isis unveiled: xiii (alchemy)

“Philo Judeas makes Saul say, that if he banishes from the land every diviner and necromancer his name will survive him.

One of the greatest reasons for it was the doctrine of the ancients, that no soul from the “abode of the blessed” will return to earth, unless, indeed, upon rare occasions its apparition might be required to accomplish some great object in view, and so bring benefit upon humanity. 

In this latter instance the “soul” has no need to be evoked. It sent its portentous message either by an evanesecent simulacrum of itself, or through messengers, who could appear in material form, and personate faithfully the departed.

The souls that could so easily be evoked were deemed neither safe nor useful to commune with. They were the soul, or larvae rather, from the infernal region of the limbo, the sheol, the region known by the kabalists as the eighth sphere, but far different from the orthodox Hell or Hades of the ancient mythologists. Horace describes this evocation and the ceremonial accompanying it, and Maimonides gives us particulars of the Jewish rite.

Every necromantic ceremony was performed on high places and hills, and blood was used for the purpose of placating these human ghouls. “I cannot prevent the witches from picking up their bones”, says the poet. “See the blood they pour in the ditch to allure the souls that will utter their oracles!” “Cruor in fossam confusus, ut inde manes elicirent, animas responsa daturas.”

“The souls”, says Porphyry, “prefer, to everything else, freshly-spilt blood, which seems for a short time to restore to them some of the faculties of life.” As materializations, they are many and various in the sacred records. But, were they effected under the same conditions as at modern seances?

Darkness, it appears, was not required in those days of patriarchs and magic powers. The three angels who appeared to Abraham drank in the full blaze of the sun, for “he sat in the tent-door in the heat of the day”, says the book of Genesis. The spirits of Elias and Moses appeared equally in daytime, as it is not probable that Christ and the Apostles would be climbing a high mountain during the night.

Jesus is represented as having appeared to Mary Magdalene in the garden in the early morning; to the Apostles, at three distinct times, and generally by day; once “when the morning was come” (John xxi. 4). Even when the ass of Balaam saw the “materialized” angel, it was in the full light of noon.”

H. P. Blavatsky

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