Pike discusses several points within this next lesson, but much of them revolve around the conflicting ideas between Christianity and the esoteric concepts that came from Alexandria and so forth. Of course one of the more outstanding ideas can be seen in his statement, “Christianity should not have hated magic; but human ignorance always fears the unknown.” And we still see this battle played out today, with many religions continuing to believe esoteric instructions are somehow evil. Oh how little have things changed:
At the bottom of magic, nevertheless, was science, as at the bottom of Christianity there was love; and in the Evangelic Symbols we see the incarnate WORD adored in its infancy by three magi whom a star guides (the ternary and the sign of the microcosm), and receiving from them gold frankincense, and myrrh; another mysterious ternary, under the emblem whereof are allegorically contained the highest secrets of the Kabala.
Christianity should not have hated magic; but human ignorance always fears the unknown. Science was obliged to conceal itself, to avoid the impassioned aggressions of a blind love. It enveloped itself in new hieroglyphs, concealed its efforts, disguised its hopes. Then was created the jargon of alchemy, a continual deception for the vulgar herd, greedy of gold, and a living language for the true disciples of Hermes alone.
Resorting to Masonry, the alchemists there invented Degrees, and partly unveiled their doctrine to their Initiates; not by the language of their receptions, but by oral instruction afterward; for their rituals, to one who has not the key, are but incomprehensible and absurd jargon.
Among the sacred books of the Christians are two works which the infallible church does not pretend to understand, and never attempts to explain,–the prophecy of Ezekiel and the Apocalypse; two cabalistic clavicules, reserved, no doubt, in Heaven, for the exposition of the Magian kings; closed with Seven seals for all faithful believers; and perfectly clear to the unbeliever initiated in the occult sciences.
For Christians, and in their opinion, the scientific and magical clavicules of Solomon are lost. Nevertheless, it is certain that, in the domain of intelligence governed by the WORD, nothing that is written is lost. Only those things which men cease to understand no longer exist for them, at least as WORD; then they enter into the domain of enigmas and mystery.
The mysterious founder of the Christian Church was saluted in His cradle by the three Magi, that is to say by the hieratic ambassadors from the three parts of the known world, and from the three analogical worlds of the occult philosophy.
In the school of Alexandria, Magic and Christianity almost take each other by the hand under the auspices of Ammonius Saccos and Plato. The dogma of Hermes is found almost entire in the writings attributed to Dionysius the Areopagite. Synesius traces the plan of a treatise on dreams, which was subsequently to be commented on by Cardan, and composes hymns which might serve for the liturgy of the Church of Swedenborg, if a church of illuminati could have a liturgy (Albert Pike, Morals and Dogma, 1871, p. 730-731).
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