul for its higher life and brighter destiny. It is the still, small voice of the awakened soul, that purges the conscience from suffering, and the spiritual body from earthy dross. It is that, which treasures not the corrupting, delusive wealth of Earth, nor the transient powers of mammon, but garners the fruits which spring from the pure life, and treasures the jewels of heaven. Vainly will you seek for this stone of the wise philosopher amid the turmoils, sufferings, and selfishness of life, unless you accept your mission upon earth as a duty, delegated to the soul, from Heaven. Eschew the evil thereof, and hold fast that which is good. To do this, means to expand with the inward truth and become one of the "pure in heart," in which blessed state, the magical white stone, conveying A NEW NAME, reveals the living angel within, to the outward man. Then, and then alone, doth he know the Adonai.
Such are the Divine, spiritual principles upon which the higher Alchemy of life is based. They seek only to establish a Divine, conscious at-one-ment between the angel, the man, and the universe, and to this end, we conclude with the words of the immortal Paracelsus:
"To grasp these invisible elements, to attract them by their material correspondences, to control, purify, and transmute them by the ever-moving powers of the living spirit, THIS IS TRUE ALCHEMY."
Words are the symbols of ideas, and bear the same correspondence to the physical brain as matter does to spirit, a medium of expression, and are subject to continual change in their application and meaning, in exact proportion to the changing mental and moral condition of the people. As the planet, as well as man, is continually progressing, so must there be a higher and nobler conception of ideas. Hence, words or expressions must change, to convey the progressive spirit, that is constantly taking place. Therefore, it is always interesting, as well as valuable, for the Occult student to go to the root of each word connected with his philosophy, in order to learn the real sense in which the word was used by the ancients, from whom his mystic lore has descended. The true meaning, as well as the words themselves, have become as mystical as the lore itself. Hence, each student must commence as a beginner in any foreign language, which he does not at present understand. In following this method of procedure he will, at least, escape the dense and interminable confusion of modern opinions upon subjects of which the writers thereof, are partially or wholly ignorant.
No better illustration of this can be afforded than by the word "Talisman," derived from the Greek verb "teleo," which means, primarily, to accomplish, or bring into effect. But, in its real, and therefore higher, sense, it means to dedicate, consecrate, and initiate into the arcana of the temple mysteries. But, in the present day it means a piece of imposture, connected with some magical hocus pocus of the ignorant and superstitious mind, a vulgar charm, that is supposed to bring the owner thereof some material benefit, irrespective of his mental, magnetic, and moral condition, "and," says the learned Webster, after describing his idea of such things, "they consist of three sorts, astronomical, magical and mixed." But in what sense the "astronomical" differed from the "magical" we are not informed, nor is any light thrown upon the peculiar nature of that class designated as "mixed." In fact, the lexicographer so mixes up his definitions that, we are unable to distinguish anything in particular, but his own individual ignorance.
So it has become, in every branch of learning. Words and their meanings have become so mixed in their use and application, that, the world is full of discords and misunderstandings, which lead into dissensions and contention, among all schools of thought, sects, and isms; and lastly, though not the least serious, it has reached into the close relations of the human family.
All writers and speakers, as well as the readers and listeners, should acquaint themselves with the derivation and meaning of words.
The fact stands very clearly defined that, Talismans are confused in the minds of the present generation with magical charms, which depend for their effects, upon the power of the idea or thought, which the formulating magician impresses upon the substance of which they are composed. If the magical artist be expert, and endowed with an exceedingly potent will, his charm may become very powerful, when worn by the person for whom it was prepared. But, if this one grand essential be lacking, no amount of cabalistical figures and sacred names will have any effect, because, there can be no potency in symbols apart from the ideas and mental force they are capable of arousing in the mind of the maker. Solomon's Seal is no more powerful, when drawn upon virgin parchment, with a weak will, or in a mechanical state of mind, than a child's innocent scribbling upon its slate. But, if the artist realizes the mysteries symbolized by the interlacing triangles, and can place his soul en rapport with the invisible elements they outwardly represent; then, powerful effects are often produced.
I am sorry to say that, the knowledge of charms is not confined to the creation of beneficial talismans. Its perversion has led to the diabolical practices of the Voodo and Black Magician, whose work is wholly, either for gain or revenge. Nothing, but the most extreme selfishness lies beneath such immoral practices, but, as there must be a light to reflect a shadow, so a charm must follow a talisman. Magical charms, then, are simply natural objects, possessing but little active virtue in themselves, but, owing to the mediumistic nature of their substances, are endowed with artificial powers, of temporary duration, by virtue of the idea and thought impressed upon them, through the mental magic of the maker; and in this sense, a charm must be clearly distinguished from "teleo," the Talisman. The very names suggest their difference, and, above all other men, students in Occultism should strive to become thoroughly educated in the true sense of the term, MEN OF LETTERS, by virtue of (as Ruskin calls it) "the kingship of words." "Charm" is derived from the Latin "carmen," a song that fascinates, and means to control by incantation, to subdue; while Teleo concerns the secret powers and wisdom of consecration and initiation. It is because of modern misuse of antique terms that, we have considered this somewhat lengthy explanation necessary, in order to clear away the accumulated debris of the ages, from the true foundation of our present study.
A Talisman is a natural object, containing the elemental forces of its own degree of life, in a state of intense activity, and capable of responding to the corresponding quality of life, OUTSIDE OF ITSELF, that emanates from the same spiritual state, either by sympathetic vibration or antagonistic currents, the nature, power, quality, and degree of life, which the various natural objects represent, being a part of the temple curriculum of initiation. Hence, the name, by which the latent power of these natural objects became known, was in strict harmony with the facts involved.
In order to prevent any possible misconception upon the subject, let us briefly restate the definition in a different way: A Talisman is the exact antipodes of a charm. This latter is the artful and temporary result of man's mental power; the former, the natural production of universal Nature, and as permanent and enduring as the substance of which it is composed, DURING THE PRESENT CYCLE. And yet in some sense, it may be quite correct to say that, a Talisman ACTS LIKE A CHARM, and vice versa, that charms ACT LIKE A TALISMAN, providing that, the real vital difference between them, is maintained in the statement.
Now that we have our subject clearly defined, let us carefully examine HOW AND IN WHAT SENSE a given natural object becomes Talismanic, for it must appear self-evident to all that, one and the same substance cannot constitute a Talisman for everyone, and for everything. They must naturally differ, as widely in their nature and quality, as mankind differ in physical, mental, moral, ethical, and temperamental, development. And, yet, though, man may so differ from his fellow man; the ignorant Esquimau, killing seals in his kayak, may belong to the same spiritual quality of life as the Harvard professor, who obtains his subsistence by daily discourse upon the sublime harmony of the infinitely small with the infinitely great, throughout the manifested universe of matter, and wherever we find this KINSHIP of the spirit, we shall find the same identical Talisman acting alike upon each, whenever they shall come en rapport with it. Mental, moral, and physical development, never alter the real nature of the internal man. Culture only brings to the surface, into active use, the latent possibilities lying concealed within the human soul. It only allows him to exercise his functions upon different planes, and with different effect.
Every natural department of Nature corresponds to some peculiar specific quality and degree of life. These have been divided, for the sake of convenience, into four primary groups; and each group again subdivided into three, corresponding to the four cardinal, four succedent, and four cadent houses, of the astrological chart; therefore, the twelve signs of the Zodiac; these constituting the Cycle of Necessity within physical conditions, wherein, the ever-measuring or decreeing tidal flow of life from solar radiation throughout the year, represents the twelve groups of humanity, of lower animated Nature, of vegetation, and crystallized gems. Every human being is ushered into the world under the direct influx of one or more of these celestial divisions, and by virtue of the sign occupying the horizon at the moment of birth, absorbs such influx, and becomes endowed with a specific polarity, by virtue of which, lie ever afterward, during such expression within physical conditions, inspires with every breath, that specific life quality from the atmosphere, corresponding to the same degree of the universal spirit. Consequently, that gem, or those gems, representing and corresponding to HIS HOUSE OF LIFE, become to him, a Talisman, because of their relationship—their spiritual affinity. These are all given in the second part of Vol. I. THE METALS never become Talismanic, because of their comparatively negative degree of life, and for this reason also, they make the most powerful charms. Certain combinations of metals, and in proper proportions, increase the potency and magnetic influence of a charm; and here, too, the laws of antipathy and affinity come into practical use.
A true expert will know his metals, or metal, and his client, before commencing his magical work.
Those persons who derive most virtue from a Talisman are those who belong to the most sensitive, or interior state, within such degree of life, and who are dominated by one sign only. Thus, if we find one sign occupying the whole of the House of Life, or practically so, as when the first face of a sign ascends, we may be sure, other things not interfering, that such a native will receive great benefit from wearing its Talismanic gem. If a person of good intellectual powers and sensitive spirituality, be born when the lord of the ascendant occupies the RISING SIGN, as, for instance, Mars in Aries, or Sun in Leo, we may be sure that, the Talismanic gem, in their case, will be exceedingly powerful, because, all the Astro-physical conditions are then most favorable for the expression of natural forces, and, if worn upon, or near that part of the body which the sign rules, the power and influence is more powerful and beneficial.
In wearing them, take them to you as a part of yourself, a part of your higher self, a thing to be heeded, listened to and obeyed. They will usually make their presence most pronounced when something arises to disturb the harmonious vibrations that naturally and quietly go on between the person and the interstellar spaces above. They are like the sensor and motor nerves—they never make their presence known, except, when danger encroaches.
Having explained in what sense gems become talismanic, we have now to disclose the modus operandi—THE HOW.
The gems contain the life quality of their own astral nature. Man, as a higher expression, only, of the same universal biune life, contains the same. Like two electric currents, MAN, THE POSITIVE POLE (comparatively), attracts unto himself THE MINERAL LIFE OF THE GEM, which thus, becomes the negative pole. A complete circuit is formed and maintained, as long as they remain in contact. Gems belonging to a different quality of life, not being en rapport with his astral state, have no good effect, because, no current flows between them. Thus, the Talisman acts in unison with the psychic, or soul-principle, of man, aiding the organism to sustain health, stimulating the mental perceptions, and spiritual intuition, and affording in a remarkable manner, many premonitions of coming danger, when the individual is sufficiently sensitive to perceive them. And now, per contra, as there are gems that act in sympathy with man, there must be, and in fact are, gems that act upon contrary principles; i.e., antagonistic, and these belong to purely antagonistic elements, as Air to Earth and Fire to Water, unless the native be born under BOTH forces, as Mars in Cancer rising, or the latter part of one sign and nearly the whole of another of an opposite nature, occupying the ascendant. Such natives are pure neutrals, and such might wear the gems that belong to the most powerful planet of the horoscope, or that triplicity holding the most planets; then, they are usually combined, the planet and the triplicity.
There are, of course, innumerable substances, more or less, capable of talismanic virtue to particular individuals. But those gems, and similar ones, that are given in "The Light of Egypt," Vol. I, are the most powerful. To these may be added the opal, under Scorpio; the garnet, under Aries; and the turquoise, under Cancer, when Saturn is therein; and the aquamarine, under Pisces; and among the temporary talismans of vegetation we may add that, the young shoots, bearing the flower and seed vessels, are the portions of chief virtue, and the young shoots of trees. These are often used in locating mines, wells, oils, etc., that lie hidden beneath the surface of the earth, and in the hands of a negative, sensitive person, seldom fail to reward the searcher with success. These should always be gathered when their ruling correspondences are rising, or, BETTER STILL, CULMINATING UPON THE MERIDIAN. These will be explained in the chapter on The Magic Wand.
We have now reached the limits of our present study, and have only to state that all gems, like the human organism, are in one of three conditions: alive and conscious, asleep and UNCONSCIOUS, or dead and powerless. These conditions can only be discovered, in stones, by the trained lucid or the instructed neophyte. Stones that are sleeping require to be awakened. This, also, can only be done by the trained student or Adept. Those that are dead, are USELESS as Talismans, no matter how beautiful they appear as ornaments.
Gems and stones are also sexed, and those who wear them would receive the best effect if they should wear those of opposite sex, although either is powerfully potent in their influence upon the individual. How very ignorant the children of men are, of the subtle, silent, yet obedient servants, that everywhere, surround them. Here, again, that Divine spark, which lies embedded within the crystallized forces of Nature, is exerting its subtle, spiritual influence, in making man's very selfishness, and love of ornament and show, a means, to bring forth these silent monitors, knowing ere long that, their true power and potency will be known, and consciously utilized by him, as potent factors in his soul's evolvement and physical development.
The twelve representative gems within the cold stratas of matter, stand as the material representatives of their stellar counterparts in the sky, and constitute the beautiful, glittering, but crystallized, Zodiac of man's physical anatomy.
The above title has been selected, chiefly, because, in most works treating upon magic we find it wrongly used, and therefore, take the opportunity of explaining the matter, for, there were no such terms in the vocabulary of the ancient Magi.
It is unfortunate, that, words of ancient origin are not more carefully used, and that, we should attach so many different meanings to the same word. The terms "ceremony" and "ceremonial" are nothing more nor less than, what that eminent critic, John Ruskin, would designate as "bastards of ignoble origin," which, somehow or another, have usurped the places of "rite" and "ritual." The word "rite" has descended to us from the Latin "ritus" of our Roman ancestors, and they received it from the more ancient "riti" of the Sanskrit, the Greek equivalent of which is "reo," and means the method or order of service to the gods, whereas, "ceremony" may mean anything and everything, from the terms of a brutal prize fight to the conduct of divine service within the church. But, no such chameleon-like definition or construction can properly be placed upon the word "rite," for it means distinctly, if it means anything at all, the serious usage and sacred method of conducting service in honor of the gods, or of superiors, and requires the attendance of the prophet or priest, or some one duly qualified to fulfill such sacred functions for the time being. The ritual of magic, then, is the correct title of this present study, and as such, we shall, henceforth, term it as we proceed with the course.
Man is especially, and above all creatures, an organizing force, and when to this fact, we add the most interior and powerful of his sentimental instincts—veneration for the powers that be, and for the higher, invisible forces of Nature, his "religiosity," as it has been aptly termed, we cannot wonder that, the earliest races of which we possess any record are chiefly distinguished for their imposing and elaborate religious rites. In fact, it is to the stupendous temples and a colossal sacerdotalism, that, we are indebted for nine-tenths of the relics and records which we possess of them. So true is this that, from what we have been able to discover, we are quite justified in asserting that the ancient races were, above all other things, a profoundly religious people. The temple was the center around which revolved all their genius and art, and the sacred edifice became their grandest achievement in architecture, and its high priest the most powerful individual in the state. In fact, it was in consequence of the real power invested in such sacred office that it was so intimately connected with the throne, and why royalty so frequently belonged to the priesthood or exercised priestly functions. And there can be no real doubt, but that, amongst the pastoral and more spiritual races of Earth's earliest inhabitants, the priest, by reason of his superior wisdom, was the first law-giver; and, by virtue of his sanctity of person and elevation of mind became their first, primitive king, a patriarchal monarch, whose scepter and symbol of power was the shepherd's peaceful crook; just as among the ruder nomads of the inhospitable North, we find the greatest hunters invested with the dignity of chief, whose significant symbol and scepter of royalty, upon their Nimrod thrones, was the trusty, successful spear. And the times in which we live have bad their full effect upon these symbols, so significant of rule. The monarch has transformed the spear into the less harmful mace, while the Church has added an inch of iron to the crook. Therefore, the former has become less war-like, and the latter less peaceful, and, verily, in actual life we find them so,
The patriarchal sire, head of the tribal household, was the original priest; and the hearthstone the first altar around which the family rites were performed; and from this pure and primitive original have been evolved, through progressive ages, the stately temple and the sacred person of the despotic pontiff; from the sincere prayer the pure aspirations of the human heart and the joyous offerings of fruits and flowers to the invisible powers around them; and from the souls of their beloved ancestors has arisen the costly and complicated ritual of theology. And, if the theologians of to-day really knew the lost, secret meaning of their complicated rituals, and the unseen powers lying behind their external symbols, their anxieties for the continued life of their dying creeds would be turned to new hopes and faith, which could be demonstrated to their equally blind followers; that, that which they were teaching they knew, and could practically use the knowledge given forth in their sanctuaries; and, instead of offering up their supplications to an imaginary, personal Deity, their words, rites, and ceremonies, would take on the form and power that such should command, and they would become truly, what their title really means, a doctor of the soul. Then could they, intelligently, lead and direct the souls of their followers to the path of Christ (Truth), which leads up to salvation; not a vicarious atonement, but gaining the at-one-ment through the individual soul's development to a conscious relation, to that Divine spirit, we call God, where it can say "I know."
Out of those simple gifts, which were the spontaneous offerings of loving remembrance and unselfish charity, have grown the prayers, penances, sacrifices, and servile worship, of sacerdotalism. Out of the paternal consideration and love of the aged sire has evolved the haughty, chilling pride of the selfish, isolated priest, and which reflects its baneful influence upon the worshipers at their feet. They have also changed their once sacred, faithful, and reverent, obedience into suspicion and distrust, and with the educated to utter disgust. The light has been extinguished, and priest and people alike are groping about in darkness.
It is strange, yea, passing strange, the amount of human ignorance and folly that is revealed. When we look upon this picture and then upon that, verily we cannot help but ask the question, is mankind really progressing? We know that it is; we are keenly alive to the truth that the Anthem of Creation sounds out "Excelsior"—"move on," but how, and in what way (SPIRITUALLY) we fail to comprehend. The cyclic development of the human soul is an inscrutable mystery.
All the considerations above presented must be thoroughly weighed and understood in order to arrive at the true value of "the dogma and ritual of high magic," as Eliphas Levi terms it; because, amid the vast array of tinselled drapery, the outcome of man's vain conceit and bombastic pride, we shall find very little that can be considered as vital and really essential to the rites of magic. The show, the drapery, the priestly ornaments and instruments, are to the really spiritual Occultist, but, as sounding brass and a tinkling cymbal. That they had, and still have, their legitimate uses, is true, but these uses do not concern magic, per se, nor its manifold powers. They awed the popular mind, and impressed upon the masses a due reverence for the powers that be. They were instrumental in holding the untrained passions of the common herd in check, by a wholesome fear of summary vengeance from the gods, so that this pageantry of magic, the outward priestly show, was more of a politic development than a spiritual necessity, an astute but, philosophical method of enabling the educated few to govern the uneducated many. And it was only when the educational and initiatory rites of the temple became corrupt, and the priest became the persecuting ally of the king—when, in real fact, the priest lost his spirituality in the desire for temporal power and place, that the people began to disbelieve his professions and rebel against his tyrannical control.
The powers that be, are now wielding their sword of justice, and unfurling the knowledge of freedom and truth to the aspiring mind of man. He has begun to feel his bondage and the yoke of oppression. The words of promise and love, instead of lifting him up to the God he has been taught to worship, bow him down in slavish obedience to his priest. Mankind cannot remain in this mental and spiritual darkness much longer. Already I see the break of day, the dawn of a new life, a new religion; or, rather, the re-establishing of the true, which is as old as Time itself. There is but One Law, One Principle, One Word, One Truth and One God.
The original requirements for the office of priest, and the rites of magic, were, as shown, a primitive, i.e., pure mind; one that had outgrown the lusts and passions of youth, a person of responsibility and experience; and even to this day the priest of the Roman Church is called by the familiar title of "father." And as Nature does not alter her laws and requirements in obedience to the moral development of the race, we may rest assured that the same requirements, of ten thousand years ago, still hold good to-day. You may enter your magic circle, drawn with prescribed rites, and you may intone your consecrations and chant your incantations; you may burn your incense in the brazen censer and pose in your flowing, priestly robes; you may bear the sacred pentacles of the spirit upon your breast and wave the magic sword to the four quarters of the heavens; yea, you may even do more—you may burn the secret sigil of the objurant spirit; and yell your conjurations and exorcisms till you are black in the face; but all in vain, my friend—all in vain. It will prove nothing but vanity and vexation of spirit unless the inward self, the soul, interblends with the outward Word, and contacting by its own dynamic intensity— the elemental vibrations of Nature—arouses these spiritual forces to the extent of responding to your call. When this can be done, but not until then, will your magical incantations have any effect upon the voiceless air. Not the priestly robes nor magic sword, not the incantations, WRITTEN WORD, nor mystic circle, can produce Nature's response to Occult rite; but the fire of the inward spirit, the mental realization of each word and mystic sign, combined with the conscious knowledge of your own Deific powers—this, and this only, creates Nature's true magician.
Who and where can such be found? Are they so few that the echo answers back "Where and who?" Yet, there are many such upon the Earth at the present time, but the present mental conditions forbid them making their identity known. They would not be recognized and accepted as the TRUE teachers, but reviled and persecuted and dubbed as insane. But silently, they are sowing the seed of truth that will spring up and bear fruit, where and when least expected.
Because evil is so active, truth is not lying dormant. The spirit of God, that Divine spark of Deity within every human soul, never sleeps, never rests. "On and upward" is its cry. "Omnia vincit veritas."
The grand sublimity of man's conception of at-one with the Infinite Father, at-one with the limitless universe of being, at-one with, and inheriting, all the sacred rights and inalienable prerogatives of the ineffable Adonai of the deathless soul, is the only test of man's qualification for the holy office; for, as Bulwer Lytton has truthfully said, "the loving throb of one great HUMAN HEART will baffle more fiends than all the magicians' lore." So it is with the sacred ritual. One single aspirational thought, clearly defined, outweighs all the priestly trappings that the world has ever seen.
The success of all incarnations depends upon the complete unison of VOICE and MIND, the interblend of which, produces the dynamic intonation, that chords with the inward rhythmic vibrations of the soul. Once this magical, dynamic, vibration is produced, there immediately springs into being the whole elemental world belonging thereto, by correspondence. Vocalists who hold their audiences spellbound do so by virtue of the magical vibrations they produce, and are in reality practical, even though unconscious, magicians. The same power, to a degree, lies in the voice when speaking, the graceful movement of the hand when obeying the will, and the eye rays forth the same dynamic power and becomes magical in its effects.
These powers are exercised more upon the physical plane, and no better illustration can be given, than, the power man is able to exert over the animal when gazing into its eyes.
Here, as well as in incantations and invocations, within the power of the will, lies the success or failure.
At this point it may be asked, what, then, is the use of magical rites, of symbols and priestly robes? We answer, in themselves alone, nothing, absolutely nothing, except the facility and convenience we derive from system, order and a code of procedure. To this may be added the mental force and enthusiasm of soul which such things inspire, just as men and women may feel more dignified, artistic, and refined, when dressed in accordance with their ideas. So may the average priest feel more priestly, holy; and consequently, more powerful mentally; when arrayed in the robes of his office and surrounded by the outward symbols of his power and functions. But, in themselves alone, there is not, nor can there be, any real virtue. The same may be said of the incantations. The words used in their composition are the hieroglyphics of mystical ideas. Therefore, the correct pronunciation of the words or the grammatical construction of a sentence is nothing, if the underlying idea is conceived in the mind and responded to by the soul. Will and motive form the basis of true magic.
One word more and we have completed our subject. Magic swords, rings, pentacles, and wands, may, and often are powerful magical agents in the hands of the magician, by virtue of the power, or charm, that is invested within them when properly prepared; but apart from such preparation, by those who know, they are as powerless as unintelligible incantations.
All the foregoing are aids, but if physical manifestations of magical forces be required, there must always be present the necessary vital, magnetic pabulum, by means of which such phenomena are made to transpire; and in every case, to be successful, the assistance of a good natural magician, or seer, is necessary; for without this essential element the whole art, in its higher aspects, becomes abortive.
This is the last lesson of our present course that requires a clear definition of the terms employed in the title thereof, for the twelfth, and final study is, perhaps, fortunate in having for its title a word that has not, so far, been misused and distorted from its original sense.
The Magic Wand. The words savor of everything that the young tyro in Occult art can picture to his mind; of the midnight magician and his mysterious, if not diabolical, arts, muttering his incantations, working his gruesome spells, and raising the restless ghosts of the dead. Strange fancies, these, and yet, so corrupt and ignorant have become the conceptions of the popular mind regarding the once sacred Science of the Temple and the psychological powers of Nature, that we very much question, if the ideas above stated were not very similar to the originals of each modern student, before he had become acquainted with the deeper truths—the realities of Occult philosophy.
We will commence our study by a careful investigation of the original meaning of the words Magic Wand, since those who were the masters and originators thereof, are far more likely to know more about them than their degenerate offspring of a later age. Few, comparatively, would believe that the words MAGIC, MASON, and IMAGINATION, are the present unrelated descendants of the same original conception—THE ROOT IDEA; but such is the case. First, then, we will examine their modern meanings. Magic is the unholy art of working secret spells, of using invisible powers, and holding intercourse with the unseen world of ghosts and demons, by means of enchantments. It also means the expert deception of the senses by the tricks of a conjurer, SO-CALLED hocus-pocus and fraud, and a magician is either an evil-minded, superstitious mortal, fool enough to believe in charms, or an expert pretender and imposter of the first water, who cheats and deceives the people. A mason is the honorable designation of a builder, who works in stone; metaphysically, a member of a semi- secret society, whose sole advantage is social intercourse and standing; who proclaim fraternity and universal brotherhood theoretically and practice the reverse in reality; a man who apes the Egyptian Mason, knows nothing in reality of Hiram, his master; who knows nothing of the starry Solomon or his mystic temple in the heavens, which Hiram built; and who misconceives the import of the three villains, or assassins; and who, further, knows nothing of that wonderful sprig of myrtle:—in short, a Free Mason, speaking generally, is a man who delights in ideals, social equality, secret fraternity, and plays at mysticism; who parades on the Masonic stage and enacts a role he does not understand. The first meaning, that of a builder, is the most correct. Lastly, the imagination is the exercise of mental imagery—the picturings of silent thought.
And now we will proceed BACKWARDS. Imagination is from the word "image," a form, a picture, and has descended to us from the Latin "imago," which, in its turn, was derived from the old Semitic root, "mag." Mason comes to us from the Latin "mass," which means to mould and form, i.e., to build; and the word "mass," through various transformations, was also derived from the root-word "mag." Consequently, originally, there was but little difference in the ancient idea of building pictures in the mind and erecting the mental idea externally in stone. It is from this fact, that, we have to-day Mental Masons, a la the secret orders, and stone masons, who labor for wages. The Mental Masons have merely lost the knowledge of their art. They should, by rights, be as active and correspondingly useful to-day as their more physical brothers, the masons of stone.
This art would never have fallen into disgrace and disuse, if their daily bread, or material accumulations, had depended upon their efforts in building up the mental, moral, and spiritual attainments, of each other, and bringing their knowledge into more external use, by making the material edifice, the physical body, a purer and more fitting temple, for the Divine soul.
Magic comes from the Latin "magi" and the Greek word "magos," which means wise, learned in the mysteries, and was the synonym of wisdom. The initiated philosopher, the priest, and the wise men, are all of them included in the "magi." Again, tracing this word to its remote ancestor, we find it terminating in the same Semitic root, "mag," but of this strange root no one was able to say much, except that it seemed to belong to the Assyrian branch of the great Semitic race. But quite recently, thanks to our scientific explorers and archaeologists, versed in the mysterious meaning of cuniform inscription; Assyrian scholars now inform us that they have found the hoary, primitive original of it, of magic, magi and imago, etc. It is from an old Akkadian word, "imga," meaning wise, holy, and learned, and was used as the distinguishing title of their wisest sages, priests, and philosophers, who, as may be supposed, gradually formed a peculiar caste, which merged into the ruling priestly order. The Semites, who succeeded the old Akkadian race in the valley of the Euphrates, as a mere matter of verbal convenience, transformed many of the old Akkadian words to suit their own articulation, and "imga" became "mag," and thus "magi." THE BLEND between the Semetic and the older Akkadian race, produced, by fusion of racial blood, the famed Chaldeans. So that we see how old are the words which many of us daily use, but with different meaning. Verily, it makes one feel, when be thinks of magic and its origin, as though he were quite nearly related to the people who honored King Sargon, the Wise, the earthly original of the mystic Solomon of Biblical tradition. The term Wand is an old Saxon word, which primarily signifies to set in motion, to move. From this we derive our word wander, i.e., to roam, and wandering, i.e., moving and continually restless.
We have now the original, therefore real, meaning of the words Magic Wand; thus an object that sets in motion the powers of the magician, and the magician, an Initiate of the sacred rites—A MASTER OF WISDOM, possessing all the resources that enable him TO BUILD mould, and form; to create in fact, by virtue of his knowledge of the secret powers of mental imagery and the potential use of his own imagination. He is both Mental Mason and learned philosopher.
The student may doubtless ask, why all this care and labor regarding mere definitions? We reply that, it is because, the real meaning of the words we have purposely selected for the title of our studies are, in themselves, a far better revelation than we could possibly have written. Originally, ideas and words were related as absolute expressions or correspondences, of each other. This is not so now. As the different races became interblended, the purity of both language and morals retrograded, and the people grew more to the external. The intuitions and spirit were compelled to retreat, giving place to only the intellectual and mental. The blending of the languages gave birth to many words wherein different meanings were transmitted; hence, the trouble arising to-day over the numerous interpretations of a single word.
Hybrid races have no such thing as a pure language. Their ideas and language, like their blood, is badly mixed up, confusing, and unsatisfactory, so far as the real meaning of the words are concerned. For this very reason we find so many different meanings for the same word; and also for this reason, we cannot formulate a legal enactment in the Anglo-Saxon tongue that, a learned lawyer, versed in this senseless jugglery of words, cannot demonstrate, to the satisfaction of the courts, means something the very opposite of the real intentions— the spirit—which the framers thereof, intended it to convey. Anciently, it required no artful cunning of the lawyer to interpret the laws. The words had only one simple and obvious meaning. If a language could be so constructed to-day, and the antiquated precedents of the courts annihilated; the legal profession would be exterminated inside of twelve months, and an affliction removed from the people.
The philosophy of the Magic Wand is this. It is a magnetic, electric conductor for the magician's will. It directs the flow of his thought and concentrates it upon a given point in space or an object. It is, magically, what the sights of a rifle are to a sportsman. It enables him to focus his powers with exact precision upon the mark against which, or upon which, his will is directed. Apart from this there is no power, per se, in the Wand itself, any more than there is in a lightning conductor without the electric storm. Ergo, the Wand is the conductor, in the magician's hand, for the lightnings of the soul; and just as the lightning rod is most useful and most powerful to protect, when the storm is the strongest; so is the Wand most powerful in the hands of the most potential magician. We can only transmit through this Wand the degree of force we may happen to possess in the soul.
In a properly prepared Wand lies the most powerful weapon, to protect or destroy, that can be placed within a magician's hands. With his own spiritual force and knowledge, combined with the magic power attached to the instrument, nothing can withstand its power, when directed with a determined and powerful will.
Many substances have been employed in the manufacture of these Magic Wands. Metals or stones will not serve this purpose, unless covered with some organic matter. In any case stones are worthless. The very finest Wands are made from the live ivory of a female elephant. A short Wand, twenty-one inches long, tipped with gold at the largest end and silver or copper at the other, is very powerful. Next to these costly articles are Wands with a gold or copper core, a wire, in fact, cased with ebony, boxwood, rosewood, cedar or sandalwood. English yew also serves the purpose; so does almond wood. Simpler, less expensive, and almost as effective, are Wands made of witch-hazel. In fact, apart from the Wands of live ivory, I consider that witch-hazel is as powerful as the golden Wand. Next in force to this witch-hazel are the shoots of the almond tree, and, lastly, the peach and swamp willow.
The proper time to manufacture a Magic Wand is whenever you can find the person who is able to do the work. But after it is constructed it must be thoroughly magnetized, with proper ceremony and aspiration, the first or the second full Moon after the Sun enters Capricorn, at midnight, when the Moon will be culminating in her own sign upon the mid-heaven.
The best time TO CUT a shoot of witch-hazel or other material fora Wand is the first full Moon after the Sun's entry intoCapricorn, at midnight, and then magnetize it upon the next fullMoon at the same hour.
In conclusion, let us repeat that, the Magic Wand is but the highly sensitive magical medium for transmitting and concentrating the force of the learned magician; that it is equally powerful under great excitement of mind, WHETHER USED CONSCIOUSLY OR NOT. The stream of mental fire will go in the direction the Wand happens to be pointed, and, therefore, should never be in the hands of the wicked or foolish, any more than firearms. It is potential or otherwise, in exact proportion to the artist's wisdom and dynamic mentality, and is useless in the hands of the idiotic or weak-minded. A Magic Wand requires brains and vigorous mental force to make it effective, just as the steam engine requires an apparatus for generating the steam, that moves it. With a determined will, and a mental conception of one's inward power, any man or woman can, by means of this sensitive Wand, defy all the legionaries of Hell, and quickly disperse every form of spiritual iniquity.