Chapter 20

THE HIDDEN WISDOM REVEALED

As we have previously observed, there is what may be termed a religious mysticism and a scientific mysticism. When viewed from the standpoint of the unprejudiced seeker, who finds the truth that is in everything, these two phases of mysticism are but photographs of the same subject taken from different points of view. So, too, mysticism itself is, in the final analysis, nothing more than a long-distance view of science.

Like the proverbial pot and kettle, which we are told made much noise over calling each other black, we find the scientist frequently disdains the mystic, and the mystic may retaliate with equal disapproval of the scientist's position. Both are right, each from his point of view. Each is looking at life from an opposite end of the same pole. The scientist looks at the effect and the mystic at the cause. In their final calculations they arrive at the same conclusion, although they call it by different names.

The scientist says that everything proceeds from the one eternal energy. The mystic perceives the spiritual co-existent with the external. Religious mysticism calls it "God's word made manifest." In reference to this definition of religious mysticism, perhaps the phraseology used by William Ralph Inge, in his "Christian Mysticism," is the best possible exposition of the position of the religious mystic, if we may separate the two phases. Inge says: "Religious mysticism may be defined as the attempt to realize the presence of the living God in the soul and in nature, or more generally as the attempt to realize in thought and in feeling the imminence of the temporal in the eternal, and the eternal in the temporal."

Which is to say exactly what the scientific mystic says, using other terminology; and likewise what the physicist says or will ultimately say, as his researches lead him into the finer and finer realms of discovery.

The scientific mystic, like Archimedes, believes that in order to measure the purpose of external creation, he must "base his fulcrum somewhere beyond."

The scientific mystic, therefore, starts from the center of the Circle; from the crux of creation; and he finds the X, which is the hypothetical base of algebraical science--the unknown quantity of which sex is the symbol. Reasoning from effect back to cause and from cause forward to effect the mystic finds the equation complete, perfect, and likewise simple; but it is simple only after we have deciphered it. Like the prize puzzles which are designed to exercise the inductive faculties, mysticism, when we have not the key, is a most tantalizing enigma. Most "practical" persons dismiss it with the same superficial idea that they entertain in regard to puzzles, saying "it is only a puzzle"--utterly ignoring the value of exercising the inductive reasoning faculties.

Fairy stories are popularly supposed to be for the entertainment and amusement of children. In reality they are the universal language of symbolism. There is not a single fairy story which has not been handed down from generation to generation, and, what is more suggestive, each story is told with astonishing lack of variation, in every tongue and throughout every nation on this earth.

The stories involving the turning of men into animals and their final restoration to human form, as a reward for some service, some sacrifice, typifies the two-fold nature of Man. He may live in his animal, or exterior nature; or he may develop his spiritual, or interior nature; through service; through unselfish love. Our limited mortal consciousness is responsible for the tendency to personify everything, instead of to realize the principles underlying all expression. God and the Devil have been the personification of the two phases of the principles of Evolution, from animal man to spiritual man.

Romulus and Remus have been presented as an actual and specific instance of twins; likewise Castor and Pollux. Almost every child instinctively alludes to himself or herself, as either "the good little me" or the "bad little me." "O, I didn't do that; it was the bad little Dorothy," or "Harold," as the case may be, is the child-like way of expressing the innate consciousness that there is an interior and an exterior nature to all of us.

The union of gods with mortals, which forms the gist of Mythological tales, symbolizes the god-like and the mortal qualities inherent in human nature. Mortals raised to the abode of the gods; and the gods descended into mortal life; symbolize the interchangeability of what we term matter and spirit--the power of transmutation of the lower into the higher life.

Volumes could be written upon the subject, and we will therefore try to confine our reviews to the symbolical traditions which deal most directly with the relations of the sexes.

In religious symbology, the story of the ark stands as the supreme type of creation, through the conjunction of the sexes.

The cherubim are, when all is said and done, nothing more, nor yet less, than spiritual children--the result of spiritual sex-union.

And in this later synoptic mysticism of the ark of the Covenant, we are informed that "every gift within the tabernacle is willingly offered." If we will but contemplate the volumes of wisdom contained within that sentence, we cannot fail to conclude that every infinitesimal particle of coercion in whatsoever shape and form, individual, economic, ethical, or religious, must be excluded from the regenerated, perfect, ideal sex-relation; otherwise we do not attain it.

If the Ancients seemed to take some of these folk-lore stories too literally, we of this "practical" age, do not take them literally enough.

We have imagined that sex, and the sex function, began and ended in the physical. This view is excusable in the case of the materialist, if there really be such a person but it is obviously a stupid view for the theologian, who regards this life as the door to spiritual life. Since sex is the cause and the result of what we know of creation; since it is the foundation of all the qualities that we know as spiritual laws; friendship; unselfishness; fidelity; paternal solicitude--it is absolutely certain that the most beautiful things we know here must have a correspondence in the life hereafter. Of these beautiful things in life, babies come first; with birds and flowers and music as fitting accessories.

But to return to the ark of the covenant. The perpetual flame on the altar (the center) is the undying Flame of spiritual love--and by that we mean sex-love, let it be understood. If we seem to repeat this too frequently it is because of the almost general habit of the race to apologize for sex-love. The erroneous idea obtains, that spiritual love is sexless. All too frequently we come across the phrase, "with a love that has in it nothing of human love," the writer evidently anxious to convey the impression of tremendous spirituality and the consequent elimination of the sex function.

And so we emphasize once more, and we may do so again, the assurance that the symbol of the never-dying flame upon the altar is typical of the never-dying spirit of sex-love. Spirit is ever symbolized by flame, as in the "flaming sword" of the archangel.

The Deity upon the seat of the altar symbolizes the bi-une Sex-principle of creation.

The reason that the Jewish people have claimed that they were "God's chosen people" is because, in their symbolism of the ark of the Covenant, all Israel was grouped under the tabernacle. The formation of the tabernacle proves that it typifies the mother's womb. The tabernacle was guarded by the priests who _were sworn to purity_; thus they symbolized the esoteric truth that the pure spiritual sex-union bestows immortal god-hood.

Let us take another story, that of the life-token. This is best told in the story of the Holy Grail, although it is found in all the fairy-books of all nations, in the language and form befitting the race to which it belongs.

In the original, that is in the earliest recitals of this life-token story, we find that the thing left behind, as a _center_ (which is always guarded and protected in various ways), was a tree. Here, we have the phallic symbol as the life-token. But in the story of the Holy Grail, the cup is the life token to be guarded; it is the sacred symbol of the quest and it is of a design resembling the red rose of the Templars. This time it is the yoni--literally the _chalice_ of the _holy communion_; the centre of the radiant circle, which is the answer to all the problems within the radius. It is the search for, and the finding of, the balance in counterpartal union. It is the X of Being, and only the purest and the noblest of the Knights of the "Round Table" essay the difficult quest. The "mound of Venus" is another name for the "Round Table."

Again is emphasized the necessity for purity, and this purity, although including all the spiritual qualities: fidelity; bravery; self-sacrifice; humanity; love of truth; culminates in sexual purity.

"Blessed are the pure in heart (the pulse of the soul) for they shall see God." We revise this latter part, and we say "for they shall be _gods_."

Let us consider the story of the "sleeping Princess." She is depicted as a princess, first of all, because she is the daughter of a king; a king is an earthly ruler, or exalted person. Esoterically, she is the daughter of the exalted God, and she is the soul. Sometimes this story is told in the male gender, but everywhere the essential points are the same.

Wagner, who is known as a Mystic, has illustrated the story in Brunhilde and Siegfried. Brunhilde is an immortal--a goddess, who renounces her immortality to become a woman.

She sleeps on the top of a high mountain and she is surrounded by a circle of flame; and here she sleeps, despite all efforts to arouse her, until awakened by the touch of Siegfried--the one human being in all the universe who could awaken the sleeping princess.

The high mountain symbolizes the highest love of which we are capable. To reach the soul of the exalted woman, typified in the fairy-story by the word princess, and later, by Wagner, as the goddess, man must be her mate. _No other can enter the womb of her soul_, though many may effect an entrance to the outer court.

This truth, as absolute as life itself, solves all the problems of the mystery of love and its joys and sorrows. No soul can wholly, unreservedly love the "wrong" one. Though we may love and die of the pain of unrequited loving, yet love is its own self-justification, and its own reward. The pathway of love leads up the mountain top, but no one who reaches the summit shall fail to find that for which he seeks.

The soul of man, and of woman, has been playing a game of blind-man's bluff--a fitting name for the game it is, too. Unable to see anything but the exterior nature, and longing for success in the search, we have frantically grabbed here and there, and appropriated that which we grabbed, with a self-complacency and an egotism of which little Jack Horner would be ashamed.

In the symbolical rites and ceremonies of secret orders, such as the Ancient Alchemists; the Hermetics; the Rosicrusians; and in modern times, the Free Masons, we have this story of the search for the ultimate balance of soul union, told in language veiled unless we are fit to know; but openly enough if we are fit. And in all these orders (alleged guardians of the hidden wisdom) we have varying degrees of initiation; and in each degree the initiate must undergo certain trials to prove his fearlessness; his fidelity; his fitness, in other words, for the final revealment of all, which is the initiation into the "holy of holies;" the "secret chamber" and the degree of "mastership."

In the order of Masonry, the highest degree is that of the Templar. The symbol of the Templars is the red rose on the cross, together with the star and the crescent. The star preserves the esotericism of its nomenclature, in whatever sphere it is used, namely, the power of radiating light. It stands for the radiant center. The Knights Templar sought the radiant center to complete their half circle, and when they should have found, they were to become radiant with the light of spiritual power. That they originally at least, understood the way of this initiation, is evident by the symbol of the rose and the cross--the combined phallus and yoni.

This fact is the underlying cause of the open and hereditary enmity of the Church of Rome for the modern order of Freemasons. The Church sought to specialize in the persons of the Virgin Mary and her Son the eternal principles of the "way of the cross." The temporal power of the Church could be built up only by offering a complete system of salvation within the church itself. At the same time, the utter degradation of Sex, which had reached its depths under Roman civilization, called for as complete a reversion of the ideas of the Ancient sex-worshippers, as was consistent with the truth.

Hence we find the extreme attitude of the Church opposing all reference to sex as other than a part of the temptations of the Evil One, although they did retain the central truth typified by the Holy Virgin Mother, and the pure and perfect child.

The Alchemists are supposed to have been imbued with the desire and, to some extent, at least, were regarded as having the knowledge of how to make gold. This gold-making was always accomplished by transmutation of the baser (lower) metals; also, the knowledge of how to accomplish this transmutation was possible only to one possessing "the philosopher's stone."

If we will but remember that this "philosopher's stone" was of such a purity that it was almost impossible to find it; that, although several initiates claimed to possess the stone, yet no visible proof of its existence, or of gold resulting from lead or copper, was ever offered; and again if we will realize the fine distinction between the words "found" and "discovered," and take note that the word "found" is used almost invariably in connection with those who claimed to possess the stone, we will arrive at the obvious conclusion that the secret of the Alchemists was of an interior nature. We "discover" outside of ourselves; we "find" within. Above all, the "stone of great purity" is the same that was raised at Babylon, supplanting the yoni, which is to say, the phallic symbol.

A philosopher is one who is wise in his interior nature; his wisdom is of the esoteric quality; we do not apply the term "philosopher" to either great educators, or great financiers; but to those whose activities are turned within.

The force which is manifested in the lower desires and passions, when transmuted into spiritual channels, opens the door to the golden light of illumination.

To become in reality a Prince of the Rosy Cross bestows the exaltation and the power, typified by that of an earthly prince--one who is exalted above the common man.

It is doubtful, indeed, if many of the ancient alchemists attained to this exalted degree in its true significance; and we may readily believe that in an age in which wealth was so eagerly sought; temporal power so much desired; where deception was almost general; that few lived the requisite purity of life to have accomplished the transmutation; so today there is not one in a thousand of the many who have taken the degree of "Knight Templar," who recognizes its esoteric meaning.

But words have a trick of trapping us, and we note that the word "taken" is invariably used in referring to modern Masonic initiation. Verily they have "taken" the degree in its outward semblance. They have not attained to its powers and privileges.

Nor can they do so, when they exclude the very "gate of life" from the order. They may become masons (builders of the temple), but how can they become Architects, when they have not entered the tabernacle?

In a search for hidden meanings, and for a secret tradition which is believed to be discoverable in Kabalistic and Hermetic literature, we find, if we possess true insight, the one indubitable truth, subordinating all the other symbols, namely that of the supremacy, the finality, of the sublimated sex-union, resulting in immortal mastership.

Most modern interpreters of the archives of these ancient philosophers ignore the sexual significance of the arcana, but a glimpse at the symbols will readily convince the initiated of their identity with sexual symbology.

For example in "The History of Transcendental Magic," by Eliphas Levi (Abbe Constant), translated by Arthur Edward Waite, there is a plate used to illustrate the author's theory of Alchemy, which he concludes "had two aspects, one a physical and the other a moral one." The sexual, as well as the spiritual, significance is ignored, but this may be due to a disinclination to reveal the secret meaning of the alchemical symbols, or it may be due to a materialistic tendency on the part of the compiler.

The plates, however, speak for themselves, and in one, ascribed to Basil-Valentine, an alchemist of the Fifteenth century, called "The Great Hermetic Arcanum," the supreme and significant point of the illustration, shows, within the circle of Experience, through which the initiate travels in his search for the supreme god-head, two doves, holding in their beaks a crown. The doves are perfectly matched. The crown is balanced between them, and the figure tops the circle, under the heading "regeneration."

In another plate, which the author presents as "the Philosophic Cross, or Plan of the Third Temple as prophesied by Ezekiel," we note again, that the crown of the symbolical temple represents the red rose upon a cross, within a radiant circle; beneath this is a mother-eagle with outstretched wings, shielding her little brood, and on either side a tree and a flowering rosebush.

Here is the symbol par excellence of generation. The creative function of the male and the female in procreative conjunctivity.

The employment of the eagle as a religious symbol may be traced back to the civilization of the Hittites.

Only a few years ago, two English archæologists discovered a double-headed eagle in Asia. This was identical with those seen perpetuating religious rites and ceremonies of the sex-worshipers. An eagle holding in its talons a serpent is an emblem well known today. The origin of the adoption of the eagle as a religious, though not necessarily a "sacred," symbol by prehistoric races, may easily be imagined, if we consider that the eagle is a bird of tremendous power; and that it soars to unreachable heights; and that it unquestionably was at some time seen to swoop down and carry off the serpent, possibly even during their ceremonies of serpent-worship.

This idea becomes quite convincing when we also remember that the ceremonies of the serpent worshipers were carried on, as far as feasible, upon the mountain. We allude to this stage of religious history as "serpent worship," but when we realize the points of analogy between the serpent and the phallus it is apparent that the serpent was only the nature-emblem of generation, as manifested by the male principle.

"The eagle and the dove" is a phrase employed today to illustrate the law of antithesis, and it is more than probable that the eagle represented the lower nature of the sex-relation, in juxtaposition to the higher, as the dove is emblematical of the spiritualized aspect of sex-love. We have an analogy to that of the eagle and the dove in the Biblical allusion to "the last day; when God will separate the 'sheep from the goats,'" Here again is a pertinent reference to the sex nature. The goat is a symbol of sensuality and lust, principally because he has perverted sexual proclivities, notably that of coercion. For this reason, Classical Mythology employs the satyr, a creature half man and half goat, to typify the lowest form of the sex call in man.

On the other hand, the lamb is the type of gentleness and affection, and although in outward appearance the lamb and the goat are not dissimilar, their natures are antithetical.

In estimating the God-idea of the Ancients, many mistakes have arisen by confounding religious symbols with the "sacred" symbols. The race-mind was in its kindergarten stage, and all ideals were instilled by means of pictures--a method which even the present hour finds most effective.

In modern theological symbolism we have God and the Devil; Heaven and Hell; angels and demons, to illustrate by antithesis.

They all belong to religious symbology, but only those which teach spiritual ideals are denominated "sacred."

"Riding the goat," alleged to be the almost invariable initiatory prelude to fitness for membership in all secret orders, means, first of all, that the would-be initiate must have control over his lower sexual desires. If he cannot control the goat instincts within his nature, he stands small chance of taking the higher degrees of spiritual regeneration, through transmutation.

In another symbolic chart presenting the secrets of alchemical transmutation, we find depicted "The Gate of Eternal Wisdom," and we are further informed that this "gate" also brings "knowledge of God." The design of this cave-like aperture should betray its esoteric meaning. It is situated under a mound, upon which trees are planted. The inscriptions on the corrugated walls of the cave, are evidently designed to resemble seven lotus petals, and are set forth as the seven mysteries. Inscriptions warning against profanation of this sacred gate, and also promising eternal life and glory to the true initiate, inspire the intrepid and deter the doubtful. Of these latter, several are outside the entrance. Two are on the steps leading to the mouth of the cave but their attitude bespeaks doubt of their worthiness. Only one has penetrated to the radiant center of the aperture, and there is room for but the one to enter the radiance of the solar gate, which truly bestows a knowledge that is "of God."

Sex Symbology is a subject that calls for a large volume devoted to this special side of it, and we cannot hope to do more here than to touch a few of the almost universal proofs of the contention which is the purpose of this book, namely, that the supreme goal of life, typified in every religion, every philosophy, and in the intuitional knowledge of the human mind, is spiritual sex-union; and that this can be accomplished only by counterparts; the two halves of the bi-une god seed uniting in one immortal and complete pair--a man and a woman. Not, we must again emphasize, not in a hermaphroditic personality, but in two perfect complementaries--mates; not _one_ but _a pair_.

In another exposition of Hermetic secrets we discover the amazing statement that "the alchemist is found working throughout, in conjunction with a woman of the art; _they begin and they attain together_."

This should be plain enough. Small chance, indeed, either would have of attaining alone. But if this suggestion is not sufficient (and either from design or from failure to comprehend the significance of it, the translator seems to have missed the point), we are introduced to a symbolical figure-study, which shows a Chalice in which the sun and the moon are personified (the solar-man and the solar-woman), with the god Vulcan (fire) seated between them. Underneath this "twain-one" symbol a mortal man and a mortal woman are kneeling on either side of a cone-shaped and dome-tipped furnace, which is lighted by a feeble candle. But their attitude of prayer bespeaks the hope that this earthly flame will be transmuted by their prayers and aspirations; by their reverential attitude toward the divine character of the function of mating, into the immortal and unquenchable flame typified by the god of fire himself.

In another series of symbolical plates, purporting to be the story of Metallic transmutation, but representing, above all, the story of manifestation from the Divine to the human and again to the spiritualized and perfected Adam and Eve--(the solar man and the solar woman), we again see that from generation to regeneration the work is accomplished by man and woman in conjunction.

These plates bear the hall-marks of Christian appropriation of Hermetic symbolism, as peculiarly applicable to the Church, but the central doctrine of salvation through sex-regeneration, is retained. Whether consciously or not, is a question.

Modern commentators and translators of alchemical literature insist that such documents are palpably related to the secret, or secrets, of metallic transmutation. That they prove the search for, if not the existence of, a "magic solvent" that resolves the baser metals into gold; but, as far as known, such a compound has not yet been discovered or, if it ever was, it has since been lost and evades all attempts at rediscovery. But if we read these alchemical treatises as they relate to transmutation of sex-love from the pro-creative function to regeneration through spiritual or counterpartal union (solar mates), we have the key to every statement.

A writer tells of an instance which is recorded among alchemical archives, where "an unknown master testified to his possession of the mystery" (supposedly of metallic transmutation), but it is added that "he had not proceeded to the work because he had failed to meet an _elect woman_, who was necessary thereto." In other words, applying this statement in its obviously logical sense, the unknown master knew the esoteric meaning of the alchemical postulate, but not having met his female complement, he could not testify to the results of this transmutation. An "elect woman" would hardly be necessary in the work of metallic transmutation.

Small wonder that the "alchemist" abandoned the work of turning lead and copper into gold. If he had found the key of keys, he cared little whether lead were lead, or whether gold remained gold, or melted into thin air. The golden light of illumination showed him all things in their purpose, and gold as a metal meant no more to him than did the so-called "baser" metals.

Commenting upon this statement, the translator observes: "Those Hermetic texts which bear a spiritual interpretation and are as if a record of spiritual experience, present, like the literature of physical alchemy, the following aspects of symbolism: the marriage of sun and moon; of a mystical king and queen; a union between natures which are _one_ at the _root_, but diverse in manifestation; a transmutation which follows this union and an abiding glory therein."

If we will remember that the solar-man was personified by the Ancients as the sun; and the solar-woman by the moon, we have the first and salient points of the original Hermetic secrets, however much they may have degenerated from their spiritual to their physical application. The probabilities are that owing to the disapproval of the Christian Hierarchy, only the most veiled terminology was permissible. This view is more logical than is the one that the esoteric meaning was lost sight of.

The marriage of an hypothetical or "mystical king and queen" bespeaks exaltation of the two conjoining persons, male and female, but this exaltation is in consciousness, and not in mere personality. The terms "king" and "queen" are nothing more or less than symbols of an exalted (spiritualized) state.

And, in passing, we may here mention the fact that the language of lovers testifies to this intuitional realization. "My queen!" exclaims the enraptured lover, although in social station his beloved one may be only a scullery maid; and certainly, neither the beauty nor the goodness nor the wisdom of earthly kings and queens would be sufficient to inspire the comparison.

It is ever the soul calling for the mate who, when found, will exalt the "twain-one" into the immortal powers and immortal wealth imperfectly symbolized by earthly rulers, making "right royal queens and kings of common clay."

The third aspect of the symbolism tells of "an union between two natures which are one at the root, but diverse in manifestation." And the alchemist who sought the physical interpretation of this, promised that, as earth, air, and fire and water were the elements "out of which all manifestation is composed," it only remained for someone to discover the exact proportion of each of these elementary substances in a specific compound; this accomplished, copper for example, could be dissolved into its constituent parts and re-solved again in the proportions which formed gold, a thing which we are not prepared to say could not be accomplished, but a thing which we do say, would not even be attempted by one who had found the secret of the interior transmutation, because having attained to the radiant center, he would realize the "glory of the worlds," and gold, as metal, would be to him of far less value than the emerald of the grass; the pearls of dew upon the rose; the scent of the lotus; the song of birds; the laughter of children.

How vain and foolish to imagine that a philosopher would think it worth while to search for gold, as a metal. He would not even consider the ambition worthy the parchment used to preserve the record of his labors.

But to find the golden light from the radiant center of pure and unquenchable love--that were indeed worthy of ages of research. For are we not promised, the "glory of the world" if we will seek and find? And he who truly seeks will absolutely find. What is the glory of the world? Is it fame, or wealth, or lands, or gems or kingdoms?

Love is the only glory worthy of the name.

"For Life with all its yield of joy and woe And hope and fear--believe the aged friend-- Is just our chance at the prize o' learning love."

When we realize the esoteric meaning of this aspect of the ancient alchemical symbol, namely, that the two halves of the one whole, manifesting diversely as male and female, are reunited, we come to the fourth aspect of the symbol mentioned, and the "transmutation which follows this union and the abiding glory therein," is the inevitable and logical sequential answer.

An _abiding_ glory must be founded upon spiritual substantiability. Transmutation is not synonymous with, extinction, or elimination, or abandonment. We _transmute_ the lower into the higher, the exterior into the interior, the physical into the spiritual. This is the sum and substance of the "Ancient Wisdom."

There is no eccentric change or transition from one phase or plane of life, into another. It is neither logical nor justifiable to assume that Sex is limited to the physical, or the astral or the psychic, or any other specific planes of consciousness. These planes are not distinctively separable anyway. They are merely _names_ which we use to distinguish degrees, or limitations of consciousness.

The statement that the "two halves are reunited" is almost invariably misinterpreted to imply an annihilation, or absorption of individuality, into some sort of vaporous, formless, sexless Thing; but why this should be so misconstrued is a puzzle, any more than that bringing together the two halves of an orange which had been divided, would result in the destruction of that edible; or any more than bringing together a glove fitting the right hand and its mate fitting the left hand, would destroy the shape and usefulness of this article. The comparison may be a homely one, but it is understandable.

It takes two to make a pair. Mistake it not, and further, there is no _abiding glory_ in this world or in the next or in any other sphere, that is not founded upon the deep, intense and eternal love of man and woman.