19. The Stone Of The Philosophers – Elagabalusa

VOCATIO SOL AURUM THE ANCIENTS adored the Sun under the figure of a black stone, which they named Elagabalus, or Heliogabalus. What did this stone signify, and how came it to be the image of the most brilliant of luminaries? The disciples of Hermes, before promising their adepts the elixir of long life or the powder of projection, counselled them to seek for the Philosophical Stone. What is this Stone, and why is it so called? The Great Initiator of the Christians invites His believers to build on the stone or rock, if they do not wish their structures to be demolished. He terms Himself the cornerstone, and says to the most faithful of His Apostles, “Thou art Peter (petrus), and upon this rock (petram) I will build My church.” This Stone, say the masters in Alchemy, is the true Salt of the Philosophers, which is the third ingredient in the composition of AzOTH. Now, we know already that AzOTH is the name of the great Hermetic and true Philosophical Agent; furthermore, their Salt is represented under the figure of a cubic stone, as may be seen in the TWELVE KEYS of Basil Valentine, or in the allegories of Trevisan. Once more, what is this Stone actually? It is the foundation of absolute philosophy, it is supreme and immovable reason. Before even dreaming of the metallic work, we must be fixed for ever upon the absolute principles of wisdom; we must possess that reason which is the touchstone of truth. Never will a man of prejudices become the king of Nature and the master of transmutations. The Philosophical Stone is hence before all things necessary; but how is it to be found? Hermes informs us in his “Emerald Table”. We must separate the subtle from the fixed with great care and assiduous attention. Thus, we must separate our certitudes from our beliefs, and distinguish sharply the respective domains of science and faith, realizing that we do not know things which we believe, and that we cease immediately to believe anything which we come actually to know. It follows that the essence of the things of faith is the unknown and the indefinite, while it is quite the reverse with the things of science. It must be inferred from this that science rests on reason and experience, whilst the basis of faith is sentiment and reason. In other words, the Philosophical Stone is the true certitude which human prudence assures to conscientious researches and modest doubt, whilst religious enthusiasm ascribes it exclusively to faith. Now, it belongs neither to reason without aspirations nor to aspirations without reason; true certitude is the reciprocal acquiescence of the reason which knows in the sentiment which believes and of the sentiment which believes in the reason which knows. The permanent alliance of reason and faith will result not from their absolute distinction and separation, but from their mutual control arid their fraternal concurrence. Such is the significance of the two Pillars of Solomon's Porch, one named JAKIN and the other BOAZ, one white and the other black. They are distinct and separate, they are even contrary in appearance, but if blind force sought to join them by bringing them close to one another, the roof of the temple would collapse. Separately, their power is one; joined, they are two powers which destroy one another. For precisely the same reason the spiritual power is weakened whensoever it attempts to usurp the temporal, while the temporal power becomes the victim of its encroachments on the spiritual. Gregory VII ruined the Papacy; the schismatic kings have lost and will lose the monarchy. Human equilibrium requires two feet; the worlds gravitate by means of two forces; generation needs two sexes.