Vol. 13 No. 9 - Saint Germain

Vol. 13 No. 9 - Saint Germain - March 1, 1970

INTERMEDIATE STUDIES IN ALCHEMY
IV
To Penetrate Matter

Ere we begin to school the alchemist in more advanced methods of producing the seeming miracles of love manifest right before his eye, we are duty-bound to make further exhortations calculated to prevent the spread of danger through the misuse of higher powers. What do you think the story of the Garden of Eden reveals to man if it does not reveal his disobedience to the divine mandates and his misuse of sacred power?

We will consider, then, the solidity of substance. Matter that presents so hard an appearance to the eye is actually composed of the whirling energies of Spirit. When the Higher Mind examines the nature of Spirit and makes known its findings to the mind of man, he becomes imbued with what we shall call his first awareness of the potential of the self to penetrate Matter.

Matter is no longer solid, but yields to the probing fingers of his mind and spirit. Its density can be calculated and comprehended by the self; and with the speed of light, the consciousness can reach out and pass through dense substance as easily as the swimmer cuts through the water with his arms in motion.

The more the individual becomes aware of the inner power of the self to sense the various shades of reality, the more his powers magnify. At this juncture, the astute and godly man is aware of the need to guard the way of the Tree of Life. <1> Gazing around him upon the world scene, he sees a mixture of good and evil and he knows within himself that in reality you can never blend the two; for whereas black and white may be mixed, their combination will always bring forth a gray tone.

In dealing with the human self, man has been convinced over the years that this blending of black and white is the true nature of man. It is almost as though mankind were stigmatized and hypnotized by the concept that the die of sin, like a die that is cast, is itself immutable.

It is to the shattering of this erroneous concept that I dedicate this rendering. Whereas the scriptures of the world are filled with admonishments against sin—and certainly the jangle and discord of the world bears witness to the diabolical inferno that can ignite in the consciousness of man—yet grace and mercy also appear, and beauty, together with the myriad and magnificent qualities of nature.

How, then, shall we distinguish between the darkness and the light as these take shape in mortal consciousness and combine in manifestation?

There are those who argue that the brilliance of the Absolute would lack definition without the tonal values that dilute the pure light into various shades of gray and even black. They say that the darkness is needed as a medium of contrast on which the light can appear.

Let me hasten to say that these individuals do not yet have the knowledge that the cosmic law would vouchsafe to them; therefore, let them hold their peace until they know whereof they speak. For they have not considered the introduction of the color spectrum and the emergence of the beautiful pastel hues radiantly functioning in the spiritual world without ever requiring a single shade of gray or black to delineate the many facets of the consciousness of God. Black is the absence of light and of the color-qualities of life, whereas white contains all of the rainbow rays as the prism clearly shows.

Let me say, then, that within the realm of the Absolute, within the goodness of God, within his power to create, lies a chromatic scheme so dazzling and so splendid as to literally propel the consciousness of man out of the socket of mortal vicissitudes. Why, then, do men and women tarry in the Troys of the denizens of darkness? I say it is through a common ignorance and the unfortunate spread of suspicion and doubt.

This distrust of the invisible yet all-powerful spiritual world by men and women is a strange phenomenon, for they are so easily persuaded to give their all in the cause of faithlessness. Contending that God is not and expounding and expanding upon their doubts, they never seem to realize that the energies that they use, if properly directed toward a higher faith, would produce the miracles of alchemy. And these tangible manifestations of the divine power would utterly convince them as to the rightness of the divine plan and ideal.

It has always been inconceivable to the many sincere and religious people that any man would succumb, as Faust did to Mephistopheles, and sell his soul to the forces of nihilism. But this is not so hard to understand if men will recognize that it is possible for faith and doubt to live side by side in the consciousness of the individual.

The presence of two opposing forces creates vacillation. Therefore in moments of faith, individuals are able to believe in the miraculous powers of nature and of alchemy; but when they allow projections of doubt concerning their own reality to be anchored within their consciousness, they are able to rationalize their selfish conduct.

Through habit, men use the energies of God to draw forth the elements of the good life which they desire. At the same time they take pleasure in preventing the manifestation of good in the lives of the innocent and those who may be far more virtuous than themselves.

Hence we warn of the degradations of witchcraft and black magic. Remember that the goal of spiritual alchemy is to create nobility in the soul and virtue everywhere, particularly in the realm of the self. For how can men extend to the boundaries of other lives that which they cannot manifest in their own?

Here lies the great error of the impatient black magician or the advocate of witchcraft. He is not willing to wait for the externalization of his own spiritual dedication and the release of the divine afflatus into the capsule of identity before exerting his energies on behalf of controlling the universe.

Now, this chapter is the last that I shall write in this vein. In succeeding ones it is my intent to release some very interesting keys to the students of the light. But cosmic law demands that I explain that the light must always be used to produce the fervent beauty of dedication to God, love for humanity, and those divine qualities that enable the soul to adhere to the tenets of the Great White Brotherhood.

When this is accomplished, we are certain that we will have not just a few students in our class on the science of alchemy—or the science of wondrous change, as our students have come to call it—but we will have many. And these many will also be forewarned and forearmed against the misuse of energy so that all of their earnest efforts will cooperate successfully in achieving the divine plan for the golden age oncoming.

Only the few are aware of the enormous effort being made in the higher reaches of cosmos to assist humanity in awakening from the lethargy of their long sleep in the realm of the human ego—that fantastic and complex forcefield of individuality out of which a god can be born and out of which can emerge monstrous forms of discord and confusion—to the domain of the Real Self that has locked within it, waiting to be released, the greatest secrets of all time.

Today is the Lord’s day. Today is the day of the God Self. The ages have not marred the power of him who has said, “I AM the same yesterday and today and forever.” <2> Therefore, be assured of a kindly response to those efforts which are made in hope, in faith, and in charity, for the greatest Masters function in this domain.

To be a mortal adept, to move mountains for the sake of greed and the aggrandizement of the human person, is as nothing. For he who has said, “Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you” <3>meant every word of it.

Right now, today, you stand upon the threshold of fulfillment in your lives as you realize the beauty of nobility so ably stated by Sir Galahad of old: “My strength is as the strength of ten, because my heart is pure.” <4>

Let us ready ourselves now for that purity which precedes the greatest alchemical manifestation.

For your advancement and achievement, I remain

Saint Germain

1. Gen. 2:9; 3:24; Rev. 2:7; 22:2.

2. Heb. 13:8.

3. Matt. 6:33.

4. Alfred Lord Tennyson, “Sir Galahad,” stanza 1.

[Taken from the book version, Saint Germain On Alchemy]

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