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wherein the Eternal Self-existent dwells, and may there be finally approached, but with due solemnity

, and sanctity of life. But Psellus, in his luminous commentary on the Chaldaic Oracles, further declares that there is no other means of strengthening the vehicle of the sold but by material Rites; and Plato, in the first Alcibiades, calls the magic of Zoroaster the service of the gods; and the use of this magic, in the words of the above Psellus, is as follows: --- To initiate or perfect the human soul by the power of materials here on earth; for the supreme faculty of the soul by the power of materials here on earth; for the supreme faculty of the soul cannot by its own guidance aspire to the sublimest institution, and to the comprehension of Divinity: but the work of Piety leads it by the hand of God, by illumination from thence. Synesius, likewise, in his Treatise on Providence, bears witness to the efficacy of Divine Works; and the Emperor Julian, in those arguments of his preserved by Cyril, shows that without such assistance the Divine union is neither effected not rightly understood: and all the accounts we read of the Eleusian Mysteries, in addition to the witness of these philosophers, confirms that Wisdom was the offspring of a vital experiment into nature, by certain arts and media producing the central efficient into conscious being and effect. If you investigate rightly, says Archytas, discovery will be easy for you; but if you do not know how to investigate, discovery will be impossible. It is the more to be regretted and wondered at, on account of the importance attached to this discovery, that the Initiated were so profoundly silent upon these means; since mankind in general would seem to have been precisely in this predicament, they have not known how to investigate; and were it not for these scattered innuendoes and acknowledgments of an Art, we might well continue in ignorance to despair of their hidden ground: at all events, seeing how far we fall short of the perception in this life; either believing, we might regard the ancients as beings superiorly endowed; or otherwise disbelieving, deny, as many have done, the validity of their assertions. Yet as the case now stands involved in mystery, will it not be unjust to do either? For, being ignorant of the method, how should we presume to test the truth of this philosophy? Equally, also, will it not be incurious to yield an implicit faith? Let us inquire now, therefore, if fortunately a ray of light be left to guide us, whether it be possible to approach to a recollection of this ancient experiment, that we may become better judges of its merits; and lest gaining nothing by a tacit assent, and proving nothing by mere skepticism, we should deny something, and bolt ourselves continuously out from the sanctuary of truth in nature. And here we would engage the reader’s attention for a brief interval (weighing well the substance of philosophical assertion against modern pride an our growing indifference), to consider the ground of this Hermetic mystery, and whether there be still an entrance open, as there was once said to be, to the shut palaces of Mind. Let us descend into ourselves, and believe in ourselves if we be able, that that which we are is worthy of our investigation; and we may discover, as we proceed, by their traditional light unfolding it, that the Wisdom of the ancients was not the outward, adventitious acquisition or vain display which it has been supposed to be, but a very real, substantial, and attainable good. A spontaneous revelation of truth, if it was ever indeed enjoyed at all without experimental research, after the Hebrews ceased; nor was it longer possible for all, nor at every time, to partake of the Divine communion. This, therefore, as the Platonic Successor remarks, our philanthropic lord and father, Jupiter, understanding, that we might not be deprived of all communication with the gods, has given us observation through Sacred Arts, by which we have at hand sufficient assistance (46). Here, then, we take up our clue to weave onward as we proceed, unraveling the Mysteries by their traditional light. He objects encountering this research may, as we before said, be appalling to some, nugatory to others, and, at first view, too opposed we fear to the opinions of all; but if, by chance, a less oblivious soul or intellect, more allied than ordinary to antecedent realities, should find familiar scenes recur, thrilling into reminiscence, as of some long past life forgotten; let such a one believe, and his faith will not betray him, the road whereon we are journeying is towards his Native Land.