The following article
is the main essay Madame Blavatsky wrote on alchemy.
The language of archaic Chemistry or
Alchemy has always been, like that of ancient religions, symbolical.
We have shown in The Secret Doctrine
that everything in this world of effects has three attributes or the triple
synthesis of the seven principles. In order to state this more clearly, let us
say that everything which exists in this, our world, is made up of three
principles and four aspects, just as is the case with man himself. As man is a
composite being, consisting of a body, a rational soul and an immortal spirit,
so each object in nature has an objective exterior, a vital soul, and a divine
spark which is purely spiritual and subjective.
As the first of these propositions
cannot be denied, the second can hardly be either, for if official Science
admits that metals, woods, minerals, powders and drugs can produce effects,
then it tacitly recognises the latter. As for the third, the presence of an
absolute quintessence in every atom, materialism, which has no use for the anima
mundi, utterly denies it.
Much good may it derive from that.
As materialism is but a proof of moral and spiritual blindness, we may well let
the blind lead the blind, and leave it at that.
The origin of alchemy
Thus, as with all else, every
science has its three fundamental principles, and may be practically applied by
the use of all three, or of only one of them. Before Alchemy existed as a
science, its quintessence alone acted in nature’s correlations (as indeed it
still does) and on all its planes.
When there appeared on earth men
endowed with a superior intelligence, they allowed it to act, and from it they
learned their first lessons. All they had to do was to imitate it. But in order
to reproduce the same effects at will, they had to develop in their human
constitution a power called, in occult phraseology, Kriyâśakti.
This faculty, creative in its
effects, is so, simply because it is the active agent of that attribute on the
objective plane. Like the lightning conductor which leads the electric fluid,
the faculty of Kriyâśakti conducts the creative Quintessence and gives it
direction. Led haphazardly, it can kill; directed by the human intellect, it
can create according to a predetermined plan.
Thus was born Alchemy, magnetic
Magic, and many other branches of the tree of occult science.
When in the course of ages nations
developed, which in their egotism and ferocious vanity were convinced of their
complete superiority to all others, past or present, when the development of
Kriyâśakti became more and more difficult and the divine faculty had almost
disappeared from the earth, they forgot little by little the science of their
earlier ancestors.
They even went further and rejected
altogether the tradition of their antediluvian parents, denying with contempt
the presence of a spirit and a soul in this, the most ancient of all sciences.
Of the three great attributes of nature, they only accepted the existence of
matter or rather its illusory aspect, for of real matter or SUBSTANCE even the
materialists themselves confess a complete ignorance; and truly they have never
caught the slightest glimpse of it, not even from afar.
Thus came to birth modern Chemistry.
The alchemical creation of the universe
Everything changes as an effect of
cyclic evolution. The perfect circle becomes One, a triangle, a quaternary and
a quinary. The creative principle issued from the ROOTLESS ROOT of absolute
Existence, which has neither beginning nor end, or perpetuum mobile symbolized as swallowing its tail in order to
reach its head, has become the Azoth of the Alchemists of the Middle Ages.
The circle becomes a triangle,
emanating the one from the other as Minerva from the head of Jupiter. The
circle hypothecates the absolute; the right line represents a metaphysical
synthesis and the left a physical one. When Mother Nature shall have made of
her body the horizontal line joining these two, then will be the moment of the
awakening of cosmic activity.
Until then, Purusha, the Spirit, is
separated from Prakriti—material nature still unevolved. Its legs exist only in
a state of potentiality; it cannot move nor has it arms wherewith to work on
the objective form of things sublunary. Lacking limbs, Purusha cannot begin to
build until it has mounted onto the neck of Prakriti the blind, (1) when the
triangle will become the pentagon, the microcosmic star. Before reaching this
stage they must both pass through the quaternary state and that of the cross
which conceives.
This is the cross of earthly magi,
who make a great display of their faded symbol, namely, the cross divided into
four parts, which may read “Taro,” “Tora,” “Ator,” and “Rota.” The
Virgin-Substance, or Adamic Earth, the Holy Spirit of the old Alchemists of the
Rosy Cross, has now become with the Kabbalists, those flunkeys of modern
science, Na2Co3, Soda, and C2H6O or
Alcohol.
The current contempt for alchemy
Ah! Star of the morning, daughter of
the dawn, how fallen from thine high estate —poor Alchemy! On this our ancient
planet, thrice deceived, everything is doomed to tire and to pass away. And yet
that which once was, still is and forever shall be, even to the end of time.
Words change and their meaning becomes quickly disfigured. But eternal ideas remain
and shall not pass away.
Under the ass’ skin in which Princess-Nature
wrapped herself to deceive fools, as in the fairy-tale of Perrault, the
disciple of the philosophers of old will always recognize the truth, and will
adore it.
This ass' skin, it would seem, is
more congenial to the tastes of modern philosophism and materialistic
alchemists, who sacrifice the living soul for the dead form, than
Princess-nature in all her nakedness. And thus it is that the skin only falls
before Prince Charming, who recognises the marriage betrothal in the ring sent.
To all those courtiers who hover
round Dame Nature while dismembering her material covering, she has nothing to
offer but her outer skin. It is for this reason that they console themselves by
giving new names to things as old indeed as the world itself, declaring loudly
the while that they have discovered something new.
The necromancy of Moses has become
modern Spiritualism; and the Science of the old Initiates of the Temple, the
Magnetism of the Gymnosophists of India, the healing Mesmerism of Aesculapius,
“the Saviour,” are accepted now only when called hypnotism, in other words black
magic under its proper title.
False noses everywhere!
But let us rejoice; the more false
and long they are, the sooner they are sure to become detached and fall on
their own accord!
Modern materialists would have us
believe that Alchemy, or the transmutation of base metals into gold and silver,
has from the earliest ages been but charlatanism pure and simple. According to
them, it is not a science but a superstition, and therefore all those who
believe, or pretend to believe in it, are either dupes or impostors. Our
encyclopedias are full of abusive epithets levelled at Alchemists and
Occultists.
Now, Gentlemen-Academicians, this
may be all very well, but let us then have some proof of the absolute
impossibility of transmutation. Tell us how it is that a metallic base is found
even in alkalis. We know certain learned physicists, to be sure, who think the
idea of reducing the elements to their first state, and even to their one and
primordial essence (see for instance Mr. Crookes and his meta-elements), not as
stupid as it appears at first sight.
Gentlemen, these elements, when once
you have allowed yourself the hypothesis that they all existed in the beginning
in the igneous mass, from which you say the earth's crust has been formed, may
be reduced again and brought through a series of transmutations to be once more
that which they originally were. The question is to find a solvent sufficiently
strong to effect in a few days or even years that which nature has taken ages
to perform.
Chemistry and, above all, Mr.
Crookes has sufficiently proved that there exists so notably a relationship
between metals, as to indicate not only a common source but an identical
genesis.
Then, Gentlemen, you who laugh so
loudly at alchemy and the alchemists and reject that Science, how is it that
one of your first chemists, Monsieur Berthelot, author of La Synthèse Chimique, deeply read in alchemical lore, is unable to
deny to alchemists a most profound knowledge of matter?
And again, how is it that Monsieur
M.-E. Chevreul, that venerable savant, whose knowledge, no less than his
advanced age, in the full possession of all his faculties, (2) has moved to wonder
our present generation, which, with its overweening self-sufficiency, is so
difficult to penetrate or rouse; how is it, we say, that he who made so many
useful discoveries for modern industry, should have possessed so many works on
alchemy?
Is it not possible that the key to
his longevity may be found in one of these very works, which, according to you,
are but a heap of superstitions as foolish as they are ridiculous?
The fact that this great scholar,
the dean of modern chemistry, took the trouble to bequeath after his death, to
the Library of the Museum, the numerous works he possessed on this "false
science," is most revealing. Nor have we yet heard that the luminaries of
Science attached to this sanctuary have thrown these books on alchemy into the
wastepaper basket, as useless rubbish allegedly full of fantastic reveries
engendered by diseased and unbalanced brains.
Difficulties in understanding alchemy
Besides, our scientific men forget
two things:
In the first place, never having
found the key to the jargon of these hermetic books, they have no right to
decide whether this jargon preaches truth or falsehood.
And secondly, that Wisdom was
certainly not born for the first time with them, nor must it necessarily die out
with our modern sages.
Each Science, we repeat, has its
three aspects; everybody will grant that there must be two, the objective and
the subjective. Under the first heading we may put the alchemical transmutations
with or without the powder of projection; under the second, all intellectual
speculations.
Under the third is hidden a meaning
of the highest spirituality. Now since the symbols of the first two are
identical in design and possess, moreover, as I have tried to prove in The
Secret Doctrine, seven interpretations varying in meaning with their
application to one or another of the domains of nature, the physical, the
psychic, or the purely spiritual, it will be easily understood that only high
initiates are able to interpret the jargon of hermetic philosophers.
And then again, since there exist
more false than true alchemical writings in Europe, Hermes himself would lose
his way. Who does not know, for instance, that a certain series of formulae may
find their concrete application of positive value in technical alchemy, while
the same symbol, on being employed to render an idea belonging to the
psychological domain, will possess an entirely different meaning?
Our late brother Kenneth MacKenzie
expresses this well when he says, speaking of Hermetic Sciences:
« To the practical Alchymist,
whose object was the production of wealth by the special rules of his art, the
evolution of a semi-mystical philosophy was a secondary consideration, and to
be pursued without any reference to an ultimate system of theosophy; while the
sage, who had ascended to the higher plane of metaphysical contemplation, would
reject the mere material part of these studies as unworthy of his further
consideration. » (3)
Thus it becomes evident that
symbols, taken as guides to the transmutation of metals, have very little to do
with the methods which we now call chemical. Here is a question, by the way:
Who of our great scientists would dare to treat as impostors such men as
Paracelsus, Van Helmont, Roger Bacon, Boerhaave and many other illustrious
Alchemists?
While Gentlemen-Academicians mock at
the Kabbala as well as at Alchemy (though at the same time taking from this
latter their inspirations and their best discoveries), the kabbalists and
occultists of Europe in general begin sub rosa to persecute the secret sciences
of the East.
The origin of alchemy in the West
In fact, the Wisdom of the Orient
does not exist for our sages of the West; it died with the three Magi.
Nevertheless, alchemy, which if we search diligently, we shall find as the
foundation of all occult sciences — comes to them from the Far East.
Some assert that it is merely the
posthumous evolution of the magic of the Chaldeans. We shall try to prove that
the latter is only the heir, first to antediluvian alchemy, and later to the
alchemy of the Egyptians. Olaus Borrichius, an authority on this question,
tells us to search for its origin in the remotest antiquity.
To what epoch may we ascribe the
origin of Alchemy?
No modern writer is able to tell us
exactly. Some give us Adam as its first adept; others attribute it to the
indiscretion of “the sons of God, who seeing that the daughters of men were
beautiful, took them for their wives” [Gen. vi, 2.].
Moses and Solomon are later adepts
in the science, for they were preceded by Abraham, who was in turn antedated in
the Science of Sciences by Hermes. Does not Avicenna tell us that the
Smaragdine Tablet—the oldest existing treatise on Alchemy—was found on the
body of Hermes, buried centuries ago at Hebron, by Sarah, the wife of Abraham?
But “Hermes” never was the name of a
man, but a generic title, just as the term Neo-Platonist was used in former
times, and “Theosophist” is being used in the present.
What in fact is known about Hermes Trismegistos,
“thrice-greatest”?
Less than we know of Abraham, his
wife Sarah and his concubine Agar, which St. Paul declares to be an allegory. (4)
Even in the time of Plato, Hermes
was already identified with the Thoth of the Egyptians. But this word thoth
does not only mean “Intelligence”; it also means “assembly” or school. In
reality Thoth-Hermes is simply the personification of the voice (or sacred
teaching) of the sacerdotal caste of Egypt; the voice of the Great Hierophants.
And if this is the case, can we tell at what prehistoric epoch this hierarchy
of initiated priests began to flourish in the land of Chemi?
Even if this question could be
answered, we should still be far from a solution of our problems. For ancient
China, no less than ancient Egypt, claims to be the fatherland of the alkahest
and of physical and transcendental alchemy; and China may very possibly be
right.
A missionary, an old resident of
Peking, William A. P. Martin, calls it the “cradle of alchemy.” Cradle is
hardly the right word perhaps, but it is certain that the Celestial Empire has
the right to class herself amongst the very oldest schools of occult Sciences.
In any case, it is from China that alchemy has penetrated into Europe, as we
shall prove.
In the meantime, our reader may
choose; for another pious missionary, Hood, assures us solemnly that Alchemy
was born in the garden “planted in Eden on the side towards the East.” If we
may believe him, it is the offspring of Satan who tempted Eve in the shape of a
Serpent; but he forgot to patent his discovery, as our brave writer shows us by
the very name of that science.
For the Hebrew word for Serpent is
Nahash, plural Nahashim. As is obvious, it is from this last syllable shim that
the words chemistry and alchemy are derived. Is this not clear as day and
established in agreement with the severest rules of modern philology?
Let us now turn to our proofs.
Alchemy among the Greeks
The first authorities on archaic
sciences —William Godwin amongst others— have shown us on incontestable evidence
that, though Alchemy was widely cultivated by nearly all the nations of
antiquity long before our era, the Greeks began to study it only after the
beginning of the Christian era and that it did not become popularised until
very much later.
Of course by this are meant only the
lay Greeks, those not initiated. For the adepts of the Hellenic temples of
Magna Graecia knew it from the days of the Argonauts. The origin of Alchemy in
Greece dates therefore from this time, as is well illustrated by the allegorical
story of the “Golden Fleece.”
Thus we need only to read what
Suidas says in his Lexicon with reference to the expedition of Jason, too well
known to require telling here:
Deras, the Golden Fleece which Jason
and the Argonauts, after a voyage on the Black Sea in Colchis, took with the
aid of Medea, daughter of Aiêtes, King of Aia. Only instead of taking that
which the poets pretended they took, it was a treatise written on a skin which
explained how gold could be made by chemical means. Contemporaries called this
skin of a ram the Golden Fleece, most probably because of the great value
attaching to the instructions on it.
This explanation is a little clearer
and much more probable than the erudite vagaries of our modern mythologists, (5)
for we must remember that the Colchis of the Greeks is the modern Imeritia on
the Black Sea; that the Rion, the big river which crosses the country, is the
Phasis of the ancients, which even to this day carries traces of gold; and that
the traditions of the indigenous races that live on the shores of the Black
Sea, such as the Mingrelians, the Abhazians and the Imeritians are all full of
this old legend of the golden fleece. Their ancestors, they say, have all been
“makers of gold,” that is to say they possessed the secret of transmutation
which today is called Alchemy.
In any case it is a fact that the
Greeks, with the exception of the initiated, were ignorant of the hermetic
sciences up to the time of the Neo-Platonists (towards the end of the fourth
and fifth centuries), and knew nothing of the real alchemy of the ancient
Egyptians, whose secrets were certainly not revealed to the public at large. In
the third century of the Christian era we find the Emperor Diocletian
publishing his famous edict, ordering a most careful search in Egypt for books
treating of the fabrication of gold, which were to be burned at a public
auto-da-fé.
W. Godwin tells us that after this
there did not remain one single work on Alchemy above ground, in the kingdom of
the Pharaohs, and for the period of two centuries it was never spoken of. (6) He
might have added that there still remained underground a large number of such
works, written on papyrus and buried with the mummies ten millenniums old. The
whole secret lies in the ability to recognise such a treatise on Alchemy in
what appears to be only a fairy tale, such as we have in that of the golden
fleece or in the “romances” of the earlier Pharaohs. But it was not the secret
wisdom hidden in the allegories of the papyri which introduced Alchemy or the
hermetic sciences to Europe.
A brief history of alchemy
History tells us that Alchemy was
cultivated in China more than sixteen centuries before our era, and that it had
never been flourishing more than during the first centuries of Christianity.
And it is towards the end of the fourth century, when the East opened its gates
to the commerce of the Latin races that Alchemy once again penetrated into
Europe. Byzantium and Alexandria, the two principal centers of this commerce,
were suddenly inundated with works on transmutation, while it was known that
Egypt no longer had any.
Whence came then these treatises
full of instructions on how to make gold and to prolong human life?
It is certainly not from the
sanctuaries of Egypt, as these Egyptian treatises did not exist any longer. We
affirm that most of them were merely more or less correct interpretations of
the allegorical stories of the green, blue and yellow Dragons, and the rose
tigers, alchemical symbols of the Chinese.
All the treatises that are to be
found now in the public libraries and the Museums of Europe are nothing but
questionable hypotheses of certain mystics of various times, left halfway on
the road of the great Initiation. All that is needed is to compare some of the
so-called “hermetic” treatises with those which have been recently brought over
from China, to recognise that Thoth-Hermes, or rather the science of that name,
is quite innocent of all that. It follows from this that all that was known
concerning Alchemy, from the Middle Ages to the nineteenth century, was
imported into Europe from China and transformed later into Hermetic writings.
Most of these writings have been
fabricated by the Greeks and the Arabs, in the eighth and ninth centuries, re-fabricated
in the Middle Ages, and remain incomprehensible in the nineteenth century.
The Saracens, whose most famous
school of Alchemy was at Bagdad, while bringing with them more ancient
traditions, had lost their secret themselves. The great Geber merits rather the
title of Father of modern Chemistry than of Hermetic Alchemy, although it is to
him that is attributed the importation of Alchemical Science into Europe.
Ever since the act of vandalism
committed by Diocletian, the key to the secrets of Thoth-Hermes lies deeply
buried but in the initiatory crypts of the ancient Orient.
Let us then compare the Chinese
system with that which is called Hermetic Sciences.
Comparison between Chinese Alchemy and European Alchemy
1. The twofold object which both
schools aim at is identical; the making of gold and the rejuvenating and
prolonging of human life by means of the menstruum universale or lapis
philosophorum. The third object or true meaning of the “transmutation” has been
completely neglected by Christian adepts; for being satisfied with their belief
in the immortality of the soul, the adherents of the older alchemists have
never properly understood this object. Nowadays, partly through negligence,
partly through disuse, it has been completely struck from the summum bonum
sought for by the alchemists of Christian countries. Nevertheless it is only
this last of the three objects which interests the real Oriental alchemists.
All the Adept-Initiates, despising gold and having a profound indifference for
life, care very little about the first two objects of alchemy.
2. Both these schools recognise the
existence of two elixirs: the great and the small. The use of the second on the
physical plane has to do with the transmutation of metals and the restoration
of youth. The great “Elixir,” which was only symbolically an elixir, conferred
the greatest boon of all: conscious immortality in the Spirit, the Nirvâna
throughout all cycles, which precedes PARANIRVÂNA, or absolute union with the
ONE Essence.
3. The principles which form the
basis of the two systems are also identical, namely: the compound nature of
metals and their growth emanating from one common seminal germ. The letter
tsing in the Chinese alphabet, which stands for “germ,” and t’ai, “matrix,”
which are found so constantly in Chinese works on alchemy, (7) are the ancestors
of the same words which we meet with so frequently in the alchemical treatises
of the Hermetists.
4. Mercury and lead, mercury and
sulphur are equally in use in the East as in the West, and, adding to these
many other ingredients in common, we find that both schools of alchemy accepted
them under a triple meaning. It is the last or third of these meanings which
European alchemists do not understand.
5. The alchemists of both countries
also accept the doctrine of a cycle of transmutations during which the precious
metals return to their basic elements.
6. Both Schools of alchemy are
closely allied to astrology and magic.
7. And finally they both make use of
an extravagant phraseology, a fact noticed by the author of “Study of Alchemy
in China” who finds that the language of European alchemists, while so entirely
different from that of all other Western sciences, imitates perfectly the
metaphorical jargon of the Eastern nations, being an excellent proof that
alchemy in Europe had its origin in the Far East.
The real alchemy
Nor should any objections be raised
because we say that Alchemy is intimately allied with magic and astrology. The
word magic is an old Persian term which means knowledge, and embraces all the
sciences, both physical and metaphysical, studied in those days. The sacerdotal
and learned classes of the Chaldeans taught magic, from which came magism and
gnosticism. Was not Abraham called a “Chaldean”?
And it is Joseph, a pious Jew, who,
speaking of the patriarch, says that he taught mathematics, or the esoteric
science, in Egypt, including the science of the stars, a professor of magism
being of necessity an astrologer.
But it would be a great mistake to
confuse the alchemy of the Middle Ages with that of antediluvian times. As it
is understood in the present day, it has three principal agents: the
philosopher’s stone used in the transmutation of metals; the Alkahest or the
universal solvent; and the elixir vitae, possessing the property of indefinitely
prolonging human life.
But neither the real philosophers
nor the Initiates occupied themselves with the last two. The three alchemical
agents, like the Trinity, one and indivisible, have become three distinct
agents solely through Science falling under the influence of human egotism.
While the sacerdotal caste, grasping and ambitious, anthropomorphized the
Spiritual and absolute Unity by dividing it into three persons, the class of
false mystics separated the divine Force from the universal kriyâśakti and
turned it into three agents.
In his Magia naturalis, Giambattista
della Porta tells this clearly:
« I promise you neither
mountains of gold nor the philosopher’s stone . . . nor even that golden liquor
which renders immortal him who drinks it . . . All that is merely dreams; for
the world being mutable and subject to change, all that it produces must be
destroyed. »
Geber, the great Arabian alchemist,
is even more explicit. He appears to have written a prophetic forecast of the
future, in the following words which we translate:
« If we have concealed
anything, ye sons of learning, wonder not; for we have not concealed it from
you, but have delivered it in such language as that it may be hid from evil
men, and that the unjust and vile might not know it. But, ye sons of truth,
search and you shall find this most excellent gift of God, which he has
reserved for you. Ye sons of folly, impiety and profanity, avoid you the
seeking after this knowledge; it will be destructive to you, and precipitate
you into contempt and misery. » (8)
Let us see what other writers have
had to say on the question. Having begun to think that alchemy was after all
solely a philosophy entirely metaphysical, instead of a physical science (in
which they erred), they declared that the extraordinary transmutation of base
metals into gold was merely a figurative expression for the transformation of
man, freeing him of his hereditary evils and of his infirmities, in order that
he might attain to a degree of regeneration which would elevate him to a divine
Being.
This in fact is the synthesis of
transcendental alchemy and its principal object; but for all that, it does not
represent every end which this science has in view. Aristotle who told
Alexander that “the philosopher’s stone was not a stone at all, that it is in
each man, everywhere, at all times, and is called the final aim of all
philosophers,” was mistaken in his first proposition though right with regard
to the second.
In the physical sphere, the secret
of the Alkahest produces an ingredient which is called the philosopher’s stone;
but for those who care not for perishable gold, the alkahest, as Professor
Wilder tells us, (9) “is but the algeist, or divine spirit, which removes every
grosser nature, that its unholier principles may be removed . . .”
The elixir vitae therefore is only
the water of life which, as Godwin says, “is a universal medicine possessing
the power to rejuvenate man and to prolong life indefinitely.”
Some forty years ago, Dr. Hermann
Kopp, published in Germany a Geschichte der Chemie. Speaking of alchemy, looked
at in its special role of forerunner of modern chemistry, the German doctor
makes use of a very significant expression which the Pythagorean and the
Platonist will understand at once.
“If,” says he, “the term world
stands for the microcosm represented by man, then it becomes easy to interpret
the writings of the alchemists.”
Irenaeus Philalethes declares that:
« The philosopher’s stone
represents the great universe (or macrocosm) and possesses all the virtues of
the great system, collected and included in the lesser system. The latter has a
magnetic power which draws to it that which it has affinities with in the
universe. It is the celestial virtue which spreads throughout creation, but
which is epitomized in a miniature abridgment of itself (as man). »
Listen to what Alipili says in one
of his translated works:
« He that hath the knowledge of
the Microcosm cannot long be ignorant of the knowledge of the Macrocosm. This
is that which the Aegyptian industrious searchers of Nature so often said, and
loudly proclaimed, that every one should know himself. This speech their dull
Disciples took in a moral sense, and out of ignorance affixt it in their
Temples.
But I admonish thee whosoever thou
art that desireth to dive into the inmost parts of nature, if that which thou
seekest thou findest not within thee, thou wilt never find it without thee. If
thou knowest not the excellency of thine own house, for what doest thou seek
and search after the excellency of other things?
The universal Orb of the Earth
contains not so great mysteries and excellencies as a little Man, formed by God
to his image. And he that desires the primacy amongst the studiers of Nature,
will no where find a greater and better reserve to obtain his desire, than in
himself.
Therefore I will here follow the
example of the Aegyptians, and from my whole heart and certain true experience
proved by me, speak to my Neighbour in the Aegyptians words, and with a loud
voice now proclaim. O Man know thy self; in thee is hid the treasure of
treasures . . . » (10)
Irenaeus Philaletha Cosmopolita, an
English alchemist and Hermetic philosopher, alluding to the persecution to
which philosophy was subjected, wrote in 1669:
« . . . many do believe (that
are strangers to the Art) that if they should enjoy it, they would do such and
such things; so also even we did formerly believe, but being grown more wary,
by the hazard we have run, we have chosen a more secret method . . . » (11)
And the alchemists were wise to do
so. For living in an age when for a slight difference of opinion on religious
questions, men and women were treated as heretics, placed under a ban and
proscribed, and when science was stigmatized as sorcery, it was quite natural,
as Professor A. Wilder says:
« . . . that men cultivating
ideas out of the common order would invent a dialect of symbols and passwords
by which to communicate with one another, and yet remain unknown by their
bloodthirsty adversaries. » (11)
The author reminds us of the Hindu
allegory of Krishna ordering his adopted mother to look into his mouth. She did
and saw therein the entire universe. This agrees exactly with the Kabbalistic
teaching which holds that the microcosm is but the faithful reflection of the
macrocosm — a photographic copy to him who understands. This is why Cornelius
Agrippa, perhaps the most generally known of all the alchemists, says:
« There is one thing by God
created, the subject of all wonderfulness in earth and in heaven; it is
actually animal, vegetable and mineral; found everywhere, known by few, by none
expressed by his proper name, but hid in numbers, figures and riddles, without
which neither alchemy nor natural magic can attain their perfect end. » (13)
The allusion becomes even clearer if
we read a certain passage in the Alchemist’s Encheiridion (1672):
« Now, in this discourse will I
manifest to thee the natural condition of the stone of the philosophers,
appareled with a triple garment, even this stone of riches and charity, the
strong relief from languishment, in which is contained every secret; being a
divine mystery and gift of God, than which there is nothing in this world more
sublime. Therefore, diligently observe what I say, namely, that 'tis appareled
with a triple garment, that it to say, with a body, soul and spirit. » (14)
In other words, this stone contains:
the secret of the transmutation of metals, that of the elixir of long life and
of conscious immortality.
This last secret was the one which
the old philosophers chose to unravel, leaving to the lesser lights with their
modern false noses, the pleasure of wearing themselves out in the attempt to
solve the first two. It is the Word or the “ineffable name,” of which Moses
said that there was no need to seek it in distant places, “but the word is very
nigh unto thee, in thy mouth, and in thy heart” [Deut. xxx, 14].
Philalethes, the English alchemist,
says the same thing but in other terms:
« . . . In the world our
writings shall prove a curious-edged knife; to some they shall carve out
dainties, and to others it shall serve only to cut their fingers; yet we are
not to be blamed; for we do seriously profess to any that shall attempt this
Work, that he attempts the highest piece of philosophy that is in nature; and
though we write in English, yet our matter will be as hard as Greek to some,
who will think they understand us well, when they misconstrue our meaning most
perversely; for is it imaginable that they who are fools in Nature, should be
wise in our books, which are testimonies unto Nature? » (15)
Espagnet warns his readers in the
same say:
« Let a lover of truth make use
of but a few authors, but of best note and experienced truth; let him suspect
things that are quickly understood, especially in mystical names and secret
operations; for truth lies hid in obscurity, nor do philosophers ever write
more deceitfully than when plainly, nor ever more truly than when obscurely. » (16)
The codification of alchemy
Truth cannot be given to the public;
less so today than when the Apostles were advised not to cast pearls before
swine.
All these fragments which we have
just cited are, we hold, so many proofs of that which we have advanced. Apart
from the schools of adepts, almost unapproachable for Western students, there
does not exist in the whole world —and more especially in Europe— one single
work on occult science, and above all on Alchemy, which is written in clear and
precise language, or which offers to the public a system or a method which could
be followed as in the physical sciences.
Any treatise, which comes from an
initiate or an adept, ancient or modern, unable to reveal all, limits itself to
throwing light on certain problems which are allowed to be disclosed, when
needed, to those worthy of knowing, while remaining at the same time hidden
from those who are unworthy of receiving the truth, for fear they should abuse
it.
Therefore, he, who complaining of
the obscurity and confusion which seems to prevail in the writings of the
disciples of the Oriental school, would compare them with those of either the
Middle Ages or of modern times, which seem to be more clearly written, would
prove only two things: either he deceives the public in deceiving himself; or
he advertises modern charlatanism, knowing all the time that he is deceiving
his readers.
It is easy to find semi-modern works
which are written with precision and method, but giving only the personal ideas
of the writer, that is to say, of value only to those who know absolutely nothing
of the true occult science.
We are beginning to make much of Éliphas
Lévi, who alone knew, it is true, probably more than all our great European
magi of 1889 put together. But, when once the half-dozen books of the Abbé
Louis Constant have been read, re-read and learnt by heart, how far are we
advanced in practical occult science, or even in the understanding of the
theories of the Kabbalists?
His style is poetical and quite
charming. His paradoxes, and nearly every phrase in his volumes is one, are
thoroughly French in character. But even if we learn them so as to repeat them
by heart from beginning to end, what, pray, has he really taught us?
Nothing, absolutely nothing — except,
perhaps, the French language.
We know several of the pupils of the
great magus of modern times, English, French and German, all men of serious
mind, of iron wills, many of whom have sacrificed whole years to these studies.
One of his disciples made him a life annuity which he got for upwards of ten
years, besides paying him 100 francs for every letter when he was obliged to be
away. This person at the end of ten years knew less of magic and of the Kabbala
than a chela of ten years' standing of an Indian astrologer.
We have in the library at Adyar his
letters on magic in several volumes of manuscripts, written in French and
translated into English, and we defy the admirers of Éliphas Lévi to show us
one single individual who would have become an Occultist, even in theory, by
following the teaching of the French magus.
Why is this, since he evidently got
his secrets from an Initiate?
Simply because he never received the
right to initiate others. Those who know something of occultism will understand
what we mean by this; those who are only pretenders will contradict us, and
probably hate us all the more for having told such hard truths.
The occult sciences, or rather the
key which alone explains the jargon in which they are expressed, cannot be
divulged. Like the Sphinx who dies the moment the enigma of its being is
guessed by an Oedipus, they remain occult only as long as they are unknown to
the uninitiated. Then again they can neither be bought nor sold.
A Rosicrucian “becomes, he is not
made,” says an old adage of the Hermetic philosophers, to which the Occultists
add, “The science of the gods is mastered by violence; it must be conquered,
and does not give itself.”
This is exactly what the author of
the Acts of the Apostles intended to convey when he gave the answer of Peter to
Simon Magus: “Thy money perish with thee, because thou hast thought that the
gift of God may be purchased with money” [Acts viii, 20]. Occult knowledge
should be used neither to make money, nor to attain any egotistical end, not
even as a means to personal vanity.
Let us go further and say at once
that —apart from an exceptional case where gold might be the means of saving a
whole nation— even the act of transmutation itself, when the only motive is the
acquisition of riches, becomes black magic. So that neither the secrets of
magic nor of occultism, nor of alchemy, can ever be revealed during the
existence of our race, which worships the golden calf with an ever increasing
frenzy.
Therefore, of what value would those
works be which promise to give us the key to initiation into either one or the
other of these two sciences, which are in fact only one?
We understand perfectly such
Adept-Initiates as Paracelsus and Roger Bacon. The first was one of the great
harbingers of modern chemistry; the second that of physics.
Roger Bacon in his Treatise on the
Admirable Forces of Art and of Nature shows this clearly. We find in it a
foreshadowing of all the sciences of our day. He speaks in it of cannon powder,
and predicts the use of steam as a motive power. The hydraulic press, the
diving bell, and the kaleidoscope, are all described therein; he prophesies the
invention of flying machines, constructed in such a way that he who is seated
in the middle of this mechanical contrivance, in which we easily recognize a
type of the modern balloon, has only to turn a mechanism to set in motion
artificial wings which immediately start beating the air in imitation to those
of a bird. He then defends his brother alchemists against the accusation of
using a secret cryptography.
The Reason then, why wise men have
obscured their Mysteries from the multitude, was, because of their deriding and
slighting wise men’s Secrets of wisdome, being also ignorant to make a right
use of such excellent matters. For if an accident help them to the knowledge of
a worthy mystery, they wrest and abuse it to the manifold inconvenience of
persons and communities.
He’s then not discreet, who writes
any Secret, unlesse he conceal it from the vulgar, and make the more
intelligent pay some labour and sweat before they understand it. In this stream
the whole fleet of wise men have sailed from the beginning of all, obscuring
many wayes the abstruser parts of wisdome from the capacity of the generality.
Some by Characters and verses have delivered many Secrets. Others by
aenigmatical and figurative words . . . Thirdly, they have obscured their
Secrets by their manner of Writing, as by Consonants without Vowels, none
knowing how to read them, unlesse he know the signification of those words [the
hermetic jargon] . . . (17)
This kind of cryptography was in use
amongst the Jews, the Chaldeans, the Syrians, the Arabs, and even the Greeks,
and largely adopted in former times, especially by the Jews.
This is proved by the Hebrew
manuscripts of the Old Testament, the books of Moses or the Pentateuch rendered
ten times more fantastic by the introduction of Masoretic points. But as with
the Bible, which has been made to say everything required of it except that
which it really did say, thanks to the Masorah and the Fathers of the Church,
so it was also with kabbalistic and alchemical books.
The key to both having been lost
centuries ago in Europe, the Kabbala (the good Kabbala of the Marquis de
Mirville, according to the ex-rabbi, the Chevalier Drach, the pious and most
Catholic Hebrew scholar) serves now as a witness confirmatory of both the New
and the Old Testaments.
According to modern kabbalists, the
Zohar is a book of modern prophecies, especially relating to the Catholic
dogmas of the Latin Church, and is the fundamental stone of the Gospel; which
indeed might be true if it were admitted that both in the Gospels and in the
Bible, each name is symbolical and each story allegorical; just as was the case
with all sacred writings preceding the Christian canon.
Summary
Before closing this article, which
has already become too long, let us make a rapid résumé of what we have said.
I do not know if our argument and
copious extracts will have any effect on our readers in general. But I am sure,
at all events, that what we have said will have the same effect on kabbalists
and modern “Masters” as the waving of a red rag in front of a bull; but we have
long ceased to fear the sharpest horn.
These “Masters” owe all their
science to the dead letter of the Kabbala, and to the fantastic interpretation
placed on it by some few mystics of the present and the last century, on which
"Initiates" of libraries and museums have in their turn made
variations; therefore, they are bound to defend such, tooth and nail. People
will see but fire and smoke, and he who shouts the louder will remain the
victor.
Nevertheless — Magna est veritas et praevalebit.
1. It has been asserted that alchemy
penetrated into Europe from China, and that, falling into profane hands,
alchemy (like astrology) is no longer the pure and divine science of the
schools of Thoth-Hermes of the first Egyptian Dynasties.
2. It is also certain that the
Zohar, of which both Europe and other Christian countries possess fragments, is
not the same as the Zohar of Shimon ben-Yohai, but a compilation of old
writings and traditions collected by Moses de Leon of Guadalajara in the thirteenth
century, who, according to Mosheim, has followed in many cases the
interpretations which were given him by Christian Gnostics of Chaldea and Syria
where he went to seek them. The real, old Zohar is found in its entirety only
in the Chaldean Book of Numbers, of which there exist now only two or three
incomplete copies, which are in the possession of initiated rabbis. One of
these lived in Poland, in strict seclusion, and he destroyed his copy before
dying in 1817; as for the other, the wisest rabbi of Palestine, he emigrated
from Jaffa some few years ago.
3. Of the real Hermetic books there
only remains a fragment known as the Smaragdine Tablet, of which we shall
presently speak. All the works compiled on the books of Thoth were destroyed and
burnt in Egypt by order of Diocletian in the third century of our era. All the
others, including Poimandrês, are in their present form merely recollections,
more or less vague and erroneous, of different Greek or even Latin authors, who
often did not hesitate to palm off their own interpretations as genuine
Hermetic fragments. And even if by chance these latter did exist, they would be
as incomprehensible to the “Masters” of today as the books of the alchemists of
the Middle Ages. In proof of this we have quoted their own personal and
thoroughly sincere confessions. We have shown the reasons they give for this:
(a) Their mysteries were too sacred
to be profaned by the ignorant, being written down and explained only for the
use of a few adept-initiates; and they were also too dangerous to be trusted in
the hands of those who were capable of misusing them.
(b) In the Middle Ages the
precautions taken were ten times as great; for otherwise they stood a good
chance of being roasted alive to the great glory of God and His Church
4. The key to the jargon of the
alchemists and to the real meaning of the symbols and allegories of the Kabbala
is to be found in the Orient alone. Since it has never been rediscovered in
Europe, what then can possibly serve as a guiding star to our modern
kabbalists, so that they may recognize the truth in the writings of the
Alchemists and in the small number of treatises which, written by real
initiates, are still to be found in our national libraries?
It follows, therefore, that in rejecting
aid from the only quarter whence in this our century they may expect to get the
key to the old esotericism and to the Wisdom-Religion, they, whether
kabbalists, “elects of God,” or modern “Prophets,” throw to the wind their only
chance of studying primitive truths and profiting by them.
At all events we may be sure that it
is not the Oriental School which loses by default.
We have permitted ourselves to say
that many French kabbalists have often expressed the opinion that the Oriental
School will never be worth much, no matter how it may pride itself on
possessing secrets unknown to European occultists, because it admits women into
its ranks.
To this we might answer by repeating
the fable told by brother Joseph N. Nutt, “Grand Master” of the Masonic Lodge
for Women in the United States, (18) to show what women can do if they are not
shackled by males—whether as men or as God:
“A lion passing a monument
representing an athletic and powerful figure of a man tearing the jaws of a
lion said: ‘If the scene which this represents had been executed by a lion the
two figures would have changed places!’”
The same remark holds good for
woman. If only she were allowed to represent the scenes of human life, she
would distribute the parts in reverse order. She it was who first took man to
the Tree of Knowledge, and made him know Good and Evil; and, if she had been
let alone and allowed to do what she wished, she would have led him to the Tree
of Life and thus rendered him immortal.
NOTES
- Sânkhya philosophy of Kapila.
- [Michel-Eugène Chevreul, famous French chemist, born at Angers, Aug. 31, 1786. He died at Paris, April 9, 1889, being then 103 years old. Vide Bio-Bibliogr. Index for more data. — Zircoff.]
- Royal Masonic Cyclopaedia, p.310.
- St. Paul explains it quite clearly: according to him, Sarah represents “Jerusalem which is above” and Agar “a mountain in Arabia,” Sinai, which “answereth Jerusalem which now is” (Cal. iv, 25-36).
- A. de Gubernatis (Zoological Mythology, Vol. I, pp. 402-03, 428-32) who finds that because “in Sanskrit the ram is called mesha or meha, he who spills or who pours out,” the golden fleece of the Greeks should therefore be “the mist . . . raining down water”; and F. L. W. Schwartz who compares the fleece of a ram to a stormy night and tells us that “the speaking ram is the voice which seems to issue from an electric cloud (Ursprung der Mythologie, p.219, note 1), makes us laugh. These brave learned men are rather too full of clouds themselves ever to find their fantastic interpretation accepted by serious students. And yet, P. Decharme, the author of Mythologie de la Grèce antique, seems to share their opinions.
- [Lives of the Necromancers, London, 1834 and 1876. — Zircoff.]
- “The Study of Alchemy in China,” by the Rev. W. A. P. Martin, of
Peking.
[Paper read in October, 1868, at the meeting of the Oriental Society, at New Haven, Conn., U.S.A. — Zircoff.] - [Quoted by Dr. Alexander Wilder in his New Platonism and Alchemy, Albany, N.Y., 1869, p.26. — Zircoff.]
- Ibid.
- [Centrum Naturae Concentratum: or the Salt of Nature Regenerated. For the most part improperly called The Philosopher's Stone. Written in Arabick by Alipili a Mauretanian, born of Asiatick Parents; published in Low Dutch, 1694, and now done into English, 1696. By a Lover of the Hermetick Science. London, 1696. (British Museum, 1033.d.35.) The translator’s name was E. Brice. The passage quoted above may be found on pages 78-80. — Zircoff.]
- [This is from a small book of Eyraeneus Philaletha Cosmopolita entitled Secrets Revealed: or an open entrance to the Shut Palace of the King. Containing the greatest treasure in Chymistry, never yet so plainly discovered. Published by William Cooper, Esq., London, 1669. 8vo. The passage may be found in Chapter 13, p. 33, and has been checked with the copy now in the British Museum. — Zircoff.]
- [New Platonism and Alchemy, p.26. — Zircoff.]
- [Quoted by Dr. A. Wilder, in op. cit., p.28. — Zircoff.]
- [Quoted by Dr. A. Wilder, in op. cit., p.28. — Zircoff.]
- [Irenaeus Philaletha or Eirenaeus Philalethes, Ripley Revived, etc., 1678, p.159-60. — Zircoff.]
- [Quoted by Dr. A. Wilder, in op. cit., p.29. — Zircoff.]
- [The Latin title of Roger Bacon's work is De mirabili potestate artis et naturae, and the date of its original publication is approximately 1256-57. The translation of the passage quoted by H.P.B. has been checked with the copy in the British Museum which is stated to be a faithful translation “out of Dr. Dee’s own copy, by I.N.” which was published in London in 1659. The passage occurs in Chapter VIII, p.37. — Zircoff.]
- Grand Chapter, State of New York, Order of The Eastern Star. Lecture and Discourses in the Grand Chapter: Woman and the Eastern Star, April 4, 1877.
(This text was first published in La Revue Théosophique, Paris, Vol.
II, Nos. 8, 9, 10, October, November and December, 1889, pp. 49-57, 97-103,
145-149, respectively. And later in Blavatsky
Collected Writings XI, pp. 528-550)
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