This talk by Charles Fillmore is quite long—about twice as long as his usual, so I am going to break it into two parts. In the first, I will define the word, transmutation (something he does not do), and give you the gist of what Charles means by transmutation. Hint: it’s spiritual (first and foremost), not necessarily material.
In the second part, I will give you a synopsis of a metaphysical interpretation of Jesus’ first miracle, that of turning water into wine during the wedding at Cana in Galilee. Charles provides us an excellent and lengthy interpretation with lots to mull over.
Let’s get started.
Transmutation, according to the dictionary, means to change or alter in form, appearance, or nature, especially to a higher form. I feel certain that this is the meaning Charles had in mind, as he stated in his talk, “Divine Power.” He discussed at length his belief that in order to be fully spiritual that we must plug into our power source on a regular basis. When we do this, we are imbued with many powers of our own which we didn’t know we possessed—discernment, understanding, and in a biological sense, an ability to change our own body processes for enhanced health and well being.
Charles begins the talk with details of the wedding in Cana that I had never thought about. Bottom line: Jesus was not a wine maker and most likely knew that drinking excessive amounts of wine are not healthy habits for our body. Charles clearly feels the story is a metaphor for something highly spiritual, and I agree with him.
He then reminds us that every incident in the Bible symbolizes “some process that is going on in the activity of Spirit, soul, and body.” One might even go so far as to propose that most of the stories are about transmutation (or possibly transformation or even evolution or regeneration, described below) of some kind. So the story of Jesus’ first miracle is about a change taking place in man’s regeneration (Fillmore does not define this term here, but in the Revealing Word it is defined as: a change in which abundant spiritual life, even eternal life, is incorporated into the body. The transformation that takes place through bringing all the forces of mind and body to the support of the Christ ideal. The unification of Spirit, soul, and body in spiritual oneness.) Incidentally, Charles Fillmore was very interested in the concept of regeneration and it eventually became a theme in many of his writings. Charles tells us in this manuscript, Transmutation, “Jesus Christ was a type of regenerate man, and in all of these symbolical pictures which we have of his life, there was a representative in these symbols of what is taking place in the mind and body of the man.”
Charles then does something in this talk that is unusual for him. He gives us a process for our own regeneration based on his observation of the components of the story of the wedding at Cana.
• Step One. Perceive a need.
• Step Two. Invent a solution in the mind—a solution to meet the need.
• Step Three. Make a model of the solution that was first invented in the mind. Another way of saying this is, according to Charles, make the solution manifest in the outer.
Seems simple, doesn’t it? It could be, but in Part Two, Charles explains that this process works in the spiritual realm only if we are “charged up” by Spirit first. I will close Part One with a quote from Charles that I felt was very important.
“But, intuition, the soul, the woman in us, indicates to us that we have the power. The important point is to see to it that we do not oppose or resist the activity of the soul and the mental power in the activity of outer things. We must bring ourselves right up to the activity in the realm in which we live. We must feel, in the body, the change we conceive as true in the spiritual realm.”
Though this last paragraph certainly appears rather cryptic, some of the terms and ideas will reappear in Part Two. They will be much clearer then.