THE STAR OF LIFE: The international
symbol for medical service features the Rod of Asclepius, the Greek hero-god of
healing. Orphaned at birth, he was nurtured by the wise centaur Chiron, who
taught him therapeutic arts. Some say that he could revive the dead with an
elixir of Gorgon blood given by Athena; others say he found the herb of
immortality in the mouth of a snake. Alarmed by the disruption of natural order
and offended that Asclepius was accepting gold for resurrections, Zeus killed
him by lightning strike then raised him to the stars. His wand suggests
transformative powers and new life, as snakes shed their skin to grow. There
are parallel images in the book of Exodus, when Moses competes with Egyptian
sorcerers in a magic war, and in the book of Numbers, when Moses posts a
serpent in the wilderness to cure the affliction of the people.
The hilltop sanctuary of
Asclepius was surrounded by a wide grove; birth and death were forbidden in the
area. The sick and wounded could bathe in hot and cold springs, swim in the
ocean, exercise in the gymnasium, walk with philosophers in the gardens, relax
with a massage, or enjoy music, poetry recitals, and dance performances in the
theatre. Guests stayed in a dormitory that included fine dining. Priests in the
Temple could fix broken bones, heal infected cuts and sores, alleviate pain
with plants and roots, and remedy other ailments. They were best known for
dream interpretation. The entrant was required to fast, burn incense, and ritually
offer a cock. After ingesting an
entheogen, the patient would enter a labyrinth leading to an abaton or adyton (“restricted area”) to sleep with tame non-poisonous snakes.
This incubation would often produce an instant cure. Dreams and hallucinatory
visions were reported to the priests, whose analysis formed a prescription for
treatment. No fee was necessary, though those who had the means were expected
to support the Temple.
V.I.T.R.I.O.L.:
An acronym for the motto Visita Interiorem Terrae Rectificando
Invenies [Occultum] Operae Lapide which translates “Enter the cave with
virtue, and you will find the [hidden] Philosopher’s Stone.” It sometimes includes the
suffix U.M. for Veram Medicinam, the
true medicine. It is an exhortation to contemplative inquiry and yogic meditation for the purpose of
character transformation and spiritual evolution. It is inscribed in the outer
ring of the emblematic mandala of Basil Valentine (1659), a symbolic depiction
of the alchemical work and secret of Creation described in the eighth-century
Arabic text, the Tabula Smaragdina, also
called the Emerald Tablet of Hermes Trismegistus.
The left and right hands of God
appear in benediction: the idea of duality-in-unity is also suggested in the
two-fingered gesture that indicates a spiritual and terrestrial bond. According
to Hermetic wisdom, there is an eternal
and harmonious relationship between macrocosm and microcosm: as above,
so below. Therefore, the astronomical imagery at the top is complementary to
the heraldry of the lower region. The reward of the work is the elixir of Life,
the water of immortality from the paired opposites of the solar orb and lunar
sphere mixed in the chalice. The image is of unity-in-duality and mirroring
(the moon reflects the light of the sun). Surrounding the goblet are Mars as
infancy, Jupiter as maturity, Venus as life from birth to death, and Saturn as
time and the cycle of perpetual renewal. Mercury is the unifying element, not
only between the masculine and feminine principles and their blended child, but
also between the heavenly realm and the worlds below. Further down, there are three shields chained
together and unified by the inner ring. The first is a double-headed eagle,
looking both heavenward and toward the Earth. The second is a heptagram, a
7-pointed star that represents the seven planets, the seven days of the week,
the seven liberal arts and sciences, the seven chakras, and the seven steps of
the alchemical Magnum Opus. It is topped by a globus cruciger, an imperial globe that binds the spiritual and
material, the astral and the Earth. The third shield features a lion, the
night-aspect of the sun and king of the beasts. Taken together, these three
shields represent the Spirit (Brahman
without form and with form), the realized and perfected soul (the mind as both
heart and intellect) born between Earth and the Heavens, and the life of the body and its animal nature; they also represent
three minerals of the Great Work: mercury (as air), salt (as earth), and
sulphur (as fire).
Philosophia Reformata (1622) and Viridarium
Chymicum (1624): Dissolution and
Darkness.
The Green Lion is an enigmatic
icon of alchemical symbolism. First, as the element of fire, it represents a
burning desire to attain the brilliant sun of Truth and a soul of Wisdom. But
green indicates immaturity; the aspirant is earthy, ruled by animal impulses
and sensuality. Therefore, raw vitality must be tamed, or the light will be
defeated by brute ignorance and vain action. The Light of Spirit in the soul is
like the sun mirrored by the moon. It is inadequate to observe only the surface
reflection; half the lunar image is immersed and out-of-sight. A sincere
passion for illumination is best directed toward self-mastery. The devouring
lion can reach the sun but must descend to the hidden depths and an inner work of
the seven chakras, depicted here as seven hexagrams. The urge to perfection requires
not only an absorption of the limitless source of Life, but also a temporary
decline into darkness like the solar year between the Autumnal Equinox and the
Winter Solstice. There is blackening and long nights, but the light will be
reborn and again brightly shine.
This dark night of the soul is
called the nigredo in the alchemical
color scheme that includes albedo
(whitening) and rubedo (reddening).
This is a problematic and dangerous time of chaos, confusion, despair, and
inertia. Endurance is the best strategy, as shown by the stance of the old artist
in the cave with a crow of clear-sightedness. There is no quick-fix; only
solitary inquiry and mindful adaptation that leads to an evolution of soul and
victory of Spirit, represented by the wingéd cherubs above the man and the divided
Earth. He is aided by the air element, the breath of God; the fire element helps
a purification of wild passion. The natural light of seven stars illumines the
path. By hatha yoga, the body is
disciplined through detachment from the senses; food and drink must be moderate
and correct. Stimulants such as nicotine and caffeine are avoided. By tantric yoga, the sexual impulse is
controlled in periods of abstinence; conditioned habits and prejudiced
attitudes are restrained. By karma yoga,
there is material security from right intention, right action, and right
prosperity. The alchemical work is a quest for freedom, peace, and joy. By bhakti yoga, the aspirant is dutiful,
altruistic, and loyal; mercy grows by withdrawal of blame from exaggerated
expectations and wrong assumptions about oneself, others, society, and nature.
By mantra yoga, words are truthful
and gossip avoided. Ethical action follows the virtuous thought of jnana yoga. There is an acceptance of
limitations and the failures of idealism. By raja yoga, false identity dies. Apathy, doubt, sloth, greed, envy,
anger, and pride is remedied.
The Chamber of Reflection: The first trial of Masonic initiation in
Truth, Wisdom, and Light is solitary confinement in a dark room painted black.
The blindfolded newcomer is seated at a small table facing a mirror. The walls
are marked with the four elements, the four seasons, and gloomy emblems: a
skeleton with a banner inscribed with V.I.T.R.I.O.L., a cock painted above a
flag advising: Vigilance and
Perseverance, See the Light! There are other warnings: If you care about human distinction, go away! If your curiosity brings
you here, leave! If you are afraid, renounce! At the table, there is a
candle, indicative of the soul’s weak light. A skull and hourglass are
reminders of mortality. A scythe is also a symbol of death, but also harvest; bread and water are reminders for an austere lifestyle. There are three vials: mercury, salt, and sulphur; these are signs of the alchemical
work. There is an ink-stand expressing mineral existence, ink from the
vegetable kingdom, and a goose-feather pen from the animal realm. Before the recruit is accepted, he must
answer three questions: what are your duties to God? What are your duties to
yourself? What are your duties to humanity? The final direction is to complete
a last will. Then, with a ring of the bell, the candidate proceeds from the
womb of rebirth to the next trial.
A similar method was
employed by Pythagoras at Crotona. The novitiate was first observed in athletics and social interactions.
Humor was considered especially virtuous. Before initiation, there was first a
testing in a “haunted” cave; the beginner was expected to solve a symbolic
puzzle, then faced mocking and ridicule in assembly. If these trials were
passed successfully, the neophyte was
then allowed to listen to lessons for two to five years in absolute silence: no
questions, no objections, no discussion. Pythagoras taught mathematics,
geometry, music, and astronomy from behind a curtain. The second step was a monastic
life with vegetarian diet and direct teachings on cosmic evolution, the unity
of existence, the patterns of eternity, astrological symbolism and
correspondences, the interrelation of macrocosm and microcosm, and ethics. The third step of perfection included lessons on
esoteric psychology and the immortality of the soul; these teachings were given
at night by the seaside or in a sanctuary with rituals. In the fourth step,
adepts were expected to act in the world with purity in body, virtue in heart,
and truth in intellect.
The school at Crotona had both monastics (Pythagoreans)
and householders (Pythagorists). The common goal was individual perfection and knowledge
of the changeless Truth in the world of appearances. They were devoted to the solar
Apollo, whose marriage with Mneomsyne (Memory) brought forth nine daughters,
whom we call Muses: Euterpe (Music), Calliope (Epic Poetry), Terpsichore (Dance),
Polyhymnia (Hymns), Erato (Love Songs), Melopmene (Tragedy) Thalia (Comedy),
and Urania (Astronomy). The cure for ignorance and confusion required methodical study that revealed a plan and purpose of Creation and
self-discipline that produced the peace and harmony of integrity. Their day
began with a solitary walk among groves and a Temple; they avoided crowds so soon after waking from sleep. Their morning conference would include songs, dance, dream
interpretation, and a breakfast of honey. This was followed by massage and
physical activity including wrestling, weightlifting, and running. After lunch
with guests, small groups would walk and converse on philosophical topics.
After a bath and burning frankincense, they ate supper, sang songs, and listened
to readings and recitations of precepts for perfection. The day ended with
retirement to private study. Pythagoras considered food, exercise, music,
and poetry as medicine.
These ideals were preached in the Renaissance by Theophrastrus Phillipus Aureolus Bombastus von Hohenheim, also known as Paracelsus. He was contemptuous of professional cliques that rewarded incompetence, which provoked hostility wherever he traveled. In his view, a doctor must be a priest and an astronomer, and the greatest act of service is to help others maintain a strong mind in a strong body. Paracelsian medicine is founded on knowledge of physics and psyche with special attention to food and sex, alchemical study of minerals and plants, astrology, virtue, and skillful means. These ideas were absorbed by the Rosicrucians, whose vows are simply: 1) cure the sick, 2) request no payment, 3) follow local customs in dress, 4) meet once a year, 5) find a successor, and 6) protect the secrets of the Order for 100-years.
These ideals were preached in the Renaissance by Theophrastrus Phillipus Aureolus Bombastus von Hohenheim, also known as Paracelsus. He was contemptuous of professional cliques that rewarded incompetence, which provoked hostility wherever he traveled. In his view, a doctor must be a priest and an astronomer, and the greatest act of service is to help others maintain a strong mind in a strong body. Paracelsian medicine is founded on knowledge of physics and psyche with special attention to food and sex, alchemical study of minerals and plants, astrology, virtue, and skillful means. These ideas were absorbed by the Rosicrucians, whose vows are simply: 1) cure the sick, 2) request no payment, 3) follow local customs in dress, 4) meet once a year, 5) find a successor, and 6) protect the secrets of the Order for 100-years.
The Cave of the Adepts (Cabala
1614) and the Mons Philosophorum
express the alchemical work from beginning to end. In the first illustration, a
blindfolded man is hunting at the base of a mountain. The four elements combine
in the 12 signs of the solar year. The three steps of transformation are
represented by three plateaus. Venus and Saturn stand on the first hill; Mars
and Jupiter stand on the second hill; the Sun and the Moon stand on the third,
with Mercurius dancing in-between on the peak. He holds both a caduceus, which
represents the work of the chakras, and a seven-pointed star, which represents
the perfected soul. Seven steps lead into a cave representing the inner effort
of uniting opposites by the heat of fire; a white eagle spreads its wings and
symbolizes rebirth in the Spirit.
The second illustration can also be divided into
three regions. At the base, hoodwinked sophists are hunting rabbits, animals
associated with the renewal of life, while a mature naked man stands in the archway
of a cave. A cock is in its nest. The wall prevents counterfeit knowledge and
conforming stupidity from ascending to the peak. At the second level, there are
two guardians of the treasure-hard-to-attain who must be defeated: a dragon
representing the problems of evil and a lion representing the problems of
wisdom. A black crow and a white eagle are perched above the entrance to the
high tower, where an alchemist is harvesting the elixir of immortality and a
perfect star from a vessel mixed with the essence of the Sun, the Moon, and
Mercury. A furnace combines the elemental fire and water into steam which
calcinates the three minerals of the Great Work: mercury, salt, and sulphur.
There is a small home at the peak, topped by the globus cruciger which binds the material and the spiritual, the
terrestrial and the astral. It is capped by a crown, the prize of reconciling
complementary opposites, the seal of godhead unifying what is below with what
is above, and the sign of Light.
