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 G.o.ddess, 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 s.e.x, which had reached its depths under Roman civilization, called for as complete a reversion of the ideas of the Ancient s.e.x-worshippers, as was consistent with the truth.
Hence we find the extreme att.i.tude of the Church opposing all reference to s.e.x 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 trans.m.u.tation of the baser (lower) metals; also, the knowledge of how to accomplish this trans.m.u.tation 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 pa.s.sions, when trans.m.u.ted 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 trans.m.u.tation; 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 s.e.x-union, resulting in immortal mastership.
Most modern interpreters of the archives of these ancient philosophers ignore the s.e.xual significance of the arcana, but a glimpse at the symbols will readily convince the initiated of their ident.i.ty with s.e.xual 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 ill.u.s.trate the author"s theory of Alchemy, which he concludes "had two aspects, one a physical and the other a moral one." The s.e.xual, 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 ill.u.s.tration, shows, within the circle of Experience, through which the initiate travels in his search for the supreme G.o.d-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 Hitt.i.tes.
Only a few years ago, two English archaeologists discovered a double-headed eagle in Asia. This was identical with those seen perpetuating religious rites and ceremonies of the s.e.x-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 a.n.a.logy 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 ill.u.s.trate the law of ant.i.thesis, and it is more than probable that the eagle represented the lower nature of the s.e.x-relation, in juxtaposition to the higher, as the dove is emblematical of the spiritualized aspect of s.e.x-love. We have an a.n.a.logy to that of the eagle and the dove in the Biblical allusion to "the last day; when G.o.d will separate the "sheep from the goats,"" Here again is a pertinent reference to the s.e.x nature. The goat is a symbol of sensuality and l.u.s.t, princ.i.p.ally because he has perverted s.e.xual proclivities, notably that of coercion. For this reason, Cla.s.sical Mythology employs the satyr, a creature half man and half goat, to typify the lowest form of the s.e.x 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 ant.i.thetical.
In estimating the G.o.d-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 G.o.d and the Devil; Heaven and h.e.l.l; angels and demons, to ill.u.s.trate by ant.i.thesis.
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 s.e.xual desires. If he cannot control the goat instincts within his nature, he stands small chance of taking the higher degrees of spiritual regeneration, through trans.m.u.tation.
In another symbolic chart presenting the secrets of alchemical trans.m.u.tation, we find depicted "The Gate of Eternal Wisdom," and we are further informed that this "gate" also brings "knowledge of G.o.d."
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 att.i.tude 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 G.o.d."
s.e.x 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 s.e.x-union; and that this can be accomplished only by counterparts; the two halves of the bi-une G.o.d 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 G.o.d 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 att.i.tude of prayer bespeaks the hope that this earthly flame will be trans.m.u.ted by their prayers and aspirations; by their reverential att.i.tude toward the divine character of the function of mating, into the immortal and unquenchable flame typified by the G.o.d of fire himself.
In another series of symbolical plates, purporting to be the story of Metallic trans.m.u.tation, 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 s.e.x-regeneration, is retained.
Whether consciously or not, is a question.
Modern commentators and translators of alchemical literature insist that such doc.u.ments are palpably related to the secret, or secrets, of metallic trans.m.u.tation. 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 trans.m.u.tation of s.e.x-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 trans.m.u.tation), 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 trans.m.u.tation. An "elect woman" would hardly be necessary in the work of metallic trans.m.u.tation.
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 trans.m.u.tation 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 pa.s.sing, 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."