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Every true intuition is in fact a “working with the philosopher’s stone,” because each genuine intuition calls directly upon those powers which act from out the supersensible world, into the world of the senses.
We can also avail ourselves of a play on words and say the subject or substance is the subject. The uninitiated read with amazement in many alchemists that “our subjectum,” that is, the material to be worked upon, is also identical with the vessel, the still, the philosopher’s egg, etc. That becomes intelligible now.
Such is our philosopher’s primary position. He does not prove it; he does but distinctly state it; but he thinks it self-evident when it is distinctly stated. And there he leaves it.
Conclusion. There is a lamp within the lofty dome Of the dim world, whose radiance clear doth show Its awful beauty; and, through the wide gloom, Make all its obscure mystic symbols glow With pleasing light,—that we may see and know The glorious world, and all its wondrous scheme; Not as distorted in the mind below, Nor in philosopher’s, nor poet’s dream, But as it was, and is, high in the Mind Supreme.—ANON.
The terrestrial stone is the mystical Christ whom each may cause to be crucified and resurrected in himself, whereby he attains a kingdom of heaven on earth with those peculiar qualities that have been allegorically attributed to the philosopher’s stone.
Just as a furnace is used for a chemical preparation, so also a furnace is necessary for the preparation of the spiritual Philosopher’s Stone. This outer furnace is, however, the corporeal man, in which “the fire seeds of pure divinity itself are kindled by the essence of the soul, when he finds for it a hallowed and properly prepared vessel.
Rather a philosopher’s, a gentleman’s religion, is of a liberal and generous character; it is based upon honour; vice is evil, because it is unworthy, despicable, and odious.
And the power of rule that has been extolled as a magical effect of the Philosopher’s Stone lies in the harmonizing of the individual will with that of the world or with God’s will. In the new birth—so remarks Jane Leade casually—we acquire a magic power; this occurs “through faith, that is, through the harmony of our will with the divine will.
The color change of the substance is expressed by means of the change of garments, like peacock’s tail, rainbow. The process goes from black through gray to white, yellow, red, purple. The end is reached with purple. The wanderer at the end describes the virtues of the philosopher’s stone. We have already compared the great elixir with soma. Water of life,—elixir of life.
For this reason occult science is able to call the change due to such direct spiritual influence, a transmutation of the physical body, and this process represents what is called “working with the philosopher’s stone” by him who has a knowledge of these matters. He who knows these things, frees himself indeed from those concepts which have been limited by superstition, humbug and charlatanry.
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