Part 3
“Astronomy” means the knowledge of the stars, and to the conception of the modern mind it is the science of “celestial bodies,” such as are seen at night on the sky; but to the ancient philosophers all visible things were the symbols and representations of invisible powers, thoughts and ideas, and the expression “Astronomy,” as used by Paracelsus, is, therefore, something quite different from the science of the star-gazers, and refers to the various states of the mind existing in the macrocosm of nature as well as in the microcosm of man. “The very word “celestial” or “heavenly,” refers to something superior to our grossly material nature, and an idea of what are the “stars” with which ancient astronomy and astrology deal, may be formed by studying the signification of the planets referred to in the previous chapter on the Constitution of Man.
The Astronomy of Paracelsus, therefore, does not deal with corporeal, material, visible, cosmic bodies; but with _virtutes_ (virtues) or powers and _semina_ (germs), or essences, all of which are spiritual and substantial; because a power without substance is inconceivable; “power and substance,” “matter and force” being convertible terms, states of one unity, divided only in our conception of the modes of its manifestation. A “star”, in fact, means a _state_, and a “fixed star” a fixed state of a power in nature; or as it is called in Sanscrit, a _Tattwa_, which means a state of _That_ or Being, and as all Being is a manifestation of Life or Consciousness, the “stars” are certain states of that universal Life or All-consciousness, in other words, states of the _Mind_.
“You should know that the constellations of the planets and stars on the sky, with all the firmament, do not cause the growth of our body, our colour, appearance, or behaviour; and have nothing to do with our virtues and qualities. Such an idea is ridiculous; the motion of Saturn interferes with nobody’s life, and makes it neither longer nor shorter, and, even if there had never been a planet called “Saturn” on the sky, there would be people born having saturnine natures. For all that the planet Mars is of a fiery nature, Nero was not its child, and although they are of the same nature (the same kind of energy being manifested in either of them) neither one of them received it from the other.” (“De Ente Astrorum,” _Paramirum_ C. I. 2.)
Perhaps it will not be out of place, for the purpose of facilitating a comprehension of what Paracelsus meant by the term “Astronomy,” to take a glance at the Indian teaching in regard to the _Tattwas_.
According to these doctrines, the Universe is a manifestation of _That_ (existence or being), manifesting itself as Life (_Prana_) within the universal _Akâsa_ (primordial matter, which, for all practical purposes, may be regarded as the “cosmic ether” of space). Prana manifests itself upon the various planes of existence in various _Tattwas_ or forms of existence, corresponding to the principles in the constitution of man enumerated above. Of these seven Tattwas five are manifested, corresponding to the five senses of the human body, and they are called as follows:—[13]
1. _Akasa Tattwa_; the _one_ element forming the substantial basis of the other four, and corresponding to that which upon the physical plane becomes ultimately manifested as audible sound.
2. _Vayou Tattwa_; representing the principle which renders possible the sensation of feeling or “touch,” upon all planes of existence.
3. _Taijas Tattwa_; that form of existence which represents that state which manifests itself upon all planes as Light.
4. _Apas Tattwa_; that principle which renders possible the sensation of taste upon all planes of existence.
5. _Prithivi Tattwa_; that principle which renders possible the sensation of smell upon all planes of existence.
Words are altogether insufficient to give an idea on which to form a conception of things which are beyond our intellectual comprehension as long as they do not live in our own consciousness; but we may look upon the seven _Tattwas_ as represented by seven modes of vibrations of a cosmic ether, differing from each other not only quantitatively, but qualitatively, so that, for instance, _Akasa Tattwa_ has a circular, _Vayou Tattwa_ a spiral movement, etc.; but such a conception is quite inadequate, as we have to do with living forces, with states of the universal life or consciousness, manifesting themselves not only as the causes of the five modes of perception on the physical plane, but also upon the higher planes; enabling man, for instance, not only to feel the touch of an object upon the physical plane, but to feel with his astral sense the presence of an object upon the astral plane, and in his heart the touch of a spiritual power; to see not only physical light with the eyes of his body, but things in the astral light with his astral organs of seeing; to see intellectual truths and ideas with the eye of his intellect in the light of his intellect, and spiritual things with the eye of the spirit. In fact, everything that exists is a manifestation of _Tattwas_, or “vibrations of ether;” stationary in its aspect as “matter,” progressive in its aspect as “force;” matter is latent energy, force is active substance;[14] everything is life, consciousness, intelligence, dormant or active according to the conditions existing upon the plane upon which it becomes manifest; every substance is mind, and the forms which we see are only the symbols of the thoughts represented therein.
It is not our purpose within the narrow limits of this work to enter into a deeper investigation of this most interesting, sublime, and elevating science, which has been discussed at length in H. P. Blavatsky’s “Secret Doctrine”; we merely touch upon these points for the purpose of calling attention to it, as it represents an aspect and conception of nature immeasurably higher than the one represented by popular science, and therefore attainable only to those whose aspirations reach beyond this grossly material plane.
The “Secret Doctrine” informs us that in the course of evolution, this our planet has only attained its _Kâmarupa_ or animal form of existence, and that the next higher state of _Manas_ (mind) has hardly begun to become developed. This may be the reason why the science of mind is at present in its infancy, and grasped only by those gifted spirits who, like Paracelsus and others of his kind, by nobility of character and spirituality have outstripped the rest of mankind in higher knowledge; forming, so to say, the vanguard of the army, as it proceeds into the regions of the—not absolutely unknowable—but the _unknown_.
Modern astronomy teaches the science of the bodies of the planets and stars; the Astronomy of Paracelsus speaks of the spiritual forces represented by those planets, the counterparts of which exist in the constitution of man and as every force in nature acts upon its corresponding element in the nature of man, these universal forces produce certain effects upon those elements in man which exist upon the corresponding plane. Thus for instance it requires no argument to prove that the sun is the source of heat and light and life upon this planet, and that the physical body of man as well as that of the earth receives these energies from the radiations coming from the physical body of the sun; this being the corporeal visible centre of a power existing universally, and whose sphere of activity reaches as far as the limits of our solar system. We all live and have our being physically within the sphere of activity and consequently within the physical elements of the sun; in a similar sense we live and have our being spiritually in the spiritual body and substance of Love, and as the sun of the physical world shines upon our body; so the light of divine wisdom is all around us and ready to penetrate into our soul. Thus Paracelsus teaches that the moon corresponds to the astral body of man, and has certain effects upon it, causing certain states which may ultimately become outwardly manifested as certain moral or physical diseases, and similar correspondencies might be shown to exist between the universal powers represented by the visible planets and the corresponding elements existing in the constitution of man; but however important and interesting this subject may be it finds very little attention on the part of popular medical science, which is far too busy in investigating outward effects of a phenomenal character to find time for attending to that which produces all such phenomena and appearances.[15]
If the Astronomy of Paracelsus were understood, it would be found that man, far from creating his own thoughts, merely remodels the ideas that flow into his mind; that “thought-transference,” far from being a strange and rare occurrence, is as common as the transference of heat; that owing to the oneness of humanity we all feel and think within each other and act out each other’s thoughts. We would know better the real causes of crimes, insanity and disease, and find them to be controvertible terms. We might then perhaps also modify our views regarding the supposed free will and the amount of responsibility of man, and know that the power of will is not a myth, and witchcraft and sorcery no more impossible than the magic action of true love.
III.—ALCHEMY.
Not being masters of Alchemy, we are not capable of teaching the science of this pillar of medicine; neither could any information in regard to the way in which certain mysterious powers are used be of any service to those who, not having developed these powers, are not in possession of them. The following remarks are therefore rather intended to show what Alchemy is _not_, than to show what it is; for like every term symbolising a spiritual truth, which ever fell into the hands of the vulgar, so this term has been “besmirched with mud and prostituted openly in the market place,”[16] so as to be now almost beyond recognition.
The ancient alchemists used a mysterious language when speaking about mysterious things, nor could any modern alchemist express in plain language things for which our language has no words and common minds no conception. Children often speak more wisely than they know, sages know what they speak, but the half learned speak without knowing. The child receiving gifts from its parents on Christmas eve believes that the Christ has sent these presents, but the grown-up and clever boy becomes sceptical and laughs at that story. In that opinion he may now continue all his life, or he may become still more clever and find that the Christ is divine love, from which the love of his parents originated, inducing them to bestow gifts, and that the story which he believed when a child, was true after all. In the same sense Alchemy is either a truth or a superstition; it merely depends on the definition we give to this term.
Professor Justus von Liebig says: “Alchemy was never anything different from Chemistry,” and to this we agree in so far as both deal with substantial things, having certain affinities, and not with anything existing outside of nature; but while ordinary (physical) chemistry employs merely physical (mechanical) forces for the purpose of composing and decomposing material substances without causing anything new to grow, Alchemy employs the power of life and uses animated forces, establishing conditions under which something visible may grow from something invisible, in the same sense as a tree grows from a seed in the alchemical laboratory of nature. Chemistry and Alchemy are therefore two aspects of one and the same science, the one is the lower, the other the higher part. The chemist who decomposes salt into NA and CL, and recombines it into NACL, practises chemistry; the gardener establishing in his hot house the conditions under which the seed of a plant of a lower type is made to develop into a plant of a higher type, and the schoolmaster who makes an intelligent being out of a dunce, are practicing Alchemy, because they produce something more noble than the materials employed, out of the latent potencies contained therein.
Without the alchemy of nature no “physiological chemistry” could take place; without the action of a universally existing life principle, no human form could grow out of an ovum or fœtus, no child develop into a man. The human stomach is an alchemical laboratory in which miracles are performed which no modern chemist can imitate by merely chemical means; milk and bread are transformed into blood and flesh within the living retort of the human body, and wonders performed which modern chemistry in spite of its progress cannot accomplish, because it does not control the organising power of life.
All that popular belief knows of ancient Alchemy is from the misunderstood writings of the ancients, who purposely wrote in a manner incomprehensible to the uninitiated, or from the writings of pretenders and frauds—for at that time there were as many selfish and ignorant people as there are to-day, wasting their time in useless efforts to apply a spiritual science to material purposes, and seeking to employ powers which they did not possess, in the hope of satisfying their curiosity and their greed. Of this kind of “Alchemy,” Paracelsus speaks with the greatest contempt.[17]
For the purpose of practising chemistry physical powers and scientific acquisitions are required; for the purpose of practising alchemy living spiritual powers and wisdom are necessary. Chemistry belongs to the terrestrial man, _the higher aspect of Alchemy belongs to the spiritually regenerated man having passed through the_ MYSTIC DEATH _into the resurrection of the true and immortal life_.[18]
As there are three kingdoms in nature, intimately connected with each other, the kingdom of physical nature, the kingdom of the soul of the world (the astral plane), and the kingdom of the self-conscious spirit; so there are three aspects of Alchemy, intimately connected with each other, one belonging to the physical, the other to the astral, and the highest to the spiritual aspect of man. H. P. Blavatsky says:
“_Everything which exists in the world around us is made up of three principles (substances) and four aspects. (The triple synthesis of the seven principles.) As Man is a complex unity, consisting of a body, a rational soul and an immortal spirit, so each object in nature possesses an objective exterior, a vital soul, and a divine spark which is purely spiritual and subjective. Thus, as with all natural objects, so every science has its three fundamental principles and may be applied through all three or by the use of one of them._”[19]
These three states of existence in the universe were called by the ancient alchemists the _Three Substances_, and symbolized as _Salt_, _Sulphur_, and _Mercury_.
With the same right as the modern chemist symbolizes his chemical substances by means of letters; such as _O_ for oxygen, _H_ for hydrogen, _N_ for nitrogen, _C_ for carbogen,[20] etc., which symbols are incomprehensible to those who do not know what they mean; the ancient alchemists expressed the nature of spiritual essences, powers and principles with which they dealt by certain alchemical signs, such as {symbol} for _Salt_, or the substantial principle in all things; {symbol} for _Sulphur_, or the energies contained therein; and for {symbol} _Mercury_, or the principle of intelligence latent in everything, whether manifested or not; but the living essences or states in the universe which become manifested upon these three planes they symbolized by the signs of the planets, as has already been specified above. These principles are eternal; but their manifestations differ according to the plane upon which they become manifest. Thus, for instance, love is eternal, manifesting itself in the kingdom of God as divine self-consciousness; upon the astral plane as affection, desire and passion; upon the physical plane as gravitation, attraction, chemical affinity, etc. The power is always the same; but its action appears different under different conditions.
“Above all a physician should know that man exists in three substances. That of which he is made has three aspects. Those three make up the whole man, and they are the man himself and he is they, and out of these three substances he receives all his good and evil concerning his physical body. Thus each thing exists in these three substances, and the three together constitute a body, and there is nothing added to it but the life. If you can see these true substances, you then have the eye by means of which a physician ought to be able to see. To see the exterior only is in the power of everybody; but to see within the interior and discover what is hidden, is an art that belongs to the physician.” (“Paramirum,” _Lib._ I. s.b.)
Those who have thus far followed our line of reasoning will now be ready to acknowledge that an understanding of this superior science, the acquisition of whose knowledge requires a life-time spent by a superior mind, and whose practice involves the evolution of superior faculties, is not to be obtained by a few hours’ perusal of a book on Alchemy, and that only those who are practical alchemists are entitled to judge it. Alchemy, far from being an “exploded humbug,” is in fact the noblest object for which all humanity and civilization strives. It is the realization of the highest ideal, a feat which cannot be accomplished by anything less than that ideal itself. H. P. Blavatsky says:—
“_When there appeared on earth men endowed with a superior intelligence, they allowed this supreme power (the divine spark) to have full and uncontrolled action, and from it they learnt their first lessons. All that they had to do was to imitate it. But in order to reproduce the same effects by an effort of individual will, they were obliged to develop in their human constitution a (creative) power called_ KRIYASAKTI _in occult phraseology_.”
We should be extremely happy to make the acquaintance of a modern man of science who obeys divine law to such an extent as to let the power of God (the Holy Ghost) have full control over his thoughts, will, and desires. Such a person without selfish desires, without ambition or vanity, without any greed for money or fame, acting as an instrument of divine love, would be a rare specimen of humanity; but unfortunately such a saint and sage will hardly be found in our present generation; for a thousand links tie the human animal to the region of his desires, and how could he who is bound by a thousand chains to the _Moon_ employ the energy of the _Sun_, whose influence he will not permit to enter his nature, and which therefore cannot nourish his body and grow into a power in him. Gold and silver may form an alloy; but they never become identical with each other. Thus their spiritual representatives, Divine Wisdom and the carnal intellect, will never be one and the same, although the light of wisdom will throw its reflection upon the terrestrial mind.
As stated before, there are three aspects of Alchemy:—
_Terrestrial Alchemy._ This in its lower aspect includes the whole science of chemistry with all the discoveries that may be made in the future. This alchemy still recognizes four _elements_[21], and the fifth, the one element, from which the four take their origin; in other words four states of matter and a fifth one (partly recognised by science); namely, the solid (substantial), liquid, fluidic, and ethereal state[22]. These are described as follows:—
_a._ {symbol} (_Earth._) That which gives substantiality to all things, whether solid, liquid, gaseous, ethereal or spiritual. (_Solidity_ or _Stability_.)
_b._ {symbol} (_Water._) That state which moves and renders things liquid on either plane of existence. (_Motion_).
_c._ {symbol} (_Air._) That which enables things to assume a gaseous form. (_Extension._)
_d._ {symbol} (_Fire._) That which endows them with force. (_Energy._)
_e._ {symbol} (_Ether._) This fifth element, in which the attributes of all the other states have their basis, will be the principal object for scientific research in the coming centuries, and is in fact the first and the _one_ element.
These elements represent themselves as the _Tattwas_ enumerated in the preceding chapter, and correspond to them as follows, if we adopt the above line of order:—
_a._ _Prithivi._ Solidity. (Earth.)
_b._ _Apas._ Movement. Bulk. (Water.)
_c._ _Vayu._ Extension. (Air.)
_d._ _Taijas._ Energy. Intensity. (Fire.)
_e._ _Akâsa._ The one _Tattwa_ forming the basis of the rest. (Sound.)[23]
The limitation of space in these pages, no less than the insufficiency of our experience in regard to this subject, forbids us to enter into a closer investigation of the relations existing between this aspect of Alchemy and physical chemistry; but we have reason to affirm, that we are on the eve of great discoveries, which will to a certain extent revolutionize the popular chemistry of the present day.
_Celestial Alchemy._—Even if it were within our power to describe the secrets of celestial alchemy, by means of which the universe was created and which includes the regeneration of man and the attainment of conscious immortality, and if this could be done publicly without profaning those mysteries, the explanation would probably be comprehensible only to those who, knowing it already, do not require it. Those who wish to investigate this subject for the love of wisdom will find the whole process fully described symbolically in “The Secret Symbols of the Rosicrucians of the 16th and 17th Century,”[24] a book easily comprehensible if studied by the light of wisdom, but unintelligible for the carnal mind, that sees all truths perverted. Some explanations have also been attempted in the book entitled “In the Pronaos of the Temple.”[25] We will only say that there the _Three Substances_ appear as the _Three Beginnings_; the first manifestation of the Unity as a Trinity, and the Seven _Tattwas_ as the seven primitive spirits,[26] or “living breaths” issuing from the bosom of Parabrahm.[27]
The Universe is the _Macrocosm_, and Man the _Microcosm_, and as the first great Cause is the creator of the world and the cause of all evolution, so is individual man the creator in his own interior and external world, capable of causing certain superior states in his mind by the power of his will in obedience to the law, and to create forms by means of his thoughts, while the condition of his interior state will in time produce corresponding effects and transmutation in his physical body. Well will it pay him to devote all his time to this practice of Alchemy and obtain the pure gold of wisdom from the inferior metals represented by his animal passions. These passions are the capital lent to him by nature to make them into “silver and gold,” while he lives upon this earth: they are the steps upon which he can climb up to immortality and find his own true divine Self.