Chapter 75

This is what magic had been, from Zoroaster to Manes, from Orpheus to Apollonius Thyaneus; when positive Christianity, triumphing over the splendid dreams and gigantic aspirations of the school of Alexandria, publicly crushed this philosophy with its anathemas, and compelled it to become more occult and more mysterious than ever.

At the bottom of magic, nevertheless, was science, as at the bottom of Christianity there was love; and in the Evangelic Symbols we see the incarnate WORD adored in its infancy by three magi whom a star guides (the ternary and the sign of the microcosm), and receiving from them gold, frankincense, and myrrh; another mysterious ternary, under the emblem whereof are allegorically contained the highest secrets of the Kabala.

Christianity should not have hated magic; but human ignorance always fears the unknown. Science was obliged to conceal itself, to avoid the impassioned aggressions of a blind love. It enveloped itself in new hieroglyphs, concealed its efforts, disguised its hopes. Then was created the jargon of alchemy, a continual deception for the vulgar herd, greedy of gold, and a living language for the true disciples of Hermes alone.

Resorting to Masonry, the alchemists there invented Degrees, and partly unveiled their doctrine to their Initiates; not by the language of their receptions, but by oral instruction afterward; for their rituals, to one who has not the key, are but incomprehensible and absurd jargon.

Among the sacred books of the Christians are two works which the infallible church does not pretend to understand, and never attempts to explain,--the prophecy of Ezekiel and the Apocalypse; two cabalistic clavicules, reserved, no doubt, in Heaven, for the exposition of the Magian kings; closed with Seven seals for all faithful believers; and perfectly clear to the unbeliever initiated in the occult sciences.

For Christians, and in their opinion, the scientific and magical clavicules of Solomon are lost. Nevertheless, it is certain that, in the domain of intelligence governed by the WORD, nothing that is written is lost. Only those things which men cease to understand no longer exist for them, at least as WORD; then they enter into the domain of enigmas and mystery.

The mysterious founder of the Christian Church was saluted in His cradle by the three Magi, that is to say by the hieratic ambassadors from the three parts of the known world, and from the three analogical worlds of the occult philosophy.

In the school of Alexandria, Magic and Christianity almost take each other by the hand under the auspices of Ammonius Saccos and Plato. The dogma of Hermes is found almost entire in the writings attributed to Dionysius the Areopagite. Synesius traces the plan of a treatise on dreams, which was subsequently to be commented on by Cardan, and composes hymns which might serve for the liturgy of the Church of Swedenborg, if a church of illuminati could have a liturgy.

To this epoch of ardent abstractions and impassioned logomachies belongs the philosophical reign of Julian, an illuminatus and Initiate of the first order, who believed in the unity of God and the universal Dogma of the Trinity, and regretted the loss of nothing of the old world but its magnificent symbols and too graceful images. He was no Pagan, but a Gnostic, infected with the allegories of Grecian polytheism, and whose misfortune it was to find the name of Jesus Christ less sonorous than that of Orpheus.

We may be sure that so soon as Religion and Philosophy become distinct departments, the mental activity of the age is in advance of its Faith; and that, though habit may sustain the latter for a time, its vitality is gone.

The dunces who led primitive Christianity astray, by substituting faith for science, reverie for experience, the fantastic for the reality; and the inquisitors who for so many ages waged against Magism a war of extermination, have succeeded in shrouding in darkness the ancient discoveries of the human mind; so that we now grope in the dark to find again the key of the phenomena of nature. But all natural phenomena depend on a single and immutable law, represented by the philosophal stone and its symbolic form, which is that of a cube. This law, expressed in the Kabala by the number 4, furnished the Hebrews with all the mysteries of their divine Tetragram.

Everything is contained in that word of four letters. It is the _Asot_ of the Alchemists, the _Thot_ of the Bohemians, the _Taro_ of the Kabalists. It supplies to the Adept the last word of the human Sciences, and the Key of the Divine Power: but he alone understands how to avail himself of it who comprehends the necessity of never revealing it. If Œdipus, in place of _slaying_ the Sphynx, had _conquered_ it, and driven it into Thebes harnessed to his chariot, he would have been King, without incest, calamities, or exile. If Psyche, by submission and caresses, had persuaded Love to reveal himself, she would never have lost him. Love is one of the mythological images of the grand secret and the grand agent, because it expresses at once an action and a passion, a void and a plenitude, an arrow and a wound. The Initiates ought to understand this, and, lest the profane should overhear, Masonry never says too much.

When Science had been overcome in Alexandria by the fanaticism of the murderers of Hypalia, it became Christian, or, rather, it concealed itself under Christian disguises, with Ammonius, Synosius, and the author of the books of Dionysius the Areopagite. Then it was necessary to win the pardon of miracles by the appearances of superstition, and of science by a language unintelligible. Hieroglyphic writing was revived, and pantacles and characters were invented, that summed up a whole doctrine in a sign, a whole series of tendencies and revelations in a word. What was the object of the aspirants to knowledge? They sought for the secret of the great work, or the Philosophal Stone, or the perpetual motion, or the squaring of the circle, or the universal medicine; formulas which often saved them from persecution and general ill-will, by exposing them to the charge of folly; and each of which expressed one of the forces of the grand magical secret. This lasted until the time of the Roman de la Rose, which also expresses the mysterious and magical meaning of the poem of Dante, borrowed from the High Kabalah, that immense and concealed source of the universal philosophy.

It is not strange that man knows but little of the powers of the human will, and imperfectly appreciates them; since he knows nothing as to the nature of the will and its mode of operation. That his own will can move his arm, or compel another to obey him; that his thoughts, symbolically expressed by the signs of writing, can influence and lead other men, are mysteries as incomprehensible to him, as that the will of Deity could effect the creation of a Universe.

The powers of the will are as yet chiefly indefinite and unknown. Whether a multitude of well-established phenomena are to be ascribed to the power of the will alone, or to magnetism or some other natural agent, is a point as yet unsettled; but it is agreed by all that a concentrated effort of the will is in every case necessary to success.

That the phenomena are real is not to be doubted, unless credit is no longer to be given to human testimony; and if they are real, there is no reason for doubting the exercise heretofore, by many adepts, of the powers that were then termed magical. Nothing is better vouched for than the extraordinary performances of the Brahmins. No religion is supported by stronger testimony; nor has any one ever even attempted to explain what may well be termed their miracles.

How far, in this life, the mind and soul can act without and independently of the body, no one as yet knows. That the will can act at all without bodily contact, and the phenomena of dreams, are mysteries that confound the wisest and most learned, whose explanations are but a Babel of words.

Man as yet knows little of the forces of nature. Surrounded, controlled, and governed by them, while he vainly thinks himself independent, not only of his race, but the universal nature and her infinite manifold forces, he is the slave of these forces, unless he becomes their master. He can neither ignore their existence nor be simply their neighbor.

There is in nature one most potent force, by means whereof a single man, who could possess himself of it, and should know how to direct it, could revolutionize and change the face of the world.

This force was known to the ancients. It is a universal agent, whose Supreme law is equilibrium; and whereby, if science can but learn how to control it, it will be possible to change the order of the Seasons, to produce in night the phenomena of day, to send a thought in an instant round the world, to heal or slay at a distance, to give our words universal success, and make them reverberate everywhere.

This agent, partially revealed by the blind guesses of the disciples of Mesmer, is precisely what the Adepts of the middle ages called the elementary matter of the great work. The Gnostics held that it composed the igneous body of the Holy Spirit; and it was adored in the secret rites of the Sabbat or the Temple, under the hieroglyphic figure of Baphomet or the hermaphroditic goat of Mendes.

There is a Life-Principle of the world, a universal agent, wherein are two natures and a double current, of love and wrath. This ambient fluid penetrates everything. It is a ray detached from the glory of the Sun, and fixed by the weight of the atmosphere and the central attraction. It is the body of the Holy Spirit, the universal Agent, the Serpent devouring his own tail. With this electro-magnetic ether, this vital and luminous caloric, the ancients and the alchemists were familiar. Of this agent, that phase of modern ignorance termed physical science talks incoherently, knowing naught of it save its effects; and theology might apply to it all its pretended definitions of spirit. Quiescent, it is appreciable by no human sense; disturbed or in movement, none can explain its mode of action; and to term it a "fluid," and speak of its "currents," is but to veil a profound ignorance under a cloud of words.

Force attracts force, life attracts life, health attracts health. It is a law of nature.

If two children live together, and still more if they sleep together, and one is feeble and the other strong, the strong will absorb the feeble, and the latter will perish.

In schools, some pupils absorb the intellect of the others, and in every circle of men some one individual is soon found, who possesses himself of the wills of the others.

Enthralments by currents is very common; and one is carried away by the crowd, in morals as in physics. The human will has an almost absolute power in determining one's acts; and every external demonstration of a will has an influence on external things.

Tissot ascribed most maladies to disorders of the will, or the perverse influences of the wills of others. We become subject to the wills of others by the analogies of our inclinations, and still more by those of our defects. To caress the weaknesses of an individual, is to possess ourself of him, and make of him an instrument in the order of the same errors or depravations. But when two natures, analogical in defects, are subordinated one to the other, there is effected a kind of substitution of the stronger instead of the weaker, and a genuine imprisonment of one mind by the other. Often the weaker struggles, and would fain revolt; and then falls lower than ever in servitude.

We each have some dominant defect, by which the enemy can grasp us. In some it is vanity, in others indolence, in most egotism. Let a cunning and evil spirit possess himself of this, and you are lost. Then you become, not foolish, nor an idiot, but positively a lunatic, the slave of an impulse from without. You have an instinctive horror for everything that could restore you to reason, and will not even listen to representations that contravene your insanity.

Miracles are the natural effects of exceptional causes.

The immediate action of the human will on bodies, or at least this action exercised without visible means, constitutes a miracle in the physical order.

The influence exercised on wills or intellects, suddenly or within a given time, and capable of taking captive the thoughts, changing the firmest resolutions, paralyzing the most violent passions, constitutes a miracle in the moral order.

The common error in relation to miracles is, to regard them as effects without causes; as contradictions of nature; as sudden fictions of the Divine imagination; and men do not reflect that a single miracle of this sort would break the universal harmony and re-plunge the Universe into Chaos.

There are miracles impossible to God Himself: absurd miracles are so. If God could be absurd for a single instant, neither He nor the Universe would exist an instant afterward. To expect of the Divine Free-Will an effect whose cause is unacknowledged or does not exist, is what is termed tempting God. It is to precipitate one's self into the void.

God acts by His works: in Heaven, by angels; on earth, by men.

In the heaven of human conceptions, it is humanity that creates God; and men think that God has made them in His image, because they make Him in theirs.

The domain of man is all corporeal nature, visible on earth; and if he does not rule the planets or the stars, he can at least calculate their movement, measure their distances, and identify his will with their influence: he can modify the atmosphere, act to a certain point on the seasons, cure and afflict with sickness other men, preserve life and cause death.

The absolute in reason and will is the greatest power which it is given to men to attain; and it is by means of this power that what the multitude admires under the name of miracles, are effected.

POWER is the wise use of the will, which makes Fatality itself serve to accomplish the purposes of Sages.

Omnipotence is the most absolute Liberty; and absolute Liberty cannot exist without a perfect equilibrium; and the columns JACHIN and BOAZ are also the unlimited POWER and SPLENDOR OF PERFECTION of the Deity, the seventh and eighth SEPHIROTH of the Kabalah, from whose equilibrium result the eternal permanence and Stability of His plans and works, and of that perfect Success and undivided, unlimited Dominion, which are the ninth and tenth SEPHIROTH, and of which the Temple of Solomon, in its stately symmetry, erected without the sound of any tool of metal being heard, is to us a symbol. "For Thine," says the Most Perfect of Prayers, "is the DOMINION, the POWER, and the GLORY, during all the ages! Amen!"

The ABSOLUTE is the very _necessity_ of BEING, the immutable law of Reason and of Truth. It is THAT WHICH IS. BUT THAT WHICH IS is in some sort before HE WHO IS. God Himself is not without a _reason of existence_. He does not exist _accidentally_. He could not _not_ have been. His Existence, then, is _necessitated_ is _necessary_. He _can_ exist only in virtue of a Supreme and inevitable REASON. That REASON, then, is THE ABSOLUTE; for it is in IT we must believe, if we would that our faith should have a reasonable and solid basis. It has been said in our times, that God is a Hypothesis; but Absolute Reason is not one: it is essential to Existence.

Saint Thomas said, "_A thing is not just because God wills it_, BUT GOD WILLS IT BECAUSE IT IS JUST." If he had deduced all the consequences of this fine thought, he would have discovered the true Philosopher's Stone; the magical elixir, to convert all the trials of the world into golden mercies. Precisely as it is a necessity for God to BE, so it is a necessity for Him to be just, loving, and merciful. He cannot be unjust, cruel, merciless. He cannot repeal the law of right and wrong, of merit and demerit; for the moral laws are as absolute as the physical laws. There are impossible things, As it is impossible to make two and two be five and not four; as it is impossible to make a thing be and not be at the same time; so it is impossible for the Deity to make crime a merit, and love and gratitude crimes. So, too, it was impossible to make Man perfect, with his bodily senses and appetites, as it was to make his nerves susceptible of pleasure and not also of pain.

Therefore, according to the idea of Saint Thomas, the moral laws are the _enactments_ of the Divine WILL, only because they are the _decisions_ of the Absolute WISDOM and REASON, and the _Revelations_ of the Divine NATURE. In this alone consists the _right_ of Deity to enact them; and thus only do we attain the certainty in Faith that the Universe is one Harmony.

To believe in the Reason of God, and in the God of Reason, is to make Atheism impossible. It is the Idolaters who have made the Atheists.

Analogy gives the Sage all the forces of Nature. It is the key of the Grand Arcanum, the root of the Tree of Life, the science of Good and Evil.

The Absolute, is REASON. Reason IS, by means of Itself. It IS BECAUSE IT IS, and not because we suppose it. IT IS, where nothing _exists_; but nothing could possibly exist without IT. Reason is Necessity, Law, the Rule of all Liberty, and the direction of every Initiative. If God IS, HE IS by Reason. The conception of an Absolute Deity, outside of, or independent of, Reason, is the IDOL of Black Magic, the PHANTOM of the Dæmon.

The Supreme Intelligence is necessarily _rational_. God, in philosophy, can be no more than a Hypothesis; but a Hypothesis imposed by good sense on Human Reason. To personify the Absolute Reason, is to determine the Divine Ideal.

NECESSITY, LIBERTY, and REASON! Behold the great and Supreme Triangle of the Kabalists!

FATALITY, WILL, and POWER! Such is the magical ternary which, in human things, corresponds with the Divine Triangle.

FATALITY is the inevitable linking together, in succession, of effects and causes, in a given order.

WILL is the faculty that directs the forces of the Intellect, so as to reconcile the liberty of persons with the necessity of things.

The argument from these premises must be made by yourself. Each one of us does that. "Seek," say the Holy Writings, "and ye shall find." Yet discussion is not forbidden; and without doubt the subject will be fully treated of in your hearing hereafter. Affirmation, negation, discussion,--it is by these the truth is attained.

To explore the great Mysteries of the Universe and seek to solve its manifold enigmas, is the chief use of Thought, and constitutes the principal distinction between Man and the animals. Accordingly, in all ages the Intellect has labored to understand and explain to itself the Nature of the Supreme Deity.

That one Reason and one Will created and governed the Universe was too evident not to be at once admitted by the _philosophers_ of all ages. It was the ancient _religions_ that sought to multiply gods. The _Nature_ of the One Deity, and the mode in which the Universe had its beginning, are questions that have always been the racks in which the human intellect has been tortured: and it is chiefly with these that the Kabalists have dealt.

It is true that, in one sense, we can have no actual knowledge of the Absolute Itself, the _very_ Deity. Our means of obtaining what is commonly termed _actual_ knowledge, are our senses only. If to _see_ and _feel_ be _knowledge_, we have none of our own Soul, of electricity, of magnetism. We see and feel and taste an acid or an alkali, and know something of the _qualities_ of each; but it is only when we use them in combination with other substances, and learn their _effects_, that we really begin to know their _nature_. It is the combination and experiments of Chemistry that give us a knowledge of the nature and powers of most animal and vegetable substances. As these are cognizable by inspection by our senses, we may partially know them by that alone: but the Soul, either of ourself or of another, being beyond that cognizance, can only be known by the acts and words which are its effects. Magnetism and electricity, when at rest, are equally beyond the jurisdiction of the senses; and when they are in action, we see, feel, hear, taste, and smell only their effects. We do not know what they _are_, but only what they _do_. We can know the attributes of Deity only through His manifestations. To ask anything more, is to ask, not _knowledge_, but something else, for which we have no name. God is a Power; and we know nothing of any Power _itself_, but only its effects, results, and action, and what Reason teaches us by analogy.

In these later days, in laboring to escape from all _material_ ideas in regard to Deity, we have so refined away our notions of GOD, as to have no idea of Him at all. In struggling to regard Him as a pure immaterial Spirit, we have made the word _Spirit_ synonymous with _nothing_, and can only say that He is a _Somewhat_, with certain attributes, such as Power, Wisdom, and Intelligence. To compare Him to LIGHT, would now be deemed not only unphilosophical, but the equivalent of Atheism; and we find it necessary to excuse and pity the ancients for their inadequate and gross ideas of Deity, expressed in considering Him as the Light-Principle, the invisible essence or substance from which visible Light flows.

Yet our own holy writings continually speak of Him as Light; and therefore the Tsabeans and the Kabala may well be pardoned for doing the same; especially since they did not regard Him as the _visible_ Light known to us, but as the Primordial Ether-Ocean from which light flows.

Before the creation, did the Deity dwell alone in the Darkness, or in the Light? Did the Light co-exist with Him, or was it created, after an eternity of darkness? and if it co-existed, was it an effluence from Him, filling all space as He also filled it, He and the Light at the same time filling the same place and every place?

MILTON says, expressing the Hebraic doctrine:

Hail, Holy Light, offspring of Heaven first-born, Or of th' Eternal, co-eternal beam! May I express thee unblamed, _since God is Light_.

And never but in unapproached Light Dwelt from Eternity; dwelt then in Thee, _Bright effluence of bright Essence uncreate_.

"The LIGHT," says the Book _Omschim_, or Introduction to the Kabala, "Supremest of all things, and most Lofty, and Limitless, and styled INFINITE, can be attained unto by no cogitation or speculation; and its VERY SELF is evidently withdrawn and removed beyond all intellection. It WAS, before all things whatever, produced, created, formed, and made by Emanation; and in it was neither Time, Head, or Beginning; since it always existed, and remains forever, without commencement or end."

"Before the Emanations flowed forth, and created things were created, the Supreme Light was infinitely extended, and filled the whole WHERE; so that with reference to Light no vacuum could be affirmed, nor any unoccupied space; but the ALL was filled with that Light of the Infinite, thus extended, whereto in every regard was no end, inasmuch as nothing was, except that extended Light, which, with a certain single and simple equality, was everywhere like unto itself."

AINSOPH is called _Light_, says the Introduction to the Sohar, because it is impossible to express it by any other word.