The theory of “force-correlation,” though it may be in the minds of our contemporaries “the greatest discovery of the age,” can account for neither the beginning nor the end of one of such forces; neither can the theory point out the cause of it. Forces may be convertible, and one may produce the other, still, no exact science is able to explain the alpha and omega of the phenomenon. In what particular are we then in advance of Plato who, discussing in the Timaeus the primary and secondary qualities of matter and the feebleness of human intellect, makes Timaeus say: “God knows the original qualities of things; man can only hope to attain to probability.” We have but to open one of the several pamphlets of Huxley and Tyndall to find precisely the same confession; but they improve upon Plato by not allowing even God to know more than themselves; and perhaps it may be upon this that they base their claims of superiority? The ancient Hindus founded their doctrine of emanation and absorption on precisely that law. The [[To On]], the primordial point in the boundless circle, “whose circumference is nowhere, and the centre everywhere,” emanating from itself all things, and manifesting them in the visible universe under multifarious forms; the forms interchanging, commingling, and, after a gradual transformation from the pure spirit (or the Buddhistic “nothing”), into the grossest matter, beginning to recede and as gradually re-emerge into their primitive state, which is the absorption into Nirvana — what else is this but correlation of forces?
Page 243
Science tells us that heat may be shown to develop electricity, electricity produce heat; and magnetism to evolve electricity, and vice versa. Motion, they tell us, results from motion itself, and so on, ad infinitum. This is the A B C of occultism and of the earliest alchemists. The indestructibility of matter and force being discovered and proved, the great problem of eternity is solved. What need have we more of spirit? its uselessness is henceforth scientifically demonstrated!
Thus modern philosophers may be said not to have gone one step beyond what the priests of Samothrace, the Hindus, and even the Christian Gnostics well knew. The former have shown it in that wonderfully ingenious mythos of the Dioskuri, or “the sons of heaven”; the twin brothers, spoken of by Schweigger, “who constantly die and return to life together, while it is absolutely necessary that one should die that the other may live.” They knew as well as our physicists, that when a force has disappeared it has simply been converted into another force. Though archaeology may not have discovered any ancient apparatus for such special conversions, it may nevertheless be affirmed with perfect reason and upon analogical deductions that nearly all the ancient religions were based on such indestructibility of matter and force — plus the emanation of the whole from an ethereal, spiritual fire — or the central sun, which is God or spirit, on the knowledge of whose potentiality is based ancient theurgic magic.
In the manuscript commentary of Proclus on magic he gives the following account: “In the same manner as lovers gradually advance from that beauty which is apparent in sensible forms, to that which is divine; so the ancient priests, when they considered that there is a certain alliance and sympathy in natural things to each other, and of things manifest to occult powers, and discovered that all things subsist in all, they fabricated a sacred science from this mutual sympathy and similarity. Thus they recognized things supreme in such as are subordinate, and the subordinate in the supreme; in the celestial regions, terrene properties subsisting in a causal and celestial manner; and in earth celestial properties, but according to a terrene condition.”
Proclus then proceeds to point to certain mysterious peculiarities of
Page 244
plants, minerals, and animals, all of which are well known to our naturalists, but none of which are explained. Such are the rotatory motion of the sunflower, of the heliotrope, of the lotos — which, before the rising of the sun, folds its leaves, drawing the petals within itself, so to say, then expands
them gradually, as the sun rises, and draws them in again as it descends to the west — of the sun and lunar stones and the helioselenus, of the cock and lion, and other animals. “Now the ancients,” he says, “having contemplated this mutual sympathy of things (celestial and terrestrial) applied them for occult purposes, both celestial and terrene natures, by means of which, through a certain similitude, they deduced divine virtues into this inferior abode. . . . All things are full of divine natures; terrestrial natures receiving the plenitude of such as are celestial, but celestial of supercelestial essences, while every order of things proceeds gradually in a beautiful descent from the highest to the lowest. For whatever particulars are collected into one above the order of things, are afterwards dilated in descending, various souls being distributed under their various ruling divinities.”
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
![How the South Saxons received Eadbert and Eolla, and the West Saxons, Daniel and Aldhelm, for their bishops; and of the writings of the same Aldhelm [705 A.D.] | Book 5 | Chapter 17](https://www.gnosticwarrior.com/wp-content/plugins/contextual-related-posts/default.png "How the South Saxons received Eadbert and Eolla, and the West Saxons, Daniel and Aldhelm, for their bishops; and of the writings of the same Aldhelm [705 A.D.] | Book 5 | Chapter 17")