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Hidden Treasures of the Ancient Qabalah, by Elias Gewurz, [1918], at

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Rabbi Eleazar, the beloved disciple of the Heavenly flame (Rabbi Simeon), was pondering over the words of the Psalmist, "And unto the broken in heart the Lord is nigh." "Master," he said, "why should it require the breaking of the heart in order to bring God nearer to us?" "My dear child," replied Rabbi Simeon, "the heart of man is ruled by a multitude of powers; their hold upon it is due to Karmic debts, and every attachment is an obligation of past lives. The ineffable light of the Holy One cannot shine through us until these obligations are discharged. It requires a transparent medium to reflect a flame; dense and opaque bodies do not transmit the light falling on them. It is the shine with the heart of man; when its bonds are broken, God draws nigh unto it."

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The Vessel in which Transmutation Takes Place

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Our birth is but a sleep and a forgetting,
The soul that rises with us our life's star has had elsewhere its setting
And cometh from afar
Not in entire forgetfulness
And not in rater nakedness
But trailing clouds of glory do we come from God who is our Home.

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Man is fearfully and wonderfully made; he is the meeting point of descending and ascending nature; the arena in which the mighty Gods fight their battles, and principalities and powers strive for mastery over it.

The nature of man is so intricate and complex that even this physical constitution alone has not been exhaustively explored as yet.

There are still chambers within chambers and regions within regions, mysterious and unknown. Now if this is so the physical body, which is plainly visible to our senses and the organs and parts of which can be touched and handled, what about our mental and spiritual natures which are much more subtle and more elusive?

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If we lack certainty as regards the body terrestrial, how great must our ignorance be when we approach the celestial vehicles?

And yet we cannot say we are without knowledge regarding our higher nature, and much has been given to this generation for which preceding ages longed and yearned in vain. Knowledge has been flowing into our minds for the last four or five decades which has dispersed both the superstitions of the Dogmatic Churches and the arrogant Dicta of the official scientists. But knowledge, no matter how plentiful and profound, is no remedy for human ills, unless it is accompanied by love and by the desire to apply it to its proper use. On the contrary, of two ill-disposed persons the one who knows most is the more dangerous because as his weapons are sharper, they can do more harm.

And, in fact, it so happened that with the advent of knowledge, its abuse grew apace, and side by side with the good, which it brought into the world, it gave birth to all sorts and conditions of evil.

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The great mistake made by the seekers of knowledge, a mistake which proved most fatal to their spiritual welfare, was that they sought knowledge for its own sake. This was bound to result in failure and to frustrate the very object of their search. Man's mission on earth is to attain freedom; lie must be freed from all that binds him to earthly associations. This endeavor is the supreme task of man individually and of humanity collectively. The alchemists of old illustrated this pilgrimage of man towards liberation by their various processes, tinctures, and manipulations. Their vessels, laboratories, metals and transmutations were so many names for the one and the same thing, namely, the illumination of the human soul and her redemption from matter. The well-known saying, "To dissolve and to coagulate" meant nothing but to tear asunder the bonds of passion binding the soul to matter and having dissolved even the most subtle threads of desire and attachment, to turn the life stream upwards and to coagulate it with the pure elements of the

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[paragraph continues] Soul. The vessel in which this process takes place is the body of man. This vehicle of manifestation is the crucible in which the pure gold is tried and proven, the alloy and the dross burned away, so that only the sterling substance remains

The human body is the real cross upon which crucifixion takes place. Each Ego chooses its own kind of cross according to its special need. If our body happens to be weak and handicaps us in life's race, it is not a misfortune, a misfortune though it seems.

It may be awkward from a material point of view, but looked at from the higher vistas of the spirit it is invariably a blessing and contains some great lesson of which the Ego is in dire need.

It must therefore be borne in mind that while transmutation takes place, and until it is complete, the vessel, which is the body, must needs suffer from the effects of the process going on within it. If the man has been living a riotous life in the past and then suddenly turns the other way about

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and wishes to become a saint, he cannot do so in the twinkling of an eye; his various bodies, which as we know are living and knowing organisms, do not at once submit to the change of front on the part of their owner. They feel that they ought to have been consulted about the transaction and they make their grievances known by various pains and aches and discomforts. These are generally the symptoms accompanying the process of transmutation. The laboratories of Nature are conducted on the same principle everywhere. Whether it is the chemist trying to compound a medicine or the alchemist trying to create a new substance, they both base their practices upon the eternal and invariable law of affinity which governs the generation and growth of every thing in the vast realms of manifest nature. A little reflection will convince us of this perfect analogy subsisting between nature and man and will help us so to order our lives as to profit by all the wise provisions which she has made for the welfare of leer creatures in all the kingdoms.

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When man first turns his eyes heavenward, praying to be lifted up, the task confronting him is tremendous indeed. The age-long associations of body, mind and soul have to be severed and new affinities have to be established. Looking at these things from outside we say one must exercise "self-control." I wonder whether any one of us realizes the fullness of the glory of that human being who has really overcome. It really amounts to the making of a new creature, one ceasing to be a man and beginning to be a God.

We understand, of course, that the real battle is going on inside the man. What we see on the surface are only moving hands on the dial of a clock; the clockwork is inside. The springs of conduct are hidden from our eyes; the cause of things is beyond our ken. We often believe we know ourselves and our interests, but the real man and his real needs pass our comprehension. In his infinite wisdom, the Supreme Lord has thus ordained it that self-knowledge should come to man by degrees. While his

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nature is being transformed, the knowledge of Self filters in. Just look at the four kinds of yoga taught by the Eastern sages. They were designed to facilitate this introduction of Self-knowledge into the mind and the establishment of normal relations between the Divine and astro-mental parts of man. Raja Yoga was to purify the lower man, Karma Yoga was to turn his energies into sacrificial work, Gnani Yoga was to refine his manasic vehicles by mental exercises and study, and at last Bhakti Yoga was to unite him to God by love and devotion. To most of us it is not given to tread all the paths at the same time; we are limited by our congenital failings, and heredity and environment are against us, so as some of us enter the Path we usually progress along the lines of least resistance.

If we are of a practical turn of mind we become Karma Yogis, if students, we become Gnanis, if we are strong-willed we subdue our bodily and psychic natures and become Raja Yogis, and if our natures are affectionate and the love element is the

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strongest then we become Bhaktis. All of these lead to the same goal and at last merge into one another.

He who strives for liberation must finally master all. Yoga like Alchemy requires the whole Man; compromise is out of place in these altitudes, and he, who reserves to himself a little foible or some pet indulgence and thinks it will be all right in spite of all, will find it very expensive indeed, because the ladder will give way and the rung he thought he would skip will prove a pitfall for his feet.

The analogy between Yoga and Alchemy is so perfect and so instructive that one cannot help admiring that wonderful spiritual guidance from on high which leas come down to the founders of both these sciences.

You are aware that Yoga comes from the East, while Alchemy comes from the West. I believe that no great work has ever been accomplished by man on earth without help from those Spirits of just men made perfect, who are always around us like clouds of witnesses to render help wherever needed.

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Now the System of Yoga has been taught for centuries in India and the practices of Alchemy have been studied for ages in Europe. Both these schools have had helpers in the higher spheres who inspired their labors. That the teachings of both agree in their essential principles is one more proof of their Divine origin. Now the most salient feature of both Yoga and Alchemy is their agreement as to the vessel in which the operation is to take place. It is the body of man; by body I do not mean the physical vehicle only, but the mental body as well. Both have to be put in the furnace and purged from their old dross until the glorified spirit is free. "To produce gold one must have gold" is a Hermetic saying; well, the gold is the spiritual soul within us. It is she who has to be resurrected from the ashes of Self sense and sin so that she may enter into her rightful possessions of the Divine Gifts of virtue, wisdom, and love promised to her by the Giver of all good gifts, the Father of Lights from whom she comes. "Life itself," says

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[paragraph continues] Patanjali, "is the great teacher of Yoga." The cosmic procession of life passing before our eyes is the High School par excellence in which the children of men graduate into Yogis of various degrees and rank. Every cycle pushes humanity a little further upon the high road of evolution, and as one spiral is passed and another reached, Man finds he has grown almost imperceptibly in all the graces and accomplishments incidental to the latest stage of unfoldment.

Those who wish to go ahead of their brethren must not wait for the generality of men; they must step out of the beaten track and—as it were—take a hand in their own making. The present moment is very favorable for this independent departure, because the cyclic law favors it and the new dispensation into which we are entering makes it easier of accomplishment. In the mineral, vegetable, and animal kingdoms, the units undergoing evolution are helplessly subject to the law governing the group-soul; on the human plane only does independent initiative come in.

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Arrived at this stage the Jiva-Atma or the Spiritual Soul is at liberty to break loose from the mass and to start on its way back to the source of its origin. This way of return is through the chamber of ordeals, the crucible in which transmutation takes place. All metals must be purified and transformed into gold, which means that all outgoing tendencies must he mastered, drawn in, and turned upward so that they may serve to energize the pure Spirit—and help to manifest him according to his dictates instead of drawing him as hitherto after their own inclinations.

It is impossible to describe the process in particular as, owing to Karmic bonds, we all have different burdens to bear, but on the whole it is safe to say that at any time in our life we are to be found in just that place and surrounded by just those conditions which, if understood and respected, would invariably help us to fulfill the law and by so doing draw nearer to the goal, namely, the liberation of our souls from the bondage of illusion. But unfortunately we

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are never quite reconciled to the hard facts of this world and this life, and even the best of us think we are in the wrong place and if it were not for this, that, and the other, we might be better off, and have a better chance to be happy and good. But my dear Brothers and Sisters, it is not so!

We are, as I said, at every moment of our lives, just where we ought to be, and happy the man who can realize this truth in all its wonderful simplicity. The vessel of transmutation into which we have been thrown will never give us up until we are quite ready and well done; let us not oppose the process and thus retard the advent of our freedom.

As you are aware, everything in this world is governed by analogy The law that governs the atom is the same which governs man, and the law that presides over the evolution of man is identical with the law that rules the universe. Bearing this in mind, how significant every act of ours becomes! Often even slight and seemingly unimportant actions of ours may, in their

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ramifications, generate karmic results of tremendous importance to our fellow-men and to the world.

Especially is this true of people of high spiritual status. They are doubly responsible for their thoughts, words, and deeds, because they create corresponding effects upon the higher planes.

"To him to whom much is given, of him much shall be required"; that is to say, the man of power must be alive to it, that with the acquisition of power he increases his obligations, and the more powerful he grows, the more sacrificing must he be. When the lower elements of our constitution become transmuted and refined, we acquire great powers and many gifts, and the danger arises that we may not adequately appreciate the solemn duties attaching to them. The law of God can never be broken; it is we who break ourselves in violating its eternal decrees.

Having overcome most desires, as we finally do, in the process of transmutation, we must also overcome the greatest of and

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most subtle of all desires, and that is the desire for power. Power for its own sake is not worth having, and more than that, it often throws the disciple far deeper down into the abyss than bodily self-indulgence. It is the same with spiritual pride—Pride is the sin against the Holy Ghost, which can never be forgiven. Therefore, when undergoing the transformation of our natures in the crucible of life, we ought to see to it that these subtle and poisonous elements are got rid of in the process.

Let us now recapitulate the main points: As soon as man begins to be dissatisfied with his old life and his old habits and learns to appreciate the grave beauties of the higher life, the process of transmutation is started within his constitution. He may not yet actually have done anything to begin the new life, but the mere resolution to do so plants his feet upon the path. Even to see only the futility of the vain, sinful and empty life, means half the battle won. When a definite step is taken and the desires truly renounced, the Karmic effects are mighty

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and far-reaching. If the aspirant is strong enough to persist in spite of the trials springing up on every side, as he advances on the Path, then the work of transmutation enters the second stage, which is the stage of unification. Before this is reached, all passion, whether physical or mental, must be rooted out of his nature. Unification is the crown of the great work; it is the reward of ages of effort and æons of hard labor. Truly blessed is the man in whom the Divine Self has been united permanently to the astro-mental part which is all we see of one another while on earth. When this conjunction has taken place, man has ceased to be subject to the laws of man; for him, we have been told, "no law can be framed"; he has ceased to be a child of earth, for he has become in the truest and deepest sense, a child of God.

Now there is one thought I would like to impress strongly upon our minds at this point. It is this: while this higher and nobler life is eminently desirable and all of us would fain attain unto it, we must not

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forget the grim reality of this every day existence of ours arid, while reaching out for the higher life, let us not by some careless act or acts wreck this prosaic foundation upon which the poetical structure of the life beautiful is to be raised.

Many have made this mistake and destroyed themselves body, mind, and estate, in order to develop spiritually. What they really did achieve was entire ruin both physical and spiritual. Let us in our endeavor to live the higher life be as practical as we are in the management of our mundane affairs. Above all, let us be guided by reason and let us discard everything that is cloudy and vague, and after having done all we possibly can do to guard against the blind forces of the lower nature and to master all that is beneath us, let us remember that we are infinitesimal expressions of the one great law, and we can do nothing better than commend ourselves to its Supreme Author, the great Law-giver. He knows us better than we know ourselves and He loves us better too.

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And therefore we say unto this last, "Into Thy hands do we commit our Spirit and our souls into Thy keeping."

Next: II. The Feminine Elements in Man and their Redeeming Power