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As is well known the circle is placed on the bleeding left breast. In the old English ritual the touching with the point of an instrument (sword or the like) is proved “Because the left breast is nearest to the heart, so that it may be so much the more a prick in my conscience as it then pricked my skin.”] It does with the plumbline of its power measure the temple and inner court with

those who worship there. [The line in connection with the temple:

the “binding” on a carpet; an image of the curtain string in the 292 Hidden Symbolism of Alchemy and the Occult Arts holy of holies in Solomon's temple. “Just as this ribbon holds and closes the curtain, so an indissoluble bond unites and holds together all free and accepted Masonic brothers (also those who worship therein).” This is wisdom's key [Surveying, Geometry.] which will make our hands drop with sweet smelling myrrh upon the handles of the lock (Solomon's Song, V, 5). When now I opened your secret gate with this key, my soul failed within me and I had no strength in me, the sun of reason and the moon of my extended senses were confounded and vanished. I knew nothing by myself of the active properties of nature and the creature.

[384] “What have you seen as...?” “Nothing that reason can grasp.”] The wheel of motion stood still and something else was moved by a central fire, so that I felt myself turned into a bright flame.

Whereupon this word came to me: This is nothing else than the gate of my everlasting depths; can you stay in this fiery region, which is wisdom's dwelling and abode, in which it meets holy remote spirits and gives them a fiery principle? For if thou canst take heed such that thou comest hither at its order; then no secret shall be kept from thee. So far I have been permitted to approach the entrance to your house, where I must still stay until I hear further from you what is to be done. (L. G. B., I, pp. 17-19.) [As we hear it is therefore right to keep the spirit corrected and disciplined. “Why came ye... to subdue my passions—to subject my will....” We see two triads. A divine three (3 great lights), and then sun, moon and central fire, which second three can be called the lesser lights, as the “M. v. St.” appears as a central fire. If we remember that the didactic voice proceeds, according to this symbolism, from a fire or light (Wisdom), this light is identical with the M. v. St. in the function, and it is determined by exactly that. The central fire is naturally also the blazing star. This stands on the tapis between sun and moon and it is designed to illuminate the innermost space of the temple. From alchemy we are well acquainted with [Symbol: Sun], [Symbol: Moon] and an intermediate and mediating light, namely [Symbol: Mercury].

Section III. The Royal Art. 293 This light can be also symbolized as [Symbol: Star of David]. [385] To the alchemistic point of view correspond quite closely the three great lights of the Freiburg Ritual, God, man and St. John's light. This (the [Symbol: mercury]) is the intelligence and the talent in men which creates all science and shows us the truth.

It is “the only authority that the freemason has to recognize unconditionally, namely, the divine ordinance in his own heart, the celestial fire in his ego.”] Several weeks later Leade hears again the voice of wisdom. It said to her: “Separate thyself and withdraw from thy animal sensuous life, it is too coarse. I cannot appear till that is completely lost and vanished.” [The alchemistic separation (separatio) and the masonic taking off of parts of their clothing. I have already made the most necessary remarks about it. We have to be freed from the things which, as in the eclectic ritual “much retard the soaring of the spirit and chain man to the earth.” It has an expressly programmatical meaning (anticipating a later phase) when, e.g., the system of the Grand Lodge goes back, for the deprivation from the metal, to “the temple of Solomon that was built of fully prepared stones, just as they were brought, etc.,” so that no metal work was needed.] A short time after Leade is again driven to search after the secret being. Wisdom requires it to know itself apart from its creature existence. “Whereupon I was surrounded by gently burning flames that consumed and burned all thistles, thorns and accursed fluxes [the ‘superfluities’ of alchemy] which would put themselves forward.... Therefore [386] Wisdom let her voice be heard and said: ‘O thou troubled spirit, I am now come to tell thee what was required of thee, as I have not refrained from saying to thee, even at the beginning of my discourse with thee, what it would cost thee to attain this key. [First programmatically shown. The actual process will then follow.] I say to thee, God requires a sacrifice of thee. Understand me then, thou hast an earthly element that has spread and covered [Like a garment.] thee, and consequently 294 Hidden Symbolism of Alchemy and the Occult Arts has got the upper hand and mastery of thee; these thrones and powers [king or father figure] must, however, be overthrown and their place found no more. Thou hast deeply mourned that thou hadst to do without the ever near communion or union with God thy Creator, [Only the masters sit near the sun.] but be not surprised at that. The cause lies here in complete extinction because you are not yet deceased and dead completely in the mystical manner. [Complete extinction first results in the third degree.] This is the first baptism that you must experience, but ah, how many have rushed into this too abruptly, because they have not given their earthly selfishness a single mortal blow right to the heart. [The circle or sword placed on the left breast alludes merely to the process of the clearing of conscience.

Here the whole ego is not yet annihilated.] So I recommend to thee my flaming sword. Be courageous and let it achieve complete execution in the field of nature [The weed in the field is exterminated where, as Jane Leade frequently says, ears of [387] corn are to grow.] or banish completely all young or old, and turn from life toward death whatever in you does not bear my mark and name that is my image.’ ” [From this the psychological sense of the countersign is recognized. In connection with the

field we are reminded especially of Shibboleth (Judges XIII, 6:

The Ephraimites who could not speak it had to die). Leade often mentions the Ephraimites. Directly pertinent to the above passage is, of course, Revelations, passim.] (L. G. B., I, pp.

21 ff.) The earthly is, as it were, to be sacrificed to God as a burnt offering or melted away in a fiery furnace, in a vessel of the purest metal. [Probably it will not be superfluous to remark that in the Bible the first worker in all kinds of metal was Tubal Cain, whose name is a password.] Jane Leade finds “the conditions or circumstances which thou [Wisdom] requirest of me to be very hard; especially do I find myself still dwelling in the offspring of a mortal shadow, where whole millions of spirits tempt me and employ all their ability and strength to hinder and Section III. The Royal Art. 295 hold me back from the high and noble exaltation and aspiration, [The seductive and restraining voices in the circuitous way or on the way to the Lodge according to the eclectic ritual. The band corresponds to the mortal shadow.] while I, alone and seeing the receptacle and fire before me, stood in thought about it and pondered the matter, and was willing, like Isaac, to ask, But where is the lamb? [The apron is of lamb's fleece.] She [Sophia = Wisdom] answered my unspoken question with these [388] words: You yourself must be the paschal lamb that shall be slain.

Thereupon I was instructed to say or to beg: Then give yet this life pulse a stroke so that it may completely return. And as I stretched out my neck, so to speak, to the love flaming sword, I felt that a separation or beheading had taken place. [Note the baring of the neck, the guttural and its meaning given according to the content of the old form of oath. The fate of the traitor befalls the man who is slain at this point; he has been a traitor to the inner true man. It is here the place to bear in mind the descending scale of marks (guttural, pectoral, stomachal). Man is to be transmuted on rectangular principles, or in the language of alchemy, is to be tinctured with the divine tincture. This tincturing seizes first the most spiritual and advances steadily until the whole man is transformed. The trichotomy corresponds to the Platonic (and alchemistic) tripartite division of the powers of the soul. Plato distinguishes the reasoning soul, which he places in the head, the intellectual in the breast, and the affective in the abdomen. The entire soul, even the vegetative, is to be illuminated by the highest light. If we assume that it is more than a pretty picture, Staudenmaier's view becomes of interest, namely that man may have an extraordinary spiritual perfection in bestowing consciousness through practice upon the centers that ordinarily work vegetatively without consciousness. In this way he gains power over a whole army of working powers that otherwise escape him. Staudenmaier's own experiences teach [389] that all the dangers of introversion are connected with such a 296 Hidden Symbolism of Alchemy and the Occult Arts training, and it may easily happen that we are defeated by the spirits that we invoke, instead of becoming their masters. The absolute mastery of the rational ego is, however, evidently the foundation of the ethical work of perfection. Kenning's doctrine is related to the theories of Staudenmaier.] Oh, how sweet and pleasant it is to perceive the life blood flowing into the fountain of the same divinity from which it came.” Whereupon wisdom opened more of her secrets to her. (L. G. B., I, p. 24.) It may be that this is the most suitable place to mention another series of visions (apropos of the building of the tabernacle, L. G.

B., I, pp. 24 ff.): “It [the holy ark] is an impregnable fortress and tower, so go thou not out [so says Wisdom], but bind thyself and ally thyself here as a disciple, to hold out to the end, then thou wilt be learned in the lofty spiritual art of the everlasting mystery, and be instructed how this incomparable composition or medicine of the healing elixir and balsam of life is prepared.

Above all thou must enter a bond of silence and vow to reveal it to no one outside of your fellow learners, who are called together near and with you, to work at this very art. [I hardly need to mention the duty under oath, but will only call attention to the group of the three virtues of the newly entering: attentiveness, silence, fidelity.] Further thou must completely bide the definite time and year of it, in all fidelity and patience indefatigable, [390] until thou succeedest in making this oil as well, and preserve it in the beautiful snow-white alabaster box of consummate nature, and art as fit and perfect as thy instructress.” I continue in the earlier series of forms. Jane Leade is required by wisdom to follow her. “But all of a sudden I was surprised by a mighty enemy, who pressed me hard while he accused and complained that I was breaking the laws of nature, to which I was still bound because I had an external body, for whose elemental wants I must take reasonable care,... as all my neighbors in the world did, who were under the rule of the grand monarch of the [worldly calculating] reason, under whose scepter everything Section III. The Royal Art. 297 must mortify what lives in the sensual animal life....” [The man who lives only for the satisfaction of physical needs cannot serve our purpose.... There is a higher life than that to which millions are chained like an animal. To this higher life the Master is to devote himself, and to it he is metaphorically initiated in the admission. Common nature, the prince of this world, strives against these requirements.] “Yes,” says the prince of the earthly life, “how wilt thou turn aside from my laws and throw thy brother's yoke from thy neck?” Leade turns to her mother, Wisdom, who promises her to take God's advice how the enemy could be driven away. The proof should be that they were traitors to the crown, to honor, and to the lordship of the lamb; they would soon be handed over to justice. (L. G. B., I, pp. 27 ff.) [Cf.

on the one hand, in connection with “accused and complained,” [391] think of the murderer of the royal architect. As this is the inner man, both belong together. The “prince of this world” turns the tables on his accusation; psychologically quite justifiably.] After various exhortations Jane Leade receives from Wisdom a book which she, Wisdom, must read from, “in order to explain to you one letter after another, [Spelling.], especially you do not yet know the number which makes up your new name. And as long as you do not see that, what kind of right and title can you advance for the rest of the entire mastery that is developed there?” (L. G. B., I, p. 36.) It refers to a transmutation of the man, which cannot happen all at once; “so highly important a change, that it could not take place without a passing through many distant degrees.” (L. G. B., II, p. 78.) We come to a section that is inscribed, “The Magic Journeys.” [Probably I shall hardly need now to refer to the meaning of the journey.] It contains all the other phases of the mystical work.

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