1

Introduction
We take great pleasure in presenting to the attention of students and investigator of the Secret Doctrines this little work based upon the world-old Hermetic Teachings. There has been so little written upon this subject, not withstanding the countless references to the Teachings in the man works upon occultism, that the man earnest searchers after the !rcane Truths will doubtless welcome the appearance of this present volume. The purpose of this work is not the enunciation of an special philosoph or doctrine, but rather is to give to the students a statement of the Truth that will serve to reconcile the man bits of occult knowledge that the ma have ac"uired, but which are apparentl opposed to each other and which often serve to discourage and disgust the beginner in the stud . #ur intent is not to erect a new Temple of $nowledge, but rather to place in the hands of the student a %aster-$e with which he ma open the man inner doors in the Temple of % ster through the main portals he has alread entered. There is no portion of the occult teachings possessed b the world which have been so closel guarded as the fragments of the Hermetic Teachings which have come down to us over the tens of centuries which have elapsed since the lifetime of its great founder, Hermes Trismegistus, the &scribe of the gods,& who dwelt in old 'g pt in the da s when the present race of men was in its infanc . (ontemporar with !braham, and, if the legends be true, an instructor of that venerable sage, Hermes was, and is, the )reat (entral Sun of #ccultism, whose ra s have served to illumine the countless teachings which have been promulgated since his time. !ll the fundamental and basic teachings embedded in the esoteric teachings of ever race ma be traced back to Hermes. 'ven the most ancient teachings of *ndia undoubtedl have their roots in the original Hermetic Teachings. +rom the land of the )anges man advanced occultists wandered to the land of 'g pt, and sat at the feet of the %aster. +rom him the obtained the %aster-$e which e,plained and reconciled their divergent views, and thus the Secret Doctrine was firml established. +rom other lands also came the learned ones, all of whom regarded Hermes as the %aster of %asters, and his influence was so great that in spite of the man wanderings from the path on the part of the centuries of teachers in these different lands, there ma still be found a certain basic resemblance and correspondence which

2
underlies the man and often "uite divergent theories entertained and taught b the occultists of these different lands toda . The student of (omparative -eligions will be able to perceive the influence of the Hermetic Teachings in ever religion worth of the name, now known to man, whether it be a dead religion or one in full vigor in our own times. There is alwa s certain correspondence in spite of the contradictor features, and the Hermetic Teachings act as the )reat -econciler. The lifework of Hermes seems to have been in the direction of planting the great Seed-Truth which has grown and blossomed in so man strange forms, rather than to establish a school of philosoph which would dominate, the world.s thought. /ut, nevertheless, the original truths taught b him have been kept intact in their original purit b a few men each age, who, refusing great numbers of halfdeveloped students and followers, followed the Hermetic custom and reserved their truth for the few who were read to comprehend and master it. +rom lip to ear the truth has been handed down among the few. There have alwa s been a few *nitiates in each generation, in the various lands of the earth, who kept alive the sacred flame of the Hermetic Teachings, and such have alwa s been willing to use their lamps to re-light the lesser lamps of the outside world, when the light of truth grew dim, and clouded b reason of neglect, and when the wicks became clogged with foreign matter. There were alwa s a few to tend faithfull the altar of the Truth, upon which was kept alight the 0erpetual 1amp of Wisdom. These men devoted their lives to the labor of love which the poet has so well stated in his lines2
"O, let not the flame die out! Cherished age after age in its dark cavern--in its holy temples cherished. Fed by pure ministers of love--let not the flame die out!"

These men have never sought popular approval, nor numbers of followers. The are indifferent to these things, for the know how few there are in each generation who are read for the truth, or who would recogni3e it if it were presented to them. The reserve the &strong meat for men,& while others furnish the &milk for babes.& The reserve their pearls of wisdom for the few elect, who recogni3e their value and who wear them in their crowns, instead of casting them before the materialistic vulgar swine, who would trample them in the mud and mi, them with their disgusting mental food. /ut still these men have never forgotten or overlooked the original teachings of Hermes, regarding the passing on of the words of truth to those read to receive it, which teaching is stated in The $ balion as follows2 &Where fall the footsteps of the %aster, the ears of those read for his Teaching open wide.& !nd again2 &When the ears of the student are read to hear, then cometh the lips to fill them with wisdom.& /ut their customar attitude has alwa s been strictl in accordance with the other Hermetic aphorism, also in The $ balion2 &The lips of Wisdom are closed, e,cept to the ears of 4nderstanding.&

3
There are those who have critici3ed this attitude of the Hermetists, and who have claimed that the did not manifest the proper spirit in their polic of seclusion and reticence. /ut a moment.s glance back2 over the pages of histor will show the wisdom of the %asters, who knew the foll of attempting to teach to the world that which it was neither read or willing to receive. The Hermetists have never sought to be mart rs, and have, instead, sat silentl aside with a pit ing smile on their closed lips, while the &heathen raged noisil about them& in their customar amusement of putting to death and torture the honest but misguided enthusiasts who imagined that the could force upon a race of barbarians the truth capable of being understood onl b the elect who had advanced along The 0ath. !nd the spirit of persecution has not as et died out in the land. There are certain Hermetic Teachings, which, if publicl promulgated, would bring down upon the teachers a great cr of scorn and revilement from the multitude, who would again raise the cr of &(rucif 5 (rucif .& *n this little work we have endeavored to give ou an idea of the fundamental teachings of The $ balion, striving to give ou the working 0rinciples, leaving ou to appl therm ourselves, rather than attempting to work out the teaching in detail. *f ou are a true student, ou will be able to work out and appl these 0rinciples--if not, then ou must develop ourself into one, for otherwise the Hermetic Teachings will be as &words, words, words& to ou. TH' TH-'' *6*T*!T'S.

he !ermetic "hilosophy
" he lips of #isdom are closed, e$cept to the ears of %nderstanding" -he &ybalion.

+rom old 'g pt have come the fundamental esoteric and occult teachings which have so strongl influenced the philosophies of all races, nations and peoples, for several thousand ears. 'g pt, the home of the 0 ramids and the Sphin,, was the birthplace of the Hidden Wisdom and % stic Teachings. +rom her Secret Doctrine all nations have borrowed. *ndia, 0ersia, (haldea, %edea, (hina, 7apan, !ss ria, ancient )reece and -ome, and other ancient countries partook liberall at the feast of knowledge which the Hierophants and %asters of the 1and of *sis so freel provided for those who came prepared to partake of the great store of % stic and #ccult 1ore which the masterminds of that ancient land had gathered together. *n ancient 'g pt dwelt the great !depts and %asters who have never been surpassed, and who seldom have been e"ualed, during the centuries that have taken their processional flight since the da s of the )reat Hermes. *n 'g pt was located the )reat 1odge of 1odges of the % stics. !t the doors of her Temples entered the 6eoph tes who afterward, as Hierophants, !depts, and %asters, traveled to the

4
four corners of the earth, carr ing with them the precious knowledge which the were read , an,ious, and willing to pass on to those who were read to receive the same. !ll students of the #ccult recogni3e the debt that the owe to these venerable %asters of that ancient land. /ut among these great %asters of !ncient 'g pt there once dwelt one of whom %asters hailed as &The %aster of %asters.& This man, if &man& indeed he was, dwelt in 'g pt in the earliest da s. He was known as Hermes Trismegistus. He was the father of the #ccult Wisdom8 the founder of !strolog 8 the discoverer of !lchem . The details of his life stor are lost to histor , owing to the lapse of the ears, though several of the ancient countries disputed with each other in their claims to the honor of having furnished his birthplace-- and this thousands of ears ago. The date of his sojourn in 'g pt, in that his last incarnation on this planet, is not now known, but it has been fi,ed at the earl da s of the oldest d nasties of 'g pt--long before the da s of %oses. The best authorities regard him as a contemporar of !braham, and some of the 7ewish traditions go so far as to claim that !braham ac"uired a portion of his m stic knowledge from Hermes himself. !s the ears rolled b after his passing from this plane of life 9tradition recording that he lived three hundred ears in the flesh:, the 'g ptians deified Hermes, and made him one of their gods, under the name of Thoth. ;ears after, the people of !ncient )reece also made him one of their man gods--calling him &Hermes, the god of Wisdom.& The 'g ptians revered his memor for man centuries- es, tens of centuries--calling him &the Scribe of the )ods,. and bestowing upon him, distinctivel , his ancient title, &Trismegistus,& which means &the thrice-great&8 &the great-great&8 &the greatest-great&8 etc. *n all the ancient lands, the name of Hermes Trismegistus was revered, the name being s non mous with the &+ount of Wisdom. 'ven to this da , we use the term &hermetic& in the sense of &secret&8 &sealed so that nothing can escape&8 etc., and this b reason of the fact that the followers of Hermes alwa s observed the principle of secrec in their teachings. The did not believe in &casting pearls before swine,& but rather held to the teaching &milk for babes&8 &meat for strong men,& both of which ma,ims are familiar to readers of the (hristian scriptures, but both of which had been used b the 'g ptians for centuries before the (hristian era. !nd this polic of careful dissemination of the truth has alwa s characteri3ed the Hermetics, even unto the present da . The Hermetic Teachings are to be found in all lands, among all religions, but never identified with an particular countr , nor with an particular religious sect. This because of the warning of the ancient teachers against allowing the Secret Doctrine to become cr stalli3ed into a creed. The wisdom of this caution is apparent to all students of histor . The ancient occultism of *ndia and 0ersia

5
degenerated, and was largel lost, owing to the fact that the teachers became priests, and so mi,ed theolog with the philosoph , the result being that the occultism of *ndia and 0ersia has been graduall lost amidst the mass of religious superstition, cults, creeds and &gods.& So it was with !ncient )reece and -ome. So it was with the Hermetic Teachings of the )nostics and 'arl (hristians, which were lost at the time of (onstantine, whose iron hand smothered philosoph with the blanket of theolog , losing to the (hristian (hurch that which was its ver essence and spirit, and causing it to grope throughout several centuries before it found the wa back to its ancient faith, the indications apparent to all careful observers in this Twentieth (entur being that the (hurch is now struggling to get back to its ancient m stic teachings. /ut there were alwa s a few faithful souls who kept alive the +lame, tending it carefull , and not allowing its light to become e,tinguished. !nd thanks to these staunch hearts, and fearless minds, we have the truth still with us. /ut it is not found in books, to an great e,tent. *t has been passed along from %aster to Student8 from *nitiate to Hierophant8 from lip to ear. When it was written down at all, its meaning was veiled in terms of alchem and astrolog so that onl those possessing the ke could read it aright. This was made necessar in order to avoid the persecutions of the theologians of the %iddle !ges, who fought the Secret Doctrine with fire and sword8 stake, gibbet and cross. 'ven to this da there will be found but few reliable books on the Hermetic 0hilosoph , although there are countless references to it in man books written on various phases of #ccultism. !nd et, the Hermetic 0hilosoph is the onl %aster $e which will open all the doors of the #ccult Teachings5 *n the earl da s, there was a compilation of certain /asic Hermetic Doctrines, passed on from teacher to student, which was known as &TH' $;/!1*#6,& the e,act significance and meaning of the term having been lost for several centuries. This teaching, however, is known to man to whom it has descended, from mouth to ear, on and on throughout the centuries. *ts precepts have never been written down, or printed, so far as we know. *t was merel a collection of ma,ims, a,ioms, and precepts, which were non-understandable to outsiders, but which were readil understood b students, after the a,ioms, ma,ims, and precepts had been e,plained and e,emplified b the Hermetic *nitiates to their 6eoph tes. These teachings reall constituted the basic principles of &The !rt of Hermetic !lchem ,& which, contrar to the general belief, dealt in the master of %ental +orces, rather than %aterial 'lements-the Transmutation of one kind of %ental <ibrations into others, instead of the changing of one kind of metal into another. The legends of the &0hilosopher.s Stone& which would turn base metal into )old, was an allegor relating to Hermetic 0hilosoph , readil understood b all students of true Hermeticism.

6
*n this little book, of which this is the +irst 1esson, we invite our students to e,amine into the Hermetic Teachings, as set forth in TH' $;/!1*#6, and as e,plained b ourselves, humble students of the Teachings, who, while bearing the title of *nitiates, are still students at the feet of H'-%'S, the %aster. We herein give ou man of the ma,ims, a,ioms and precepts of TH' $;/!1*#6 accompanied b e,planations and illustrations which we deem likel to render the teachings more easil comprehended b the modern student, particularl as the original te,t is purposel veiled in obscure terms. The original ma,ims, a,ioms, and precepts of TH' $;/!1*#6 are printed herein, in italics, the proper credit being given. #ur own work is printed in the regular wa , in the bod of the work. We trust that the man students to whom we now offer this little work will derive as much benefit from the stud of its pages as have the man who have gone on before, treading the same 0ath to %aster throughout the centuries that have passed since the times of H'-%'S T-*S%')*ST4S-the %aster of %asters-the )reat-)reat. *n the words of &TH' $;/!1*#6&2
"'here fall the footsteps of the (aster, the ears of those ready for his eaching open #ide." -!) &*+,-IO. !) &*+,-IO.

"'hen the ears of the student are ready to hear, then cometh the lips to fill them #ith 'isdom." --

So that according to the Teachings, the passage of this book to those read for the instruction will attract the attention of such as are prepared to receive the Teaching. !nd, likewise, when the pupil is read to receive the truth, then will this little book come to him, or her. Such is The 1aw. The Hermetic 0rinciple of (ause and 'ffect, in its aspect of The 1aw of !ttraction, will bring lips and ear together-pupil and book in compan . So mote it be5

Chapter II

he /even !ermetic "rinciples
" he "rinciples of ruth are /even0 he #ho kno#s these, understandingly, possesses the (agic &ey before #hose emple fly open." -!) &*+,-IO. touch all the 1oors of the

The Seven Hermetic 0rinciples, upon which the entire Hermetic 0hilosoph is based, are as follows2

TH' 0-*6(*01' TH' 0-*6(*01' TH' 0-*6(*01' TH' 0-*6(*01' TH' 0-*6(*01' TH' 0-*6(*01' '++'(T. TH' 0-*6(*01'

#+ #+ #+ #+ #+ #+

%'6T!1*S%. (#--'S0#6D'6('. <*/-!T*#6. 0#1!-*T;. -H;TH%. (!4S' !6D

7

#+ )'6D'-.

These Seven 0rinciples will be discussed and e,plained as we proceed with these lessons. ! short e,planation of each, however, ma as well be given at this point. *. TH' 0-*6(*01' #+ %'6T!1*S%
" !) ,-- I/ (I.10 he %niverse is (ental." -he &ybalion.

This 0rinciple embodies the truth that &!ll is %ind.& *t e,plains that TH' !11 9which is the Substantial -ealit underl ing all the outward manifestations and appearances which we know under the terms of &The %aterial 4niverse&8 the &0henomena of 1ife&8 &%atter&8 &'nerg &8 and, in short, all that is apparent to our material senses: is S0*-*T which in itself is 46$6#W!/1' and 46D'+*6!/1', but which ma be considered and thought of as !6 46*<'-S!1, *6+*6*T', 1*<*6) %*6D. *t also e,plains that all the phenomenal world or universe is simpl a %ental (reation of TH' !11, subject to the 1aws of (reated Things, and that the universe, as a whole, and in its parts or units, has its e,istence in the %ind of TH' !11, in which %ind we &live and move and have our being.& This 0rinciple, b establishing the %ental 6ature of the 4niverse, easil e,plains all of the varied mental and ps chic phenomena that occup such a large portion of the public attention, and which, without such e,planation, are nonunderstandable and def scientific treatment. !n understanding of this great Hermetic 0rinciple of %entalism enables the individual to readil grasp the laws of the %ental 4niverse, and to appl the same to his well-being and advancement. The Hermetic Student is enabled to appl intelligentl the great %ental 1aws, instead of using them in a hapha3ard manner. With the %aster-$e in his possession, the student ma unlock the man doors of the mental and ps chic temple of knowledge, and enter the same freel and intelligentl . This 0rinciple e,plains the true nature of &'nerg ,& &0ower,& and &%atter,& and wh and how all these are subordinate to the %aster of %ind. #ne of the old Hermetic %asters wrote, long ages ago2 &He who grasps the truth of the %ental 6ature of the 4niverse is well advanced on The 0ath to %aster .& !nd these words are as true toda as at the time the were first written. Without this %aster-$e , %aster is impossible, and the student knocks in vain at the man doors of The Temple. **. TH' 0-*6(*01' #+ (#--'S0#6D'6('

8
",s above, so belo#0 as belo#, so above." -he &ybalion.

This 0rinciple embodies the truth that there is alwa s a (orrespondence between the laws and phenomena of the various planes of /eing and 1ife. The old Hermetic a,iom ran in these words2 &!s above, so below8 as below, so above.& and the grasping of this 0rinciple gives one the means of solving man a dark parado,, and hidden secret of 6ature. There are planes be ond our knowing, but when we appl the 0rinciple of (orrespondence to them we are able to understand much that would otherwise be unknowable to us. This 0rinciple is of universal application and manifestation, on the various planes of the material, mental, and spiritual universe--it is an 4niversal 1aw. The ancient Hermetists considered this 0rinciple as one of the most important mental instruments b which man was able to pr aside the obstacles which hid from view the 4nknown. *ts use even tore aside the <eil of *sis to the e,tent that a glimpse of the face of the goddess might be caught. 7ust as a knowledge of the 0rinciples of )eometr enables man to measure distant suns and their movements, while seated in his observator , so a knowledge of the 0rinciple of (orrespondence enables %an to reason intelligentl from the $nown to the 4nknown. Stud ing the monad, he understands the archangel. ***. TH' 0-*6(*01' #+ <*/-!T*#6
".othing rests0 everything moves0 everything vibrates." -he &ybalion.

This 0rinciple embodies the truth that &ever thing is in motion&8 &ever thing vibrates&8 &nothing is at rest&8 facts which %odern Science endorses, and which each new scientific discover tends to verif . !nd et this Hermetic 0rinciple was enunciated thousands of ears ago, b the %asters of !ncient 'g pt. This 0rinciple e,plains that the differences between different manifestations of %atter, 'nerg , %ind, and even Spirit, result largel from var ing rates of <ibration. +rom TH' !11, which is 0ure Spirit, down to the grossest form of %atter, all is in vibration--the higher the vibration, the higher the position in the scale. The vibration of Spirit is at such an infinite rate of intensit and rapidit that it is practicall at rest-just as a rapidl moving wheel seems to be motionless. !nd at the other end of the scale, there are gross forms of matter whose vibrations are so low as to seem at rest. /etween these poles, there are millions upon millions of var ing degrees of vibration. +rom corpuscle and electron, atom and molecule, to worlds and universes, ever thing is in vibrator motion. This is also true on the planes of energ and force 9which are but var ing degrees of vibration:8 and also on the mental planes 9whose states depend upon vibrations:8 and even on to the spiritual planes. !n understanding of this 0rinciple, with the appropriate formulas, enables Hermetic students to control their own mental vibrations as well as those of others. The %asters also appl this 0rinciple to the con"uering of 6atural phenomena, in various wa s. &He who understands the 0rinciple of <ibration, has grasped the sceptre of power,& sa s one of the old writers.

9
*<. TH' 0-*6(*01' #+ 0#1!-*T;
")verything is 1ual0 everything has poles0 everything has its pair of opposites0 like and unlike are the same0 opposites are identical in nature, but different in degree0 e$tremes meet0 all truths are but half-truths0 all parado$es may be reconciled." -he &ybalion.

This 0rinciple embodies the truth that &ever thing is dual&8 &ever thing has two poles&8 &ever thing has its pair of opposites,& all of which were old Hermetic a,ioms. *t e,plains the old parado,es, that have perple,ed so man , which have been stated as follows2 &Thesis and antithesis are identical in nature, but different in degree&8 &opposites are the same, differing onl in degree&8 &the pairs of opposites ma be reconciled&8 &e,tremes meet&8 &ever thing is and isn.t, at the same time&8 &all truths are but half truths&8 &ever truth is half-false&8 &there are two sides to ever thing,& etc., etc., etc. *t e,plains that in ever thing there are two poles, or opposite aspects, and that &opposites& are reall onl the two e,tremes of the same thing, with man var ing degrees between them. To illustrate2 Heat and (old, although &opposites,& are reall the same thing, the differences consisting merel of degrees of the same thing. 1ook at our thermometer and see if ou can discover where &heat& terminates and &cold& begins5 There is no such thing as &absolute heat& or &absolute cold&--the two terms &heat& and &cold& simpl indicate var ing degrees of the same thing, and that .same thing& which manifests as &heat. and .cold& is merel a form, variet , and rate of <ibration. So &heat& and &cold& are simpl the &two poles. of that which we call &Heat&--and the phenomena attendant thereupon are manifestations of the 0rinciple of 0olarit . The same 0rinciple manifests in the case of &1ight and Darkness,& which are the same thing, the difference consisting of var ing degrees between the two poles of the phenomena. Where does &darkness& leave off, and &light& begin= What is the difference between &1arge and Small&= /etween &Hard and Soft&= /etween &/lack and White&= /etween &Sharp and Dull&= /etween &6oise and >uiet&= /etween &High and 1ow&= /etween &0ositive and 6egative&= The 0rinciple of 0olarit e,plains these parado,es, and no other 0rinciple can supersede it. The same 0rinciple operates on the %ental 0lane. 1et us take a radical and e,treme e,ample-that of &1ove and Hate,& two mental states apparentl totall different. !nd et there are degrees of Hate and degrees of 1ove, and a middle point in which we use the terms &1ike or Dislike,& which shade into each other so graduall that sometimes we are at a loss to know whether we &like& or &dislike& or &neither.& !nd all are simpl degrees of the same thing, as ou will see if ou will but think a moment. !nd, more than this 9and considered of more importance b the Hermetists:, it is possible to change the vibrations of Hate to the vibrations of 1ove, in one.s own mind, and in the minds of others. %an of ou, who read these lines, have had personal e,periences of the involuntar rapid transition from 1ove to Hate, and the reverse, in our own case and that of others. !nd ou will therefore reali3e the possibilit of this being accomplished b the use of the Will, b means of the Hermetic formulas. &)ood and 'vil& are but the poles of the same thing, and the Hermetist

10
understands the art of transmuting 'vil into )ood, b means of an application of the 0rinciple of 0olarit . *n short, the &!rt of 0olari3ation becomes a phase of &%ental !lchem & known and practiced b the ancient and modern Hermetic %asters. !n understanding of the 0rinciple will enable one to change his own 0olarit , as well as that of others, if he will devote the time and stud necessar to master the art. <. TH' 0-*6(*01' #+ -H;TH%
")verything flo#s, out and in0 everything has its tides0 all things rise and fall0 the pendulum-s#ing manifests in everything0 the measure of the s#ing to the right is the measure of the s#ing to the left0 rhythm compensates." -he &ybalion

This 0rinciple embodies the truth that in ever thing there is manifested a measured motion, to and fro8 a flow and inflow8 a swing backward and forward8 a pendulum-like movement8 a tide-like ebb and flow8 a high-tide and low-tide8 between the two poles which e,ist in accordance with the 0rinciple of 0olarit described a moment ago. There is alwa s an action and a reaction8 an advance and a retreat8 a rising and a sinking. This is in the affairs of the 4niverse, suns, worlds, men, animals, mind, energ , and matter. This law is manifest in the creation and destruction of worlds8 in the rise and fall of nations8 in the life of all things8 and finall in the mental states of %an 9and it is with this latter that the Hermetists find the understanding of the 0rinciple most important:. The Hermetists have grasped this 0rinciple, finding its universal application, and have also discovered certain means to overcome its effects in themselves b the use of the appropriate formulas and methods. The appl the %ental 1aw of 6eutrali3ation. The cannot annul the 0rinciple, or cause it to cease its operation, but the have learned how to escape its effects upon themselves to a certain degree depending upon the %aster of the 0rinciple. The have learned how to 4S' it, instead of being 4S'D /; it. *n this and similar methods, consist the !rt of the Hermetists. The %aster of Hermetics polari3es himself at the point at which he desires to rest, and then neutrali3es the -h thmic swing of the pendulum which would tend to carr him to the other pole. !ll individuals who have attained an degree of Self-%aster do this to a certain degree, more or less unconsciousl , but the %aster does this consciousl , and b the use of his Will, and attains a degree of 0oise and %ental +irmness almost impossible of belief on the part of the masses who are swung backward and forward like a pendulum. This 0rinciple and that of 0olarit have been closel studied b the Hermetists, and the methods of counteracting, neutrali3ing, and 4S*6) them form an important part of the Hermetic %ental !lchem . <*. TH' 0-*6(*01' #+ (!4S' !6D '++'(T

11
")very Cause has its )ffect0 every )ffect has its Cause0 everything happens according to -a#0 Chance is but a name for -a# not recogni2ed0 there are many planes of causation, but nothing escapes the -a#." -he &ybalion

This 0rinciple embodies the fact that there is a (ause for ever 'ffect8 an 'ffect from ever (ause. *t e,plains that2 &'ver thing Happens according to 1aw&8 that nothing ever &merel happens&8 that there is no such thing as (hance8 that while there are various planes of (ause and 'ffect, the higher dominating- the lower planes, still nothing ever entirel escapes the 1aw. The Hermetists understand the art and methods of rising above the ordinar plane of (ause and 'ffect, to a certain degree, and b mentall rising to a higher plane the become (ausers instead of 'ffects. The masses of people are carried along, obedient to environment8 the wills and desires of others stronger than themselves8 heredit 8 suggestion8 and other outward causes moving them about like pawns on the (hessboard of 1ife. /ut the %asters, rising to the plane above, dominate their moods, characters, "ualities, and powers, as well as the environment surrounding them, and become %overs instead of pawns. The help to 01!; TH' )!%' #+ 1*+', instead of being pla ed and moved about b other wills and environment. The 4S' the 0rinciple instead of being its tools. The %asters obe the (ausation of the higher planes, but the help to -41' on their own plane. *n this statement there is condensed a wealth of Hermetic knowledge-let him read who can. <**. TH' 0-*6(*01' #+ )'6D'"3ender is in everything0 everything has its (asculine and Feminine "rinciples0 3ender manifests on all planes." -he &ybalion

This 0rinciple embodies the truth that there is )'6D'- manifested in ever thing--the %asculine and +eminine 0rinciples ever at work. This is true not onl of the 0h sical 0lane, but of the %ental and even the Spiritual 0lanes. #n the 0h sical 0lane, the 0rinciple manifests as S'?, on the higher planes it takes higher forms, but the 0rinciple is ever the same. 6o creation, ph sical, mental or spiritual, is possible without this 0rinciple. !n understanding of its laws will throw light on man a subject that has perple,ed the minds of men. The 0rinciple of )ender works ever in the direction of generation, regeneration, and creation. 'ver thing, and ever person, contains the two 'lements or 0rinciples, or this great 0rinciple, within it, him or her. 'ver %ale thing has the +emale 'lement also8 ever +emale contains also the %ale 0rinciple. *f ou would understand the philosoph of %ental and Spiritual (reation, )eneration, and -e-generation, ou must understand and stud this Hermetic 0rinciple. *t contains the solution of man m steries of 1ife. We caution ou that this 0rinciple has no reference to the man base, pernicious and degrading lustful theories, teachings and practices, which are taught under fanciful titles, and which are a prostitution of the great natural principle of )ender. Such base revivals of the ancient infamous forms of 0hallicism tend to ruin mind, bod and soul, and the Hermetic 0hilosoph has ever sounded the

12
warning note against these degraded teachings which tend toward lust, licentiousness, and perversion of 6ature.s principles. *f ou seek such teachings, ou must go elsewhere for them--Hermeticism contains nothing for ou along these lines. To the pure, all things are pure8 to the base, all things are base.

Chapter III

(ental

ransmutation
rue !ermetic ransmutation is a (ental ,rt." -he &ybalion

"(ind 4as #ell as metals and elements5 may be transmuted, from state to state0 degree to degree0 condition to condition0 pole to pole0 vibration to vibration.

!s we have stated, the Hermetists were the original alchemists, astrologers, and ps chologists, Hermes having been the founder of these schools of thought. +rom astrolog has grown modern astronom 8 from alchem has grown modern chemistr 8 from the m stic ps cholog has grown the modern ps cholog of the schools. /ut it must not be supposed that the ancients were ignorant of that which the modern schools suppose to be their e,clusive and special propert . The records engraved on the stones of !ncient 'g pt show conclusivel that the ancients had a full comprehensive knowledge of astronom , the ver building of the 0 ramids showing the connection between their design and the stud of astronomical science. 6or were the ignorant of (hemistr , for the fragments of the ancient writings show that the were ac"uainted with the chemical properties of things8 in fact, the ancient theories regarding ph sics are being slowl verified b the latest discoveries of modern science, notabl those relating to the constitution of matter. 6or must it be supposed that the were ignorant of the socalled modern discoveries in ps cholog --on the contrar , the 'g ptians were especiall skilled in the science of 0s cholog , particularl in the branches that the modern schools ignore, but which, nevertheless, are being uncovered under the name of &ps chic science& which is perple,ing the

13
ps chologists of to-da , and making them reluctantl admit that &there ma be something in it after all.& The truth is, that beneath the material chemistr , astronom and ps cholog 9that is, the ps cholog in its phase of &brain action&: the ancients possessed a knowledge of transcendental astronom , called astrolog 8 of transcendental chemistr , called alchem 8 of transcendental ps cholog , called m stic ps cholog . The possessed the *nner $nowledge as well as the #uter $nowledge, the latter alone being possessed b modern scientists. !mong the man secret branches of knowledge possessed b the Hermetists, was that Transmutation, which known as %ental forms the subject matter of this lesson. &Transmutation& is a term usuall emplo ed to designate the ancient art of the transmutation of metals--particularl of the base metals into gold. The word &Transmute& means &to change from one nature, form, or substance, into another to transform& 9Webster:. !nd accordingl , &%ental Transmutation& means the art of changing and transforming mental states, forms, and conditions, into others. So ou ma see that %ental Transmutation is the &!rt of %ental (hemistr ,& if ou like the term--a form of practical % stic 0s cholog . /ut this means far more than appears on the surface. Transmutation, !lchem , or (hemistr on the %ental 0lane is important enough in its effects, to be sure, and if the art stopped there it would still be one of the most important branches of stud known to man. /ut this is onl the beginning. 1et us see wh 5 The first of the Seven Hermetic 0rinciples is the 0rinciple of %entalism, the a,iom of which is &TH' !11 is %ind8 the 4niverse is %ental,& which means that the 4nderl ing -ealit of the 4niverse is %ind8 and the 4niverse itself is %ental--that is, &e,isting in the %ind of TH' !11.& We shall consider this 0rinciple in succeeding lessons, but let us see the effect of the principle if it be assumed to be true. *f the 4niversal is %ental in its nature, then %ental Transmutation must be the art of (H!6)*6) TH' (#6D*T*#6S #+ TH' 46*<'-S', along the lines of %atter, +orce and mind. So ou see, therefore, that %ental Transmutation is reall the &%agic& of which the ancient8 writers had so much to sa in their m stical works, and about which the gave so few practical instructions. *f !ll be %ental, then the art which enables one to transmute mental conditions must render the %aster the controller of material conditions as well as those ordinaril called &mental.& !s a matter of fact, none but advanced %ental !lchemists have been able to attain the degree of power necessar to control the grosser ph sical conditions, such as the control of the elements of 6ature8 the production or cessation of tempests8 the production and cessation of earth"uakes and other great

14
ph sical phenomena. /ut that such men have e,isted, and do e,ist toda , is a matter of earnest belief to all advanced occultists of all schools. That the %asters e,ist, and have these powers, the best teachers assure their students, having had e,periences which justif them in such belief and statements. These %asters do not make public e,hibitions of their powers, but seek seclusion from the crowds of men, in order to better work their ma along the 0ath of !ttainment. We mention their e,istence, at this point, merel to call our attention to the fact that their power is entirel %ental, and operates along the lines of the higher %ental Transmutation, under the Hermetic 0rinciple of %entalism. &The 4niverse is %ental& -- The $ balion. /ut students and Hermetists of lesser degree than %asters--the *nitiates and Teachers--are able to freel work along the %ental 0lane, in %ental Transmutation. *n fact all that we call &ps chic phenomena,&8 &mental influence&8 &mental science&8 &new-thought phenomena,& etc., operates along the same general lines, for there is but one principle involved, no matter b what name the phenomena be called. The student and practitioner of %ental Transmutation works among the %ental 0lane, transmuting mental conditions, states, etc., into others, according to various formulas, more or less efficacious. The various &treatments,& &affirmations,& &denials& etc., of the schools of mental science are but formulas, often "uite imperfect and unscientific, of The Hermetic !rt. The majorit of modern practitioners are "uite ignorant compared to the ancient masters, for the lack the fundamental knowledge upon which the work is based. 6ot onl ma the mental states, etc., of one.s self be changed or transmuted b Hermetic %ethods8 but also the states of others ma be, and are, constantl transmuted in the same wa , usuall unconsciousl , but often consciousl b some understanding the laws and principles, in cases where the people affected are not informed of the principles of self-protection. !nd more than this, as man students and practitioners of modern mental science know, ever material condition depending upon the minds of other people ma be changed or transmuted in accordance with the earnest desire, will, and &treatments& of person desiring changed conditions of life. The public are so generall informed regarding these things at present, that we do not deem it necessar to mention the same at length, our purpose at this point being merel to show the Hermetic 0rinciple and !rt underl ing all of these various forms of practice, good and evil, for the force can be used in opposite directions according to the Hermetic 0rinciples of 0olarit .

15
*n this little book we shall state the basic principles of %ental Transmutation, that all who read ma grasp the 4nderl ing 0rinciples, and thus possess the %aster-$e that will unlock the man doors of the 0rinciple of 0olarit . We shall now proceed to a consideration of the first of the Hermetic Seven 0rinciples--the 0rinciple of %entalism, in which is e,plained the truth that &TH' !11 is %ind8 the 4niverse is %ental,& in the words of The $ balion. We ask the close attention, and careful stud of this great 0rinciple, on the part of our students, for it is reall the /asic 0rinciple of the whole Hermetic 0hilosoph , and of the Hermetic !rt of %ental Transmutation.

Chapter IV

he ,ll
"%nder, and back of, the %niverse of Fundamental ruth." -he &ybalion ime, /pace and Change, is ever to be found he /ubstantial 6eality --the

&Substance& means2 &that which underlies all outward manifestations8 the essence8 the essential realit 8 the thing in itself,& etc. &Substantial& means2 &actuall e,isting8 being the essential element8 being real,& etc. &-ealit & means2& the state of being real8 true, enduring8 valid8 fi,ed8 permanent8 actual,& etc. 4nder and behind all outward appearances or manifestations, there must alwa s be a Substantial -ealit . This is the 1aw. %an considering the 4niverse, of which he is a unit, sees nothing but change in matter, forces, and mental states. He sees that nothing reall *S, but that ever thing is /'(#%*6) and (H!6)*6). 6othing stands still-ever thing is being born, growing, d ing-the ver instant a thing reaches its height, it begins to decline-the law of rh thm is in constant operation -there is no realit , enduring "ualit , fi,it , or substantialit in an thing- nothing is permanent but (hange. He sees all things evolving from other things, and resolving into other things-a constant action and reaction8 inflow

16
and outflow8 building up and tearing down8 creation and destruction8 birth, growth and death. 6othing endures but (hange. !nd if he be a thinking man, he reali3es that all of these changing things must be but outward appearances or manifestations of some 4nderl ing 0ower-some Substantial -ealit . !ll thinkers, in all lands and in all times, have assumed the necessit for postulating the e,istence of this Substantial -ealit . !ll philosophies worth of the name have been based upon this thought. %en have given to this Substantial -ealit man names-some have called it b the term of Deit 9under man titles:. #thers have called it &The *nfinite and 'ternal 'nerg & others have tried to call it &%atter&but all have acknowledged its e,istence. *t is self-evident it needs no argument. *n these lessons we have followed the e,ample of some of the world.s greatest thinkers, both ancient and modern--the Hermetic. %asters--and have called this 4nderl ing 0ower--this Substantial -ealit .b the Hermetic name of &TH' !11,& which term we consider the most comprehensive of the man terms applied b %an to TH!T which transcends names and terms. We accept and teach the view of the great Hermetic thinkers of all times, as well as of those illumined souls who have reached higher planes of being, both of whom assert that the inner nature of TH' !11 is 46$6#W!/1'. This must be so, for naught b TH' !11 itself can comprehend its own nature and being. The Hermetists believe and teach that TH' !11, &in itself,& is and must ever be 46$6#W!/1'. The regard all the theories, guesses and speculations of the theologians and metaph sicians regarding the inner nature of TH' !11, as but the childish efforts of mortal minds to grasp the secret of the *nfinite. Such efforts have alwa s failed and will alwa s fail, from the ver nature of the task. #ne pursuing such in"uiries travels around and around in the lab rinth of thought, until he is lost to all sane reasoning, action or conduct, and is utterl unfitted for the work of life. He is like the s"uirrel which franticall runs around and around the circling treadmill wheel of his cage, traveling ever and et reaching nowhere--at the end a prisoner still, and standing just where he started. !nd still more presumptuous are those who attempt to ascribe to TH' !11 the personalit , "ualities, properties, characteristics and attributes of themselves, ascribing to TH' !11 the human emotions, feelings, and characteristics, even down to the pettiest "ualities of mankind, such as jealous , susceptibilit to flatter and praise, desire for offerings and worship, and all the other survivals from the da s of the childhood of the race. Such ideas are not worth of grown men and women, and are rapidl being discarded. 9!t this point, it ma be proper for me to state that we make a distinction between -eligion and Theolog --between 0hilosoph and %etaph sics. -eligion, to us, means that intuitional reali3ation of the

17
e,istence of TH' !11, and one.s relationship to it8 while Theolog means the attempts of men to ascribe personalit , "ualities, and characteristics to it8 their theories regarding its affairs, will, desires, plans, and designs, and their assumption of the office of ..middle-men.. between TH' !11 and the people. 0hilosoph , to us, means the in"uir after knowledge of things knowable and thinkable8 while %etaph sical means the attempt to carr the in"uir over and be ond the boundaries and into regions unknowable and unthinkable, and with the same tendenc as that of Theolog . !nd conse"uentl , both -eligion and 0hilosoph mean to us things having roots in -ealit , while Theolog and %etaph sics seem like broken reeds, rooted in the "uicksands of ignorance, and affording naught but the most insecure support for the mind or soul of %an. we do not insist upon our students accepting these definitions--we mention them merel to show our position. !t an rate, ou shall hear ver little about Theolog and %etaph sics in these lessons.: /ut while the essential nature of TH' !11 is 4nknowable, there are certain truths connected with its e,istence which the human mind finds itself compelled to accept. !nd an e,amination of these reports form a proper subject of in"uir , particularl as the agree with the reports of the *llumined on higher planes. !nd to this in"uir we now invite ou. &TH!T which is the +undamental Truth-the Substantial -ealit --is be ond true naming, but the Wise %en call it TH' !11.&--The $ balion. &*n its 'ssence, TH' !11 is 46$6#W!/1'.&-- The $ balion. &/ut, the report of -eason must be hospitabl received, and treated with respect.& -- The $ balion. The human reason, whose reports we must accept so long as we think at all, informs us as follows regarding TH' !11, and that without attempting to remove the veil of the 4nknowable2 9@: TH' !11 must be !11 that -'!11; *S. There can be nothing e,isting outside of TH' !11, else TH' !11 would not be TH' !11. 9A: TH' !11 must be *6+*6*T', for there is nothing else to define, confine, bound, limit8 or restrict TH' !11. *t must be *nfinite in Time, or 'T'-6!1,--it must have alwa s continuousl e,isted, for there is nothing else to have ever created it, and something can never evolve from nothing, and if it had ever &not been,& even for a moment, it would not &be& now,--it must continuousl e,ist forever, for there is nothing to destro it, and it can never &not-be,& even for a moment, because something can never become nothing. *t must be *nfinite in Space--it must be 'ver where, for there is no place outside of TH' !11--it cannot be otherwise than continuous in Space, without break, cessation, separation, or interruption, for there is nothing to break, separate, or interrupt its continuit , and nothing with which to &fill in the gaps.& *t must be *nfinite in 0ower, or !bsolute, for there is nothing to limit, restrict, restrain, confine, disturb or condition it--it is subject to no other 0ower, for there is no other 0ower.

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9B: TH' !11 must be *%%4T!/1', or not subject to change in its real nature, for there is nothing to work changes upon it nothing into which it could change, nor from which it could have changed. *t cannot be added to nor subtracted from8 increased nor diminished8 nor become greater or lesser in an respect whatsoever. *t must have alwa s been, and must alwa s remain, just what it is now--TH' !11-there has never been, is not now, and never will be, an thing else into which it can change. TH' !11 being *nfinite, !bsolute, 'ternal and 4nchangeable it must follow that an thing finite, changeable, fleeting, and conditioned cannot be TH' !11. !nd as there is 6othing outside of TH' !11, in -ealit , then an and all such finite things must be as 6othing in -ealit . 6ow do not become befogged, nor frightened--we are not tr ing to lead ou into the (hristian Science field under cover of Hermetic 0hilosoph . There is a -econciliation of this apparentl contradictor state of affairs. /e patient, we will reach it in time. We see around us that which is called & %atter,& which forms the ph sical foundation for all forms. *s TH' !11 merel %atter= 6ot at all5 %atter cannot manifest 1ife or %ind, and as 1ife and %ind are manifested in the 4niverse, TH' !11 cannot be %atter, for nothing rises higher than its own source-nothing is ever manifested in an effect that is not in the cause--nothing is evolved as a conse"uent that is not involved as an antecedent. !nd then %odern Science informs us that there is reall no such thing as %atter-that what we call %atter is merel &interrupted energ or force,& that is, energ or force at a low rate of vibration. !s a recent writer has said &%atter has melted into % ster .& 'ven %aterial Science has abandoned the theor of %atter, and now rests on the basis of &'nerg .& Then is TH' !11 mere 'nerg or +orce= 6ot 'nerg or +orce as the materialists use the terms, for their energ and force are blind, mechanical things, devoid of 1ife or %ind. 1ife and %ind can never evolve from blind 'nerg or +orce, for the reason given a moment ago2 .6othing can rise higher than its source--nothing is evolved unless it is involved--nothing manifests in the effect, unless it is in the cause.& !nd so TH' !11 cannot be mere 'nerg or +orce, for, if it were, then there would be no such things as 1ife and %ind in e,istence, and we know better than that, for we are !live and using %ind to consider this ver "uestion, and so are those who claim that 'nerg or +orce is 'ver thing. What is there then higher than %atter or 'nerg that we know to be e,istent in the 4niverse= 1*+' !6D %*6D5 1ife and %ind in all their var ing degrees of unfoldment5 &Then,& ou ask, &do ou mean to tell us that TH' !11 is 1*+' and %*6D=& ;es5 and 6o5 is our answer. *f ou mean 1ife and %ind as we poor pett mortals know them, we sa 6o5 TH' !11 is not that5 &/ut what kind of 1ife and %ind do ou mean=& ou ask. The answer is &1*<*6) %*6D,& as far above that which mortals know b those words, as 1ife and %ind are higher than mechanical forces, or matter--*6+*6*T' 1*<*6) %*6D as compared to

19
finite 1ife and %ind.& We mean that which the illumined souls mean when the reverentl pronounce the word2 &S0*-*T5& &TH' !11& is *nfinite 1iving %ind the *llumined call it S0*-*T5

7C 'ebsite hosted by 898 C7 145653

Chapter V

he (ental %niverse
" he %niverse is (ental--held in the (ind of !) ,--." -he &ybalion

TH' !11 is S0*-*T5 /ut what is Spirit= This "uestion cannot be answered, for the reason that its definition is practicall that of TH' !11, which cannot be e,plained or defined. Spirit is simpl a name that men give to the highest conception of *nfinite 1iving %ind--it means &the -eal 'ssence&--it means 1iving %ind, as much superior to 1ife and %ind as we know them, as the latter are superior to mechanical 'nerg and %atter. Spirit transcends our understanding, and we use the term merel that we ma think or speak of TH' !11. +or the purposes of thought and understanding, we are justified in thinking of Spirit as *nfinite 1iving %ind, at the same time acknowledging that we cannot full understand it. We must either do this or stop thinking of the matter at all. 1et us now proceed to a consideration of the nature of the 4niverse, as a whole and in its parts. What is the 4niverse= We have seen that there can be nothing outside of TH' !11. Then is the 4niverse TH' !11 = 6o, this cannot be, because the 4niverse seems to be made up of %!6; and is constantl changing, and in other wa s it does not measure up to the ideas that we are compelled to accept regarding TH' !11, as stated in our last lesson. Then if the 4niverse be not TH' !11, then it must be 6othing-- such is the inevitable conclusion of the mind at first thought. /ut this will not satisf the "uestion, for we are sensible of the e,istence of the 4niverse. Then if the 4niverse is neither TH' !11, nor 6othing, what (an it be= 1et us e,amine this "uestion.

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*f the 4niverse e,ists at all, or seems to e,ist, it must proceed in some wa from TH' !11--it must be a creation of TH' !11. /ut as something can never come from nothing, from what could TH' !11 have created it Some philosophers have answered this "uestion b sa ing that TH' !11 created the 4niverse from *TS'1+ --that is, from the being and substance of TH' !11. /ut this will not do, for TH' !11 cannot be subtracted from, nor divided, as we have seen, and then again if this be so, would not each particle in the 4niverse be aware of its being TH' !11 --TH' !11 could not lose its knowledge of itself, nor actuall /'(#%' an atom, or blind force, or lowl living thing. Some men, indeed, reali3ing that TH' !11 is indeed !11, and also recogni3ing that the , the men, e,isted, have jumped to the conclusion that the and TH' !11 were identical, and the have filled the air with shouts of &* !% )#D,. to the amusement of the multitude and the sorrow of sages. The claim of the corpuscle that2 &* am %an5& would be modest in comparison. /ut, what indeed is the 4niverse, if it be not TH' !11, not et created b TH' !11 having separated itself into fragments= What else can it be of what else can it be made = This is the great "uestion. 1et us e,amine it carefull . We find here that the &0rinciple of (orrespondence& 9see 1esson *.: comes to our aid here. The old Hermetic a,iom, &!s above so below,& ma be pressed into service at this point. 1et us endeavor to get a glimpse of the workings on higher planes b e,amining those on our own. The 0rinciple of (orrespondence must appl to this as well as to other problems. 1et us see5 #n his own plane of being, how does %an create= Well, first, he ma create b making something out of outside materials. /ut this will not do, for there are no materials outside of TH' !11 with which it ma create. Well, then, secondl , %an pro-creates or reproduces his kind b the process of begetting, which is self-multiplication accomplished b transferring a portion of his substance to his offspring. /ut this will not do, because TH' !11 cannot transfer or subtract a portion of itself, nor can it reproduce or multipl itself--in the first place there would be a taking awa , and in the second case a multiplication or addition to TH' !11, both thoughts being an absurdit . *s there no third wa in which %!6 creates= ;es, there is--he (-'!T'S %'6T!11;5 !nd in so doing he uses no outside materials, nor does he reproduce himself, and et his Spirit pervades the %ental (reation. +ollowing the 0rinciple of (orrespondence, we are justified in considering that TH' !11 creates the 4niverse %'6T!11;, in a manner akin to the process whereb %an creates %ental *mages. !nd, here is where the report of -eason tallies precisel with the report of the *llumined, as shown b their teachings and writings. Such are the teachings of the Wise %en. Such was the Teaching of Hermes. TH' !11 can create in no other wa e,cept mentall , without either using material 9and there is none to use:, or else reproducing itself 9which is also impossible:. There is no escape from this conclusion of the -eason, which, as we have said, agrees with the highest teachings of the *llumined. 7ust as ou, student, ma create a 4niverse of our own in our mentalit , so does TH' !11 create 4niverses in its own %entalit . /ut our 4niverse is

21
the mental creation of a +inite %ind, whereas that of TH' !11 is the creation of an *nfinite. The two are similar in kind, but infinitel different in degree. We shall e,amine more closel into the process of creation and manifestation as we proceed. /ut this is the point to fi, in our minds at this stage2 TH' 46*<'-S', !6D !11 *T (#6T!*6S, *S ! %'6T!1 (-'!T*#6 #+ TH' !11. <eril indeed, !11 *S %*6D5 &TH' !11 creates in its *nfinite %ind countless 4niverses, which e,ist for aeons of Time--and et, to TH' !11, the creation, development, decline and death of a million 4niverses is as the time of the twinkling of an e e.&--The $ balion &The *nfinite %ind of TH' !11 is the womb of 4niverses.&--The $ balion The 0rinciple of )ender 9see 1esson *. and other lessons to follow: is manifested on all planes of life, material mental and spiritual. /ut, as we have said before, &)ender& does not mean &Se,& se, is merel a material manifestation of gender. &)ender& means &relating to generation or creation.& !nd whenever an thing is generated or created, on an plane, the 0rinciple of )ender must be manifested. !nd this is true even in the creation of 4niverses. 6ow do not jump to the conclusion that we are teaching that there is a male and female )od, or (reator. That idea is merel a distortion of the ancient teachings on the subject. The true teaching is that TH' !11, in itself, is above )ender, as it is above ever other 1aw, including those of Time and Space. *t is the 1aw, from which the 1aws proceed, and it is not subject to them. /ut when TH' !11 manifests on the plane of generation or creation, then it acts according to 1aw and 0rinciple, for it is moving on a lower plane of /eing. !nd conse"uentl it manifests the 0rinciple of )ender, in its %asculine and +eminine aspects, on the %ental 0lane, of course. This idea ma seem startling to some of ou who hear it for the first time, but ou have all reall passivel accepted it in our ever da conceptions. ;ou speak of the +atherhood of )od, and the %otherhood of 6ature--of )od, the Divine +ather, and 6ature the 4niversal %other --and have thus instinctivel acknowledged the 0rinciple of )ender in the 4niverse. *s this not so= /ut, the Hermetic teaching does not impl a real dualit - .TH' !11 is #6' the Two !spects are merel aspects of manifestation. The teaching is that The %asculine 0rinciple manifested b TH' !11 stands, in a wa , apart from the actual mental creation of the 4niverse. *t projects its Will toward the +eminine 0rinciple 9which ma be called &6ature&: whereupon the latter begins the actual work of the evolution of the 4niverse, from simple &centers of activit & on to man, and then on and on still higher, all according to well-established and firml enforced 1aws of 6ature. *f ou prefer the old figures of thought, ou ma think of the %asculine 0rinciple as )#D, the +ather, and of the +eminine 0rinciple as 6!T4-', the

22
4niversal %other, from whose womb all things have been born. This is more than a mere poetic figure of speech --it is an idea of the actual process of the creation of the 4niverse. /ut alwa s remember, that TH' !11 is but #ne, and that in its *nfinite %ind the 4niverse is generated, created and e,ists. *t ma help ou to get the proper idea, if ou will appl the 1aw of (orrespondence to ourself, and our own mind. ;ou know that the part of ;ou which ou call &*,& in a sense, stands apart and witnesses the creation of mental *mages in our own mind. The part of our mind in which the mental generation is accomplished ma be called the &%e& in distinction from the &*& which stands apart and witnesses and e,amines the thoughts, ideas and images of the &%e.& &!s above, so below,& remember, and the phenomena of one plane ma be emplo ed to solve the riddles of higher or lower planes. *s it an wonder that ;ou, the child, feel that instinctive reverence for TH' !11, which feeling we call &religion&--that respect, and reverence for TH' +!TH'- %*6D= *s it an wonder that, when ou consider the works and wonders of 6ature, ou are overcome with a might feeling which has its roots awa down in our inmost being= *t is the %#TH'- %*6D that ou are pressing close up to, like a babe to the breast. Do not make the mistake of supposing that the little world ou see around ou-the 'arth, which is a mere grain of dust in the 4niverse--is the 4niverse itself. There are millions upon millions of such worlds, and greater. !nd there are millions of millions of such 4niverses in e,istence within the *nfinite %ind of TH' !11. !nd even in our own little solar s stem there are regions and planes of life far higher than ours, and beings compared to which we earth-bound mortals are as the slim life-forms that dwell on the ocean.s bed when compared to %an. There are beings with powers and attributes higher than %an has ever dreamed of the gods. possessing. !nd et these beings were once as ou, and still lower-and ou will be even as the , and still higher, in time, for such is the Destin of %an as reported b the *llumined. !nd Death is not real, even in the -elative sense--it is but /irth to a new life-and ;ou shall go on, and on, and on, to higher and still higher planes of life, for aeons upon aeons of time. The 4niverse is our home, and ou shall e,plore its farthest recesses before the end of Time. ;ou are dwelling in the *nfinite %ind of TH' !11, and our possibilities and opportunities are infinite, both in time and space. !nd at the end of the )rand ( cle of !eons, when TH' !11 shall draw back into itself all of its creations-- ou will go gladl for ou will then be able to know the Whole Truth of being !t #ne with TH' !11. Such is the report of the *llumined--those who have advanced well along The 0ath.

23
!nd, in the meantime, rest calm and serene-- ou are safe and protected b the *nfinite 0ower of the +!TH'--%#TH'- %*6D.
"'ithin the Father-(other (ind, mortal children are at home." -he &ybalion he &ybalion

" here is not one #ho is Fatherless, nor (otherless in the %niverse." --

Chapter VI

he 1ivine "arado$
" he half-#ise, recogni2ing the comparative unreality of the %niverse, imagine that they may defy its -a#s--such are vain and presumptuous fools, and they are broken against the rocks and torn asunder by the elements by reason of their folly. he truly #ise, kno#ing the nature of the %niverse, use -a# against la#s0 the higher against the

lo#er0 and by the ,rt of ,lchemy transmute that #hich is undesirable into that #hich is #orthy, and thus triumph. (astery consists not in abnormal dreams, visions and fantastic imaginings or living, but in using the higher forces against the lo#er--escaping the pains of the lo#er planes by vibrating on the higher. presumptuous denial, is the #eapon of the (aster." -he &ybalion ransmutation, not

This is the 0arado, of the 4niverse, resulting from the 0rinciple of 0olarit which manifests when TH' !11 begins to (reate--hearken to it for it points the difference between half-wisdom and wisdom. While to TH' *6+*6*T' !11, the 4niverse, its 1aws, its 0owers, its life, its 0henomena, are as things witnessed in the state of %editation or Dream8 et to all that is +inite, the 4niverse must be treated as -eal, and life, and action, and thought, must be based thereupon, accordingl , although with an ever understanding of the Higher Truth. 'ach according to its own 0lane and 1aws. Were TH' !11 to imagine that the 4niverse were indeed -ealit , then woe to the 4niverse, for there would be then no escape from lower to higher, divineward--then would the 4niverse become a fi,it and progress would become impossible. !nd if %an, owing to half-wisdom, acts and lives and thinks of the 4niverse as merel a dream 9akin to his own finite dreams: then indeed does it so become for him, and like a sleep-walker he stumbles ever around and around in a circle, making no progress, and being forced into an awakening at last b his falling bruised and bleeding over the 6atural 1aws which he ignored. $eep our mind ever

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on the Star, but let our e es watch over our footsteps, lest ou fall into the mire b reason of our upward ga3e. -emember the Divine 0arado,, that while the 4niverse *S 6#T, still *T *S. -emember ever the Two 0oles of Truth the !bsolute and the -elative. /eware of Half-Truths. What Hermetists know as &the 1aw of 0arado,& is an aspect of the 0rinciple of 0olarit . The Hermetic writings are filled with references to the appearance of the 0arado, in the consideration of the problems of 1ife and /eing. The Teachers are constantl warning their students against the error of omitting the &other side& of an "uestion. !nd their warnings are particularl directed to the problems of the !bsolute and the -elative, which perple, all students of philosoph , and which cause so man to think and act contrar to what is generall known as &common sense.& !nd we caution all students to be sure to grasp the Divine 0arado, of the !bsolute and -elative, lest the become entangled in the mire of the Half-Truth. With this in view this particular lesson has been written. -ead it carefull 5 The first thought that comes to the thinking man after he reali3es the truth that the 4niverse is a %ental (reation of TH' !11, is that the 4niverse and all that it contains is a mere illusion8 an unrealit 8 against which idea his instincts revolt. /ut this, like all other great truths, must be considered both from the !bsolute and the -elative points of view. +rom the !bsolute viewpoint, of course, the 4niverse is in the nature of an illusion, a dream, a phantasmagoria, as compared to TH' !11 in itself. We recogni3e this even in our ordinar view, for we speak of the world as &a fleeting show& that comes and goes, is born and dies--for the element of impermanence and change, finiteness and unsubstantialit , must ever be connected with the idea of a created 4niverse when it is contrasted with the idea of TH' !11, no matter what ma be our beliefs concerning the nature of both. 0hilosopher, metaph sician, scientist and theologian all agree upon this idea, and the thought is found in all forms of philosophical thought and religious conceptions, as well as in the theories of the respective schools of metaph sics and theolog . So, the Hermetic Teachings do not preach the unsubstantialit of the 4niverse in an stronger terms than those more familiar to ou, although their presentation of the subject ma seem somewhat more startling. !n thing that has a beginning and an ending must be, in a sense, unreal and untrue, and the 4niverse comes under the rule, in all schools of thought. +rom the !bsolute point of view, there is nothing -eal e,cept TH' !11, no matter what terms we ma use in thinking of, or discussing the subject. Whether the 4niverse be created of %atter, or whether it be a %ental (reation in the %ind of TH' !11--it is unsubstantial, non-enduring, a thing of time, space and change. We want ou to reali3e this fact thoroughl , before ou pass judgment on the Hermetic conception of the %ental nature of the 4niverse. Think over an and all of the other conceptions, and see whether this be not true of them. /ut the !bsolute point of view shows merel one side of the picture--the other side is the -elative one. !bsolute Truth has been defined as &Things as the mind of )od knows them,& while -elative Truth is

25
&Things as the highest reason of %an understands them.& !nd so while to TH' !11 the 4niverse must be unreal and illusionar , a mere dream or result of meditation,--nevertheless, to the finite minds forming a part of that 4niverse, and viewing it through mortal faculties, the 4niverse is ver real indeed, and must be so considered. *n recogni3ing the !bsolute view, we must not make the mistake of ignoring or den ing the facts and phenomena of the 4niverse as the present themselves to our mortal faculties-we are not TH' !11, remember. To take familiar illustrations, we all recogni3e the fact that matter &e,ists& to our senses--we will fare badl if we do not. !nd et, even our finite minds understand the scientific dictum that there is no such thing as %atter from a scientific point of view--that which we call %atter is held to be merel an aggregation of atoms, which atoms themselves are merel a grouping of units of force, called electrons or &ions,& vibrating and in constant circular motion. We kick a stone and we feel the impact--it seems to be real, notwithstanding that we know it to be merel what we have stated above. /ut remember that our foot, which feels the impact b means of our brains, is likewise %atter, so constituted of electrons, and for that matter so are our brains. !nd, at the best, if it were not b reason of our %ind, we would not know the foot or stone at all. Then again, the ideal of the artist or sculptor, which he is endeavoring to reproduce in stone or on canvas, seems ver real to him. So do the characters in the mind of the author8 or dramatist, which he seeks to e,press so that others ma recogni3e them. !nd if this be true in the case of our finite minds, what must be the degree of -ealit in the %ental *mages created in the %ind of the *nfinite= #h, friends, to mortals this 4niverse of %entalit is ver real indeed--it is the onl one we can ever know, though we rise from plane to plane, higher and higher in it. To know it otherwise, but actual e,perience, we must be TH' !11 itself. *t is true that the higher we rise in the nearer to &the mind of the +ather& we reach--the more apparent becomes the illusor nature of finite things, but not until TH' !11 finall withdraws us into itself does the vision actuall vanish. So, we need not dwell upon the feature of illusion. -ather let us, recogni3ing the real nature of the 4niverse, seek to understand its mental laws, and endeavor to use them to the best effect in our upward progress through life, as we travel from plane to plane of being. The 1aws of the 4niverse are none the less &*ron 1aws& because of the mental nature. !ll, e,cept TH' !11, are bound b them. What is *6 TH' *6+*6*T' %*6D #+ TH' all8 is -'!1 in a degree second onl to that -ealit itself which is vested in the nature of TH' !11. So, do not feel insecure or afraid --we are all H'1D +*-%1; *6 TH' *6+*6*T' %*6D #+ TH' !11, and there is naught to hurt us or for us to fear. There is no 0ower outside of TH' !11 to affect us. So we

26
ma rest calm and secure. There is a world of comfort and securit in this reali3ation when once attained. Then &calm and peaceful do we sleep, rocked in the (radle of the Deep&--resting safel on the bosom of the #cean of *nfinite %ind, which is TH' !11. *n TH' !11, indeed, do &we live and move and have our being.& %atter is none the less %atter to us, while we dwell on the plane of %atter, although we know it to be merel an aggregation of &electrons,& or particles of +orce, vibrating rapidl and g rating around each other in the formations of atoms8 the atoms in turn vibrating and g rating, forming molecules, which latter in turn form larger masses of %atter. 6or does %atter become less %atter, when we follow the in"uir still further, and learn from the Hermetic Teachings, that the &+orce& of which the electrons are but units is merel a manifestation of the %ind of TH' !11, and like all else in the 4niverse is purel %ental in its nature. While on the 0lane of matter, we must recogni3e its phenomena--we ma control %atter 9as all %asters of higher or lesser degree do:, but we do so b appl ing the higher forces. We commit a foll when we attempt to den the e,istence of %atter in the relative aspect. We ma den its master over us--and rightl so--but we should not attempt to ignore it in its relative aspect, at least so long as we dwell upon its plane. 6or do the 1aws of 6ature become less constant or effective, when we know them, likewise, to be merel mental creations. The are in full effect on the various planes. We overcome the lower laws, b appl ing still higher ones--and in this wa onl . /ut we cannot escape 1aw or rise above it entirel . 6othing but TH' !11 can escape 1aw--and that because TH' !11 is 1!W itself, from which all 1aws emerge. The most advanced %asters ma ac"uire the powers usuall attributed to the gods of men8 and there are countless ranks of being, in the great hierarch of life, whose being and power transcends even that of the highest %asters among men to a degree unthinkable b mortals, but even the highest %aster, and the highest /eing, must bow to the 1aw, and be as 6othing in the e e of TH' !11. So that if even these highest /eings, whose powers e,ceed even those attributed b men to their gods --if even these are bound b and are subservient to 1aw, then imagine the presumption of mortal man, of our race and grade, when he dares to consider the 1aws of 6ature as &unreal5& visionar and illusor , because he happens to be able to grasp the truth that the 1aws are %ental in nature, and simpl %ental (reations of TH' !11. Those 1aws which TH' !11 intends to be governing 1aws are not to be defied or argued awa . So long as the 4niverse endures, will the endure--for the 4niverse e,ists b virtue of these 1aws which form its framework and which hold it together. The Hermetic 0rinciple of %entalism, while e,plaining the true nature of the 4niverse upon the principle that all is %ental, does not change the scientific conceptions of the 4niverse, 1ife, or 'volution. *n fact, science merel corroborates the Hermetic Teachings. The latter merel teaches that the nature of the

27
4niverse is &%ental,& while modern science has taught that it is &%aterial.8 or 9of late: that it is &'nerg & at the last anal sis. The Hermetic Teachings have no fault to find with Herbert Spencer.s basic principle which postulates the e,istence of an &*nfinite and 'ternal 'nerg , from which all things proceed.& *n fact, the Hermetics recogni3e in Spencer.s philosoph the highest outside statement of the workings of the 6atural 1aws that have ever been promulgated, and the believe Spencer to have been a reincarnation of an ancient philosopher who dwelt in ancient 'g pt thousands of ears ago, and who later incarnated as Heraclitus, the )recian philosopher who lived /. (. DEE. !nd the regard his statement of the &*nfinite and 'ternal 'nerg & as directl in the line of the Hermetic Teachings, alwa s with the addition of their own doctrine that his &'nerg & is the 'nerg of the %ind of TH' !11. With the %aster-$e of the Hermetic 0hilosoph , the student of Spencer will be able to unlock man doors of the inner philosophical conceptions of the great 'nglish philosopher, whose work shows the results of the preparation of his previous incarnations. His teachings regarding 'volution and -h thm are in almost perfect agreement with the Hermetic Teachings regarding the 0rinciple of -h thm. So, the student of Hermetics need not la aside an of his cherished scientific views regarding the 4niverse. !ll he is asked to do is to grasp the underl ing principle of &TH' !11 is %ind8 the 4niverse is %ental--held in the mind of TH' !11.& He will find that the other si, of the Seven 0rinciples will &fit into& his scientific knowledge, and will serve to bring out obscure points and to throw light in dark corners. This is not to be wondered at, when we reali3e the influence of the Hermetic thought of the earl philosophers of )reece, upon whose foundations of thought the theories of modern science largel rest. The acceptance of the +irst Hermetic 0rinciple 9%entalism is the onl great point of difference between %odern Science and Hermetic students, and Science is graduall moving toward the Hermetic position in its groping in the dark for a wa out of the 1ab rinth into which it has wandered in its search for -ealit . The purpose of this lesson is to impress upon the minds of our students the fact that, to all intents and purposes, the 4niverse and its laws, and its phenomena, are just as -'!1, so far as %an is concerned as the would be under the h potheses of %aterialism or 'nergism. 4nder an h pothesis the 4niverse in its outer aspect is changing, ever-flowing, and transitor --and therefore devoid of substantialit and realit . /ut 9note the other pole of the truth: under the same h potheses, we are compelled to !(T !6D 1*<' as if the fleeting things were real and substantial. With this difference, alwa s, between the various h potheses--that under the old views %ental 0ower was ignored as a 6atural +orce, while under %entalism it becomes the )reatest 6atural +orce. and this one difference revolutioni3es 1ife, to those who understand the 0rinciple and its resulting laws and practice.

28
So, finall , students all, grasp the advantage of %entalism, and learn to know, use and appl the laws resulting therefrom. /ut do not ield to the temptation which, as The $ balion states, overcomes the half-wise and which causes them to be h pnoti3ed b the apparent unrealit of things, the conse"uence being that the wander about like dream-people dwelling in a world of dreams, ignoring the practical work and life of man, the end being that &the are broken against the rocks and torn asunder b the elements, b reason of their foll .& -ather follow the e,ample of the wise, which the same authorit states, &use 1aw against 1aws8 the higher against the lower8 and b the !rt of !lchem transmute that which is undesirable into that which is worth , and thus triumph.& +ollowing the authorit , let us avoid the half-wisdom 9which is foll : which ignores the truth that2 &%aster consists not in abnormal dreams, visions, and fantastic imaginings or living, but in using the higher forces against the lower-escaping the pains of the lower planes b vibrating on the higher.& -emember alwa s, student, that &Transmutation, not presumptuous denial, is the weapon of the %aster.& The above "uotations are from The $ balion, and are worth of being committed to memor b the student. We do not live in a world of dreams, but in an 4niverse which while relative, is real so far as our lives and actions are concerned. #ur business in the 4niverse is not to den its e,istence, but to 1*<', using the 1aws to rise from lower to higher -living on, doing the best that we can under the circumstances arising each da , and living, so far as is possible, to our biggest ideas and ideals. The true %eaning of 1ife is not known to men on this plane .if, indeed, to an --but the highest authorities, and our own intuitions, teach us that we will make no mistake in living up to the best that is in us, so far as is possible, and realising the 4niversal tendenc in the same direction in spite of apparent evidence to the contrar . We are all on The 0ath--and the road leads upward ever, with fre"uent resting places. -ead the message of The $ balion- -and follow the e,ample of &the wise&--avoiding the mistake of &the half-wise& who perish b reason of their foll .

Chapter VII

" he ,ll" in ,ll
"'hile ,ll is in !) ,--, it is e:ually true that he &ybalion !) ,-- is in ,--. o him #ho truly understands this truth hath come great kno#ledge." --

29
How often have the majorit of people heard repeated the statement that their Deit 9called b man names: was &!ll in !ll& and how little have the suspected the inner occult truth concealed b these carelessl uttered words= The commonl used e,pression is a survival of the ancient. Hermetic %a,im "uoted above. as the $ balion sa s2 &To him who trul understands this truth, hath come great knowledge.& !nd, this being so, let us seek this truth, the understanding of which means so much. *n this statement of truth--this Hermetic %a,im--is concealed one of the greatest philosophical, scientific and religious truths. We have given ou the Hermetic Teaching regarding the %ental 6ature of the 4niverse--the truth that &the 4niverse is %ental--held in the %ind of TH' !11& !s the $ balion sa s, in the passage "uoted above2 &!ll is in TH' !11.& /ut note also the co-related statement, that2 &*t is e"uall true that TH' !11 is in !11.& This apparentl contradictor statement is reconcilable under the 1aw of 0arado,. *t is, moreover, an e,act Hermetic statement of the relations e,isting between TH' !11 and its mental 4niverse. We have seen how &!ll is in TH' !11&--now let us e,amine the other aspect of the subject. The Hermetic Teachings are to the effect that TH' !11 is *mminent in 9&remaining within8 inherent8 abiding within&: its 4niverse, and in ever part, particle, unit, or combination, within the 4niverse. This statement is usuall illustrated b the Teachers b a reference to the 0rinciple of (orrespondence. The Teacher instructs the student to form a %ental *mage of something, a person, an idea, something having a mental form, the favorite e,ample being that of the author or dramatist forming an idea of his characters8 or a painter or sculptor forming an image of an ideal that he wishes to e,press b his art. *n each case, the student will find that while the image has its e,istence, and being, solel within his own mind, et he, the student, author, dramatist, painter, or sculptor, is, in a sense, immanent in8 remaining within8 or abiding within, the mental image also. *n other words, the entire virtue, life, spirit, of realit in the mental image is derived from the .immanent mind& of the thinker. (onsider this for a moment, until the idea is grasped. To take a modern e,ample, let us sa that #thello, *ago, Hamlet, 1ear, -ichard ***, e,isted merel in the mind of Shakespeare, at the time of their conception or creation. !nd et, Shakespeare also e,isted within each of these characters, giving them their vitalit , spirit, and action. Whose is the &spirit& of the characters that we know as %icawber, #liver Twist, 4riah Heep-- is it Dickens, or have each of these characters a personal spirit, independent of their creator= Have the <enus of %edici, the Sistine %adonna, the !ppollo /elvidere, spirits and realit of their own, or do the represent the spiritual and mental power of their creators= The 1aw of 0arado, e,plains that both propositions are true, viewed from the proper viewpoints. %icawber is both %icawber, and et Dickens. !nd, again, while %icawber ma be said to be Dickens, et Dickens is not identical with %icawber. %an, like %icawber, ma

30
e,claim2 .The Spirit of m (reator is inherent within me --and et *2 am not H'5& How different this from the shocking half-truth so vociferousl announced b certain of the half wise, who fill the air with their raucous cries of2 &* am )od5& *magine poor %icawber, or the sneak 4riah Heep, cr ing2 &* !m Dickens&8 or some of the lowl clods in one of Shakespeare.s pla s, elo"uentl announcing that2 * !m Shakespeare 5& TH' !11 is in the earthworm, and et the earthworm is far from being TH' !11. !nd still the wonder remains, that though the earthworm e,ists merel as a lowl thing, created and having its being solel within the %ind of TH' !11-- et TH' !11 is immanent in the earthworm, and in the particles that go to make up the earthworm. (an there be an greater m ster than this of &!ll in TH' !118 and TH' !11 in !ll=& The student will, of course, reali3e that the illustrations given above are necessaril imperfect and inade"uate, for the represent the creation of mental images in finite minds, while the 4niverse is a creation of *nfinite %ind--and the difference between the two poles separates them. !nd et it is merel a matter of degree--the same 0rinciple is in operation--the 0rinciple of (orrespondence manifests in each-- &!s above, so /elow8 as /elow, so above.& !nd, in the degree that %an reali3es the e,istence of the *ndwelling Spirit immanent within his being, so will he rise in the spiritual scale of life. This is what spiritual development means--the recognition, reali3ation, and manifestation of the Spirit within us. Tr to remember this last definition--that of spiritual development. *t contains the Truth of True -eligion. There are man planes of /eing--man sub-planes of 1ife--man degrees of e,istence in the 4niverse. !nd all depend upon the advancement of beings in the scale, of which scale the lowest point is the grossest matter, the highest being separated onl b the thinnest division from the S0*-*T of TH' !11. !nd, upward and onward along this Scale of 1ife, ever thing is moving. !ll are on the 0ath, whose end is TH' !11. !ll progress is a -eturning Home. !ll is 4pward and #nward, in spite of all seemingl contradictor appearances. Such is the message of the llumined. The Hermetic Teachings concerning the process of the %ental (reation of the 4niverse, are that at the beginning of the (reative ( cle, TH' !11, in its aspect of /eing, projects its Will toward its aspect of &/ecoming& and the process of creation begins. *t is taught that the process consists of the lowering of <ibration until a ver low degree of vibrator energ is reached, at which point the grossest possible form of %atter is manifested. This process is called the stage of *nvolution, in which TH' !11 becomes &involved,& or &wrapped up,& in its creation. This process is believed b the Hermetists to have a (orrespondence to the mental process of an artist, writer, or inventor, who becomes so wrapped up in his mental creation as to almost forget his own e,istence and who, for the time being, almost &lives in

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his creation,& *f instead of &wrapped& we use the word &rapt,& perhaps we will give a better idea of what is meant. This *nvoluntar stage of (reation is sometimes called the &#utpouring& of the Divine 'nerg , just as the 'volutionar state is called the &*ndrawing.& The e,treme pole of the (reative process is considered to be the furthest removed from TH' !11, while the beginning of the 'volutionar stage is regarded as the beginning of the return swing of the pendulum of -h thm-- a &coming home& idea being held in all of the Hermetic Teachings. The Teachings are that during the &#utpouring,& the vibrations become lower and lower until finall the urge ceases, and the return swing begins. /ut there is this difference, that while in the &#utpouring& the creative forces manifest compactl and as a whole, et from the beginning of the 'volutionar or &*ndrawing& stage, there is manifested the 1aw of *ndividuali3ation --that is, the tendenc to separate into 4nits of +orce, so that finall that which left TH' !11 as unindividuali3ed energ returns to its source as countless highl developed 4nits of 1ife, having risen higher and higher in the scale b means of 0h sical, %ental and Spiritual 'volution. The ancient Hermetists use the word &%editation& in describing the process of the mental creation of the 4niverse in the %ind of TH' !11, the word &(ontemplation& also being fre"uentl emplo ed. /ut the idea intended seems to be that of the emplo ment of the Divine !ttention. &!ttention& is a word derived from the 1atin root, meaning &to reach out8 to stretch out,& and so the act of !ttention is reall a mental &reaching out8 e,tension& of mental energ , so that the underl ing idea is readil understood when we e,amine into the real meaning of &!ttention.& The Hermetic Teachings regarding the process of 'volution are that, TH' !11, having meditated upon the beginning of the (reation--having thus established the material foundations of the 4niverse having thought it into e,istence--then graduall awakens or rouses from its %editation and in so doing starts into manifestation the process of 'volution, on the material mental and spiritual planes, successivel and in order. Thus the upward movement begins--and all begins to move Spiritward. %atter becomes less gross8 the 4nits spring into being8 the combinations begin to form8 1ife appears and manifests in higher and higher forms. and %ind becomes more and more in evidence--the vibrations constantl becoming higher. *n short, the entire process of 'volution, in all of its phases, begins, and proceeds according to the established 1aws of the *ndrawing& process. !ll of this occupies aeons upon aeons of %an.s time, each aeon containing countless millions of ears, but et the *llumined inform us that the entire creation, including *nvolution and 'volution, of an 4niverse, is but &as the twinkle of the e e& to TH' !11 !t the end of countless c cles of aeons of time, TH' !11 withdraws its !ttention--its

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(ontemplation and %editation--of the 4niverse, for the )reat Work is finished-and !ll is withdrawn into TH' !11 from which it emerged. /ut % ster of % steries--the Spirit of each soul is not annihilated, but is infinitel e,panded--the (reated and the (reator are merged. Such is the report of the *llumined. The above illustration of the &meditation,& and subse"uent &awakening from meditation,& of TH' !11, is of course but an attempt of the teachers to describe the *nfinite process b a finite e,ample. !nd, et2 &!s /elow, so !bove.& The difference is merel in degree. !nd just. as TH' !11 arouses itself from the meditation upon the 4niverse, so does %an 9in time: cease from manifesting upon the %aterial 0lane, and withdraws himself more and more into the *ndwelling Spirit, which is indeed &The Divine 'go.& There is one more matter of which we desire to speak in this lesson, and that comes ver near to an invasion of the %etaph sical field of speculation, although our purpose is merel to show the futilit of such speculation. We allude to the "uestion which inevitabl comes to the mind of all thinkers who have ventured to seek the Truth. The "uestion is2 &WH; does TH' !11 create 4niverses& The "uestion ma be asked in different forms, but the above is the gist of the in"uir . %en have striven hard to answer this "uestion, but still there is no answer worth of the name. Some have imagined that TH' !11 had something to gain b it, but this is absurd, for what could TH' !11 gain that it did not alread possess= #thers have sought the answer in the idea that TH' !11 &wished something to love & and others that it created for pleasure, or amusement8 or because it &was lonel & or to manifest its power8--all puerile e,planations and ideas, belonging to the childish period of thought. #thers have sought to e,plain the m ster b assuming that TH' !11 found itself &compelled& to create, b reason of its own &internal nature& its &creative instinct.& This idea is in advance of the others, but its weak point lies in the idea of TH' !11 being &compelled& b an thing, internal or e,ternal. *f its &internal nature,& or &creative instinct,& compelled it to do an thing, then the &internal nature& or &creative instinct& would be the !bsolute, instead of TH' !11, and so accordingl that part of the proposition falls. !nd, et, TH' !11 does create and manifest, and seems to find some kind of satisfaction in so doing. !nd it is difficult to escape the conclusion that in some infinite degree it must have what would correspond to an &inner nature,& or &creative instinct,& in man, with correspondingl infinite Desire and Will. *t could not act unless it Willed to !ct8 and it would not Will to !ct, unless it Desired to !ct and it would not Desire to !ct unless it obtained some Satisfaction thereb . !nd all of these things would belong to an &*nner 6ature,& and might be postulated as e,isting according to the 1aw of (orrespondence. /ut, still, we prefer to think of TH' !11 as acting entirel +-'' from an influence, internal as well as e,ternal. That is the problem which lies at the root of difficult --and the difficult that lies at the root of the problem.

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Strictl speaking, there cannot be said to be an &-eason& whatsoever for TH' !11 to act, for a &reason& implies a &cause,& and TH' !11 is above (ause and 'ffect, e,cept when it Wills to become a (ause, at which time the 0rinciple is set into motion. So, ou see, the matter is 4nthinkable, just as TH' !11 is 4nknowable. 7ust as we sa TH' !11 merel &*S&--so we are compelled to sa that &TH' !11 !(TS /'(!4S' *T !(TS.& !t the last, TH' !11 is !ll -eason in *tself8 !ll 1aw in *tself8 !ll !ction in *tself--and it ma be said, truthfull , that TH' !11 is *ts #wn -eason8 its own 1aw8 its own !ct--or still further, that TH' !118 *ts -eason8 *ts !ct8 is 1aw8 are #6', all being names for the same thing. *n the opinion of those who are giving ou these present lessons, the answer is locked up in the *66'- S'1+ of TH' !11, along with its Secret of /eing. The 1aw of (orrespondence, in our opinion, reaches onl to that aspect of TH' !11, which ma be spoken of as &The !spect of /'(#%*6).& /ack of that !spect is &The !spect of /'*6) & in which all 1aws are lost in 1!W8 all 0rinciples merge into 0-*6(*01'--and TH' !11 8 0-*6(*01' 8 and /'*6) 8 are *D'6T*(!1, #6' !6D TH' S!%'. Therefore, %etaph sical speculation on this point is futile. We go into the matter here, merel to show that we recogni3e the "uestion, and also the absurdit of the ordinar answers of metaph sics and theolog . *n conclusion, it ma be of interest to our students to learn that while some of the ancient, and modern, Hermetic Teachers have rather inclined in the direction of appl ing the 0rinciple of (orrespondence to the "uestion, with the result of the &*nner 6ature& conclusion,--still the legends have it that H'-%'S, the )reat, when asked this "uestion b his advanced students, answered them b 0-'SS*6) H*S 1*0S T*)HT1; T#)'TH'- and sa ing not a word, indicating that there W!S 6# !6SW'-. /ut, then, he ma have intended to appl the a,iom of his philosoph , that2 &The lips of Wisdom are closed, e,cept to the ears of 4nderstanding,& believing that even his advanced students did not possess the 4nderstanding which entitled them to the Teaching. !t an rate, if Hermes possessed the Secret, he failed to impart it, and so far as the world is concerned TH' 1*0S #+ H'-%'S !-' (1#S'D regarding it. !nd where the )reat Hermes hesitated to speak, what mortal ma dare to teach= /ut, remember, that whatever be the answer to this problem, if indeed there be an answer the truth remains that &While !ll is in TH' !11, it is e"uall true that TH' !11 is in !ll.& The Teaching on this point is emphatic. !nd, we ma add the concluding words of the "uotation2 &To him who trul understands this truth, hath come great knowledge.&

Chapter VIII

he "lanes of Correspondence
",s above, so belo#0 as belo#, so above." -he &ybalion.

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The great Second Hermetic 0rinciple embodies the truth that there is a harmon , agreement, and correspondence between the several planes of %anifestation, 1ife and /eing. This truth is a truth because all that is included in the 4niverse emanates from the same source, and the same laws, principles, and characteristics appl to each unit, or combination of unit, of activit , as each manifests its own phenomena upon its own plane. +or the purpose of convenience of thought and stud , the Hermetic 0hilosoph considers that the 4niverse ma be divided into three great classes of phenomena, known as the Three )reat 0lanes, namel 2 *. The )reat 0h sical 0lane.

**. The )reat %ental 0lane. ***. The )reat Spiritual 0lane. These divisions are more or less artificial and arbitrar , for the truth is that all of the three divisions are but ascending degrees of the great scale of 1ife, the lowest point of which is undifferentiated %atter, and the highest point that of Spirit. !nd, moreover, the different 0lanes shade into each other, so that no hard and fast division ma be made between the higher phenomena of the 0h sical and the lower of the %ental8 or between the higher of the %ental and the lower of the 0h sical. *n short, the Three )reat 0lanes ma be regarded as three great groups of degrees of 1ife %anifestation. While the purposes of this little book do not allow us to enter into an e,tended discussion of, or e,planation of, the subject of these different planes, still we think it well to give a general description of the same at this point. !t the beginning we ma as well consider the "uestion so often asked b the neoph te, who desires to be informed regarding the meaning of the word 0lane, which term has been ver freel used, and ver poorl e,plained, in man recent works upon the subject of occultism. The "uestion is generall about as follows2 *s a 0lane a place having dimensions, or is it merel a condition or state=& We answer2 &6o, not a place, nor ordinar dimension of space8 and et more than a state or condition. *t ma be considered as a state or condition, and et the state or condition is a degree of dimension, in a scale subject to measurement. &Somewhat parado,ical, is it not= /ut let us e,amine the matter. ! &dimension,& ou know, is &a measure in a straight line, relating to measure,& etc. The ordinar dimensions of space are length, breadth, and height, or perhaps length, breadth, height, thickness or

35
circumference. /ut there is another dimension of &created things& or &measure,& known to occultists, and to scientists as well, although the latter have not as et applied the term &dimension& to it and this new dimension, which, b the wa , is the much speculated-about &+ourth Dimension,& is the standard used in determining the degrees or &planes.& This +ourth Dimension ma be called &The Dimension of <ibration& *t is a fact well known to modern science, as well as to the Hermetists who have embodied the truth in their &Third Hermetic 0rinciple,& that ever thing is in motion8 ever thing vibrates8 nothing is at rest. +rom the highest manifestation, to the lowest, ever thing and all things <ibrate. 6ot onl do the vibrate at different rates of motion, but as in different directions and in a different manner. The degrees of the rate of vibrations constitute the degrees of measurement on the Scale of <ibrations--in other words the degrees of the +ourth Dimension. !nd these degrees form what occultists call &0lanes& The higher the degree of rate of vibration, the higher the plane, and the higher the manifestation of 1ife occup ing that plane. So that while a plane is not &a place,& nor et &a state or condition,& et it possesses "ualities common to both. We shall have more to sa regarding the subject of the scale of <ibrations in our ne,t lessons, in which we shall consider the Hermetic 0rinciple of <ibration. ;ou will kindl remember, however, that the Three )reat 0lanes are not actual divisions of the phenomena of the 4niverse, but merel arbitrar terms used b the Hermetists in order to aid in the thought and stud of the various degrees and +orms of universal activit and life. The atom of matter, the unit of force, the mind of man, and the being of the arch-angel are all but degrees in one scale, and all fundamentall the same, the difference between solel a matter of degree, and rate of vibration--all are creations of TH' !11, and have their e,istence solel within the *nfinite %ind of TH' !11. The Hermetists sub-divide each of the Three )reat 0lanes into Seven %inor 0lanes, and each of these latter are also sub-divided into seven sub-planes, all divisions being more or less arbitrar , shading into each other, and adopted merel for convenience of scientific stud and thought. The )reat 0h sical 0lane, and its Seven %inor 0lanes, is that division of the phenomena of the 4niverse which includes all that relates to ph sics, or material things, forces, and manifestations. *t includes all forms of that which we call %atter, and all forms of that which we call 'nerg or +orce. /ut ou must remember that the Hermetic 0hilosoph does not recogni3e %atter as a thing in itself, or as having a separate e,istence even in the %ind of TH' !11. The Teachings are that %atter is but a form of 'nerg --.that is, 'nerg at a low rate of vibrations of a certain kind. !nd accordingl the Hermetists classif %atter under the head of 'nerg , and give to it three of the Seven %inor 0lanes of the )reat 0h sical 0lane. These Seven %inor 0h sical 0lanes are as follows2

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*. **. The 0lane of %atter 9!: The 0lane of %atter 9/:

***. The 0lane of %atter 9(: *<. The 0lane of 'thereal Substance. <. The 0lane of 'nerg 9!: <*. The 0lane of 'nerg 9/: <** The 0lane of 'nerg 9(: . The 0lane of %atter 9!: comprises forms of %atter in its form of solids, li"uids, and gases, as generall recogni3ed b the te,t-books on ph sics. The 0lane of %atter 9/: comprises certain higher and more subtle forms of %atter of the e,istence of which modern science is but now recogni3ing, the phenomena of -adiant %atter, in its phases of radium, etc., belonging to the lower sub-division of this %inor 0lane. The 0lane of %atter 9(: comprises forms of the most subtle and tenuous %atter, the e,istence of which is not suspected b ordinar scientists. The 0lane of 'thereal Substance comprises that which science speaks of as The 'ther, a substance of e,treme tenuit and elasticit , pervading all 4niversal Space, and acting as a medium for the transmission of waves of energ , such as light, heat, electricit , etc. This 'thereal Substance forms a connecting link between %atter 9so-called: and 'nerg , and partakes of the nature of each. The Hermetic Teachings, however, instruct that this plane has seven sub-divisions 9as have all of the %inor 0lanes:, and that in fact there are seven ethers, instead of but one. 6e,t above the 0lane of 'thereal Substance comes the 0lane of 'nerg 9!:, which comprises the ordinar forms of 'nerg known to science, its seven sub planes being, respectivel , Heat8 1ight8 %agnetism8 'lectricit , and !ttraction 9including )ravitation, (ohesion, (hemical !ffinit , etc.: and several other forms of energ indicated b scientific e,periments but not as et named or classified. The 0lane of 'nerg 9/: comprises seven sub-planes of higher forms of energ not as et discovered b science, but which have been called &6ature.s +iner +orces& and which are called into operation in manifestations of certain forms of mental phenomena, and b which such phenomena becomes possible. The 0lane of 'nerg 9(: comprises seven sub-planes of energ so highl organi3ed that it bears man of the characteristics of &life,& but which is not recogni3ed b the minds of men on the ordinar plane of development, being available for the use on beings of the Spiritual 0lane alone--such energ is unthinkable to ordinar man, and ma be considered almost as &the divine power.& The beings emplo ing the same are as &gods& compared even to the highest human t pes known to us. The )reat %ental 0lane comprises those forms of &living things& known to us in ordinar life, as well as certain other forms not so well known e,cept to the occultist. The classification of the Seven %inor %ental 0lanes is more or less satisfactor and arbitrar 9unless accompanied b elaborate e,planations

37
which are foreign to the purpose of this particular work:, but we ma as well mention them. The are as follows2 *. **. The 0lane of %ineral %ind. The 0lane of 'lemental %ind 9!:.

***. The 0lane of 0lant %ind. *<. The 0lane of 'lemental %ind 9/:. <. The 0lane of !nimal %ind. <*. The 0lane of 'lemental %ind 9(:. <** The 0lane of Human %ind. . The 0lane of %ineral %ind comprises the &states or conditions& of the units or entities, or groups and combinations of the same, which animate the forms known to us as &minerals, chemicals, etc.& These entities must not be confounded with the molecules, atoms and corpuscles themselves, the latter being merel the material bodies or forms of these entities, just as a man.s bod is but his material form and not &himself.& These entities ma be called &souls& in one sense, and are living beings of a low degree of development, life, and mind--just a little more than the units of &living energ & which comprise the higher sub-divisions of the highest 0h sical 0lane. The average mind does not generall attribute the possession of mind, soul, or life, to the mineral kingdom, but all occultists recogni3e the e,istence of the same, and modern science is rapidl moving forward to the point-of-view of the Hermetic, in this respect. The molecules, atoms and corpuscles have their &loves and hates&8 &likes and dislikes&8 &attractions and repulsions&. &affinities and non-affinities,& etc., and some of the more daring of modern scientific minds have e,pressed the opinion that the desire and will, emotions and feelings, of the atoms differ onl in degree from those of men. We have no time or space to argue this matter here. !ll occultists know it to be a fact, and others are referred to some of the more recent scientific works for outside corroboration. There are the usual seven sub-divisions to this plane. The 0lane of 'lemental %ind 9!: comprises the state or condition, and degree of mental and vital development of a class of entities unknown to the average man, but recogni3ed to occultists. The are invisible to the ordinar senses of man, but, nevertheless, e,ist and pla their part of the Drama of the 4niverse. Their degree of intelligence is between that of the mineral and chemical entities on the one hand, and of the entities of the plant kingdom on the other. There are seven sub-divisions to this plane, also. The 0lane of 0lant %ind, in its seven sub-divisions, comprises the states or conditions of the entities comprising the kingdoms of the 0lant World, the vital and mental phenomena of which is fairl well

38
understood b the average intelligent person, man new and interesting scientific works regarding &%ind and 1ife in 0lants& having been published during the last decade. 0lants have life, mind and &souls,& as well as have the animals, man, and super-man. The 0lane of 'lemental %ind 9/:, in its seven sub-divisions, comprises the states and conditions of a higher form of &elemental& or unseen entities, pla ing their part in the general work of the 4niverse, the mind and life of which form a part of the scale between the 0lane of 0lant %ind and the 0lane of !nimal %ind, the entities partaking of the nature of both. The 0lane of !nimal %ind, in its seven sub-divisions, comprises the states and conditions of the entities, beings, or souls, animating the animal forms of life, familiar to us all. *t is not necessar to go into details regarding this kingdom or plane of life, for the animal world is as familiar to us as is our own. The 0lane of 'lemental %ind 9(:, in its seven sub-divisions, comprises those entities or beings, invisible as are all such elemental forms, which partake of the nature of both animal and human life in a degree and in certain combinations. The highest forms are semi-human in intelligence. The 0lane of Human %ind, in its seven sub-divisions, comprises those manifestations of life and mentalit which are common to %an, in his various grades, degrees, and divisions. *n this connection, we wish to point out the fact that the average man of toda occupies but the fourth sub-division of the 0lane of Human %ind, and onl the most intelligent have crossed the borders of the +ifth Sub-Division. *t has taken the race millions of ears to reach this stage, and it will take man more ears for the race to move on to the si,th and seventh sub-divisions, and be ond. /ut, remember, that there have been races before us which have passed through these degrees, and then on to higher planes. #ur own race is the fifth 9with stragglers from the fourth: which has set foot upon The 0ath. !nd, then there are a few advanced souls of our own race who have outstripped the masses, and who have passed on to the si,th and seventh sub-division, and some few being still further on. The man of the Si,th Sub-Division will be &The Super %an&8 he of the Seventh will be &The #ver-%an.& *n our consideration of the Seven %inor %ental 0lanes, we have merel referred to the Three 'lementar 0lanes in a general wa . We do not wish to go into this subject in detail in this work, for it does not belong to this part of the general philosoph and teachings. /ut we ma sa this much, in order to give ou a little clearer idea. of the relations of these planes to the more familiar ones -- the 'lementar 0lanes bear the same relation to the 0lanes of %ineral, 0lant, !nimal and Human %entalit and 1ife, that the black ke s on the piano do to the white ke s. The white ke s are sufficient to produce music, but there are certain scales, melodies, and harmonies, in which the black ke s pla their part,

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and in which their presence is necessar . The are also necessar as &connecting links& of soulcondition8 entit states, etc., between the several other and in certain combinations. The highest forms are semi-human in intelligence. The 0lane of Human %ind, in its seven sub-divisions, comprises those manifestations of life and mentalit which are common to %an, in his various grades, degrees, and divisions. *n this connection, we wish to point out the fact that the average man of toda occupies but the fourth sub-division of the 0lane of Human %ind, and onl the most intelligent have crossed the borders of the +ifth Sub-Division. *t has taken the race millions of ears to reach this stage, and it will take man more ears for the race to move on to the si,th and seventh sub-divisions, and be ond. /ut, remember, that there have been races before us which have passed through these degrees, and then on to higher planes. #ur own race is the fifth 9with stragglers from the fourth: which has set foot upon The 0ath. !nd, then there are a few advanced souls of our own race who have outstripped the masses, and who have passed on to the si,th and seventh sub-division, and some few being still further on. The man of the Si,th Sub-Division will be &The Super %an&8 he of the Seventh will be &The #ver-%an.& *n our consideration of the Seven %inor %ental 0lanes, we have merel referred to the Three 'lementar 0lanes in a general wa . We do not wish to go into this subject in detail in this work, for it does not belong to this part of the general philosoph and teachings. /ut we ma sa this much, in order to give ou a little clearer idea. of the relations of these planes to the more familiar ones -- the 'lementar 0lanes bear the same relation to the 0lanes of %ineral, 0lant, !nimal and Human %entalit and 1ife, that the black ke s on the piano do to the white ke s. The white ke s are sufficient to produce music, but there are certain scales, melodies, and harmonies, in which the black ke s pla their part, and in which their presence is necessar . The are also necessar as &connecting links& of soulcondition8 entit states, etc. between the several other planes, certain forms of development being attained therein--this last fact giving to the reader who can &read between the lines& a new light upon the processes of 'volution, and a new ke to the secret door of the &leaps of life& between kingdom and kingdom. The great kingdoms of 'lementals are full recogni3ed b all occultists, and the esoteric writings are full of mention of them. The readers of /ulwer.s &Fanoni& and similar tales will recogni3e the entities inhabiting these planes of life. 0assing on from the )reat %ental 0lane to the )reat Spiritual 0lane, what shall we sa = How can we e,plain these higher states of /eing, 1ife and %ind, to minds as et unable to grasp and understand the higher sub-divisions of the 0lane of Human %ind= The task is impossible. We can speak onl in the most general terms. How ma 1ight be described to a man born blind--how sugar, to a man who has never tasted an thing sweet--how harmon , to one born deaf=

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!ll that we can sa is that the Seven %inor 0lanes of the )reat Spiritual 0lane 9each %inor 0lane having its seven subdivisions: comprise /eings possessing 1ife, %ind and +orm as far above that of man of toda as the latter is above the earthworm, mineral or even certain forms of 'nerg or %atter. The 1ife of these /eings so far transcends ours, that we cannot even think of the details of the same8 their minds so far transcend ours, that to them we scarcel seem to &think,& and our mental processes seem almost akin to material processes8 the %atter of which their forms are composed is of the highest 0lanes of %atter, na , some are even said to be &clothed in 0ure 'nerg .& What ma be said of such /eings= #n the Seven %inor 0lanes of the )reat Spiritual 0lane e,ist /eings of whom we ma speak as !ngels8 !rchangels8 Demi )ods. #n the lower %inor 0lanes dwell those great souls whom we call %asters and !depts. !bove them come the )reat Hierarchies of the !ngelic Hosts, unthinkable to man8 and above those come those who ma without irreverence be called &The )ods,& so high in the scale of /eing are the , their being, intelligence and power being akin to those attributed b the races of men to their conceptions of Deit . These /eings are be ond even the highest flights of the human imagination, the word &Divine& being the onl one applicable to them. %an of these /eings, as well as the !ngelic Host, take the greatest interest in the affairs of the 4niverse and pla an important part in its affairs. These 4nseen Divinities and !ngelic Helpers e,tend their influence freel and powerfull , in the process of 'volution, and (osmic 0rogress. Their occasional intervention and assistance in human affairs have led to the man legends, beliefs, religions and traditions of the race, past and present. The have superimposed their knowledge and power upon the world, again and again, all under the 1aw of TH' !11, of course. /ut, et, even the highest of these advanced /eings e,ist merel as creations of, and in, the %ind of TH' !11, and are subject to the (osmic 0rocesses and 4niversal 1aws. The are still %ortal. We ma call them &gods& if we like, but still. the are but the 'lder /rethren of the -ace,--the advanced souls who have outstripped their brethren, and who have foregone the ecstas of !bsorption b TH' !11, in order to help the race on its upward journe along The 0ath. /ut, the belong to the 4niverse, and are subject to its conditions--the are mortal--and their plane is below that of !bsolute Spirit. #nl the most advanced Hermetists are able to grasp the *nner Teachings regarding the state of e,istence, and the powers manifested on the Spiritual 0lanes. The phenomena is so much higher than that of the %ental 0lanes that a confusion of ideas would surel result from an attempt to describe the same. #nl those whose minds have been carefull trained along the lines of the Hermetic 0hilosoph for ears-- es, those who have brought with them from other incarnations the knowledge ac"uired previousl --can comprehend just what is meant b the Teaching regarding these Spiritual 0lanes. !nd much of these *nner Teachings is held b the Hermetists as being too sacred, important and even

41
dangerous for general public dissemination. The intelligent student ma recogni3e what we mean b this when we state that the meaning of &Spirit& as used b the Hermetists is akin to &1iving 0ower&8 &!nimated +orce8& &*nner 'ssence8& &'ssence of 1ife,& etc., which meaning must not be confounded with that usuall and commonl emplo ed in connection with the term, i.e., &religious8 ecclesiastical8 spiritual8 ethereal8 hol ,& etc., etc. To occultists the word &Spirit& is used in the sense of &The !nimating 0rinciple,& carr ing with it the idea of 0ower, 1iving 'nerg , % stic +orce, etc. !nd occultists know that that which is known to them as &Spiritual 0ower& ma be emplo ed for evil as well as good ends 9in accordance with the 0rinciple of 0olarit :, a fact which has been recogni3ed b the majorit of religions in their conceptions of Satan, /eel3ebub, the Devil, 1ucifer, +allen !ngels, etc. !nd so the knowledge regarding these 0lanes has been kept in the Hol of Holies in all 'soteric +raternities and #ccult #rders,--in the Secret (hamber of the Temple. /ut this ma be said here, that those who have attained high spiritual powers and have misused them, have a terrible fate in store for them, and the swing of the pendulum of -h thm will inevitabl swing them back to the furthest e,treme of %aterial e,istence, from which point the must retrace their steps Spiritward, along the wear rounds of The 0ath, but alwa s with the added torture of having alwa s with them a lingering memor of the heights from which the fell owing to their evil actions. The legends of the +allen !ngels have a basis in actual facts, as all advanced occultists know. The striving for selfish power on the Spiritual 0lanes inevitabl results in the selfish soul losing its spiritual balance and falling back as far as it had previousl risen. /ut to even such a soul, the opportunit of a return is given --and such souls make the return journe , pa ing the terrible penalt according to the invariable 1aw. *n conclusion we would again remind ou that according to the 0rinciple of (orrespondence, which embodies the truth2 &!s !bove so /elow8 as /elow, so !bove,& all of the Seven Hermetic 0rinciples are in full operation on all of the man planes, 0h sical %ental and Spiritual. The 0rinciple of %ental Substance of course applies to all the planes, for all are held in the %ind of TH' !11. The 0rinciple of (orrespondence manifests in all, for there is a correspondence, harmon and agreement between the several planes. The 0rinciple of <ibration manifests on all planes, in fact the ver differences that go to make the &planes& arise from <ibration, as we have e,plained. The 0rinciple of 0olarit manifests on each plane, the e,tremes of the 0oles being apparentl opposite and contradictor . The 0rinciple of -h thm manifests on each 0lane, the movement of the phenomena having its ebb and flow, rise and flow, incoming and outgoing. The 0rinciple of (ause and 'ffect manifests on each 0lane, ever 'ffect having its (ause and ever (ause having its effect. The 0rinciple of )ender manifests on each 0lane, the (reative 'nerg being alwa s manifest, and operating along the lines of its %asculine and +eminine !spects.

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&!s !bove so /elow8 as /elow, so !bove.& This centuries old Hermetic a,iom embodies one of the great 0rinciples of 4niversal 0henomena. !s we proceed with our consideration of the remaining 0rinciples, we will see even more clearl the truth of the universal nature of third great 0rinciple of (orrespondence.

Chapter IX

;ibration
".othing rests0 everything moves0 everything vibrates." -he &ybalion.

The great Third Hermetic 0rinciple--the 0rinciple of <ibration--embodies the truth that %otion is manifest in ever thing in the 4niverse--that nothing is at rest--that ever thing moves, vibrates, and circles. This Hermetic 0rinciple was recogni3ed b some of the earl )reek philosophers who embodied it in their s stems. /ut, then, for centuries it was lost sight of b the thinkers outside of the Hermetic ranks. /ut in the 6ineteenth (entur ph sical science re-discovered the truth and the Twentieth (entur scientific discoveries have added additional proof of the correctness and truth of this centuriesold Hermetic doctrine. The Hermetic Teachings are that not onl is ever thing in constant movement and vibration, but that the &differences& between the various manifestations of the universal power are due entirel to the var ing rate and mode of vibrations. 6ot onl this, but that even TH' !11, in itself, manifests a constant vibration of such an infinite degree of intensit and rapid motion that it ma be practicall considered as at rest, the teachers directing the attention of the students to the fact that even on the ph sical plane a rapidl moving object 9such as a revolving wheel: seems to be at rest. The Teachings are to the effect that Spirit is at one end of the 0ole of <ibration, the other 0ole being certain e,tremel gross forms of %atter. /etween these two poles are millions upon millions of different rates and modes of vibration. %odern Science has proven that all that we call %atter and 'nerg are but &modes of vibrator motion,& and some of the more advanced scientists are rapidl moving toward the positions of the occultists who

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hold that the phenomena of %ind are likewise modes of vibration or motion. 1et us see what science has to sa regarding the "uestion of vibrations in matter and energ . *n the first place, science teaches that all matter manifests, in some degree, the vibrations arising from temperature or heat. /e an object cold or hot--both being but degrees of the same things--it manifests certain heat vibrations, and in that sense is. in motion and vibration. Then all particles of %atter are in circular movement, from corpuscle to suns. The planets revolve around suns, and man of them turn on their a,es. The suns move around greater central points, and these are believed to move around still greater, and so on, ad infinitum. The molecules of which the particular kinds of %atter are composed are in a state of constant vibration and movement around each other and against each other. The molecules are composed of !toms, which, likewise, are in a state of constant movement and vibration. The atoms are composed of (orpuscles, sometimes called &electrons,& &ions,& etc., which also are in a state of rapid motion, revolving around each other, and which manifest a ver rapid state and mode of vibration. !nd, so we see that all forms of %atter manifest <ibration, in accordance with the Hermetic 0rinciple of <ibration. !nd so it is with the various forms of 'nerg . Science teaches that 1ight, Heat, %agnetism and 'lectricit are but forms of vibrator motion connected in some wa with, and probabl emanating from the 'ther. Science does not as et attempt to e,plain the nature of the phenomena known as (ohesion, which is the principle of %olecular !ttraction8 nor (hemical !ffinit , which is the principle of !tomic !ttraction8 nor )ravitation 9the greatest m ster of the three:, which is the principle of attraction b which ever particle or mass of %atter is bound to ever other particle or mass. These three forms of 'nerg are not as et understood b science, et the writers incline to the opinion that these too are manifestations of some form of vibrator energ , a fact which the Hermetists have held and taught for ages past. The 4niversal 'ther, which is postulated b science without its nature being understood clearl , is held b the Hermetists to be but a higher manifestation of that which is erroneousl called matter--that is to sa , %atter at a higher degree of vibration-and is called b them &The 'thereal Substance.& The Hermetists teach that this 'thereal Substance is of e,treme tenuit and elasticit , and pervades universal space, serving as a medium of transmission of waves of vibrator energ , such as heat, light, electricit , magnetism, etc. The Teachings are that The 'thereal Substance is a connecting link between the forms of vibrator energ known as &%atter& on the one hand, and &'nerg or +orce& on the other8 and also that it manifests a degree of vibration, in rate and mode, entirel its own.

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Scientists have offered the illustration of a rapidl moving wheel, top, or c linder, to show the effects of increasing rates of vibration. The illustration supposes a wheel, top, or revolving c linder, running at a low rate of speed--we will call this revolving thing &the object& in following out the illustration. 1et us suppose the object moving slowl . *t ma be seen readil , but no sound of its movement reaches the ear. The speed is graduall increased. *n a few moments its movement becomes so rapid that a deep growl or low note ma be heard. Then as the rate is increased the note rises one in the musical scale. Then, the motion being still further increased, the ne,t highest note is distinguished. Then, one after another, all the notes of the musical scale appear, rising higher and higher as the motion is increased. +inall when the motions have reached a certain rate the final note perceptible to human ears is reached and the shrill, piercing shriek dies awa , and silence follows. 6o sound is heard from the revolving object, the rate of motion being so high that the human ear cannot register the vibrations. Then comes the perception of rising degrees of Heat. Then after "uite a time the e e catches a glimpse of the object becoming a dull dark reddish color. !s the rate increases, the red becomes brighter. Then as the speed is increased, the red melts into an orange. Then the orange melts into a ellow. Then follow, successivel , the shades of green, blue, indigo, and finall violet, as the rate of sped increases. Then the violet shades awa , and all color disappears, the human e e not being able to register them. /ut there are invisible ra s emanating from the revolving object, the ra s that are used in photographing, and other subtle ra s of light. Then begin to manifest the peculiar ra s known as the &? -a s,& etc., as the constitution of the object changes. 'lectricit and %agnetism are emitted when the appropriate rate of vibration is attained. When the object reaches a certain rate of vibration its molecules disintegrate, and resolve themselves into the original elements or atoms. Then the atoms, following the 0rinciple of <ibration, are separated into the countless corpuscles of which the are composed. !nd finall , even the corpuscles disappear and the object ma be said to /e composed of The 'thereal Substance. Science does not dare to follow the illustration further, but the Hermetists teach that if the vibrations be continuall increased the object would mount up the successive states of manifestation and would in turn manifest the various mental stages, and then on Spiritward, until it would finall re-enter TH' !11, which is !bsolute Spirit. The &object,& however, would have ceased to be an &object& long before the stage of 'thereal Substance was reached, but otherwise the illustration is correct inasmuch as it shows the effect of constantl increased rates and modes of vibration. *t must be remembered, in the above illustration, that at the stages at which the &object& throws off vibrations of light, heat, etc., it is not actuall &resolved& into those forms of energ 9which are much higher in the scale:, but simpl that it reaches a degree of vibration in which those forms of energ are liberated, in a degree, from the confining influences of its molecules, atoms and corpuscles, as the case ma be. These forms of energ , although much higher in

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the scale than matter, are imprisoned and confined in the material combinations, b reason of the energies manifesting through, and using material forms, but thus becoming entangled and confined in their creations of material forms, which, to an e,tent, is true of all creations, the creating force becoming involved in its creation. /ut the Hermetic Teachings go much further than do those of modern science. The teach that all manifestation of thought, emotion, reason, will or desire, or an mental state or condition, are accompanied b vibrations, a portion of which are thrown off and which tend to affect the minds of other persons b &induction.& This is the principle which produces the phenomena of &telepath &8 mental influence, and other forms of the action and power of mind over mind, with which the general public is rapidl becoming ac"uainted, owing to the wide dissemination of occult knowledge b the various schools, cults and teachers along these lines at this time. 'ver thought, emotion or mental state has its corresponding rate and mode of vibration. !nd b an effort of the will of the person, or of other persons, these mental states ma be reproduced, just as a musical tone ma be reproduced b causing an instrument to vibrate at a certain rate -just as color ma be reproduced in the same ma . / a knowledge of the 0rinciple of <ibration, as applied to %ental 0henomena, one ma polari3e his mind at an degree he wishes, thus gaining a perfect control over his mental states, moods, etc. *n the same wa he ma affect the minds of others, producing the desired mental states in them. *n short, he ma be able to produce on the %ental 0lane that which science produces on the 0h sical 0lane-namel , &<ibrations at Will.& This power of course ma be ac"uired onl b the proper instruction, e,ercises, practice, etc., the science being that of %ental Transmutation, one of the branches of the Hermetic !rt. ! little reflection on what we have said will show the student that the 0rinciple of <ibration underlies the wonderful phenomena of the power manifested b the %asters and !depts, who are able to apparentl set aside the 1aws of 6ature, but who, in realit , are simpl using one law against another8 one principle against others8 and who accomplish their results b changing the vibrations of material objects, or forms of energ , and thus perform what are commonl called &miracles.& !s one of the old Hermetic writers has trul said2 &He who understands the 0rinciple of <ibration, has grasped the sceptre of 0ower.&

Chapter X

"olarity
")verything is dual0 everything has poles0 everything has its pair of opposites0 like and unlike are the same0

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opposites are identical in nature, but different in degree0 e$tremes meet0 all truths are but half-truths0 all parado$es may be reconciled." -he &ybalion.

The great +ourth Hermetic 0rinciple--the 0rinciple of 0olarit embodies the truth that all manifested things have &two sides&8 &two aspects&8 &two poles&8 a &pair of opposites,& with manifold degrees between the two e,tremes. The old parado,es, which have ever perple,ed the mind of men, are e,plained b an understanding of this 0rinciple. %an has alwa s recogni3ed something akin to this 0rinciple, and has endeavored to e,press it b such sa ings, ma,ims and aphorisms as the following2 &'ver thing is and isn.t, at the same time&8 &all truths are but half-truths&8 &ever truth is half-false&8 &there are two sides to ever thing&- &there is a reverse side to ever shield,& etc., etc. The Hermetic Teachings are to the effect that the difference between things seemingl diametricall opposed to each other is merel a matter of degree. *t teaches that &the pairs of opposites ma be reconciled, &and that &thesis and anti-thesis are identical in nature, but different in degree&8 and that the &universal reconciliation of opposites& is effected b a recognition of this 0rinciple of 0olarit . The teachers claim that illustrations of this 0rinciple ma be had on ever hand, and from an e,amination into the real nature of an thing. The begin b showing that Spirit and %atter are but the two poles of the same thing, the intermediate planes being merel degrees of vibration. The show that TH' !11 and The %an are the same, the difference being merel a matter of degree of %ental %anifestation. Thus the 1!W and 1aws are the two opposite poles of one thing. 1ikewise, 0-*6(*01' and 0rinciples. *nfinite %ind and finite minds. Then passing on to the 0h sical 0lane, the illustrate the 0rinciple b showing that Heat and (old are identical in nature, the differences being merel a matter of degrees. The thermometer shows man degrees of temperature, the lowest pole being called &cold,& and the highest &heat.& /etween these two poles are man degrees of &heat& or &cold,& call them either and ou are e"uall correct. The higher of two degrees is alwa s &warmer,& while the lower is alwa s &colder.& There is no absolute standard-all is a matter of degree. There is no place on the thermometer where heat ceases and cold begins. *t is all a matter of higher or lower vibrations. The ver terms &high& and &low,& which we are compelled to use, are but poles of the same thing-the terms are relative. So with &'ast and West&- travel around the world in an eastward direction, and ou reach a point which is called west at our starting point, and ou return from that westward point. Travel far enough 6orth, and ou will find ourself traveling South, or vice versa.

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1ight and Darkness are poles of the same thing, with man degrees between them. The musical scale is the same-starting with &(& ou move upward until ou reach another &(& and so on, the differences between the two ends of the board being the same, with man degrees between the two e,tremes. The scale of color is the same-higher and lower vibrations being the onl difference between high violet and low red. 1arge and Small are relative. So are 6oise and >uiet8 Hard and Soft follow the rule. 1ikewise Sharp and Dull. 0ositive and 6egative are two poles of the same thing, with countless degrees between them. )ood and /ad are not absolute we call one end of the scale )ood and the other /ad, or one end )ood and the other 'vil, according to the use of the terms. ! thing is &less good& than the thing higher in the scale8 but that &less good& thing, in turn, is &more good& than the thing ne,t below it-and so on, the &more or less& being regulated b the position on the scale. !nd so it is on the %ental 0lane. &1ove and. Hate& are generall regarded as being things diametricall opposed to each other8 entirel different8 unreconcilable. /ut we appl the 0rinciple of 0olarit 8 we find that there is no such thing as !bsolute 1ove or !bsolute Hate, as distinguished from each other. The two are merel terms applied to the two poles of the same thing. /eginning at an point of the scale we find &more love,& or &less hate,& as we ascend the scale8 and &more hate& or &less love& as we descend this being true no matter from what point, high or low, we ma start. There are degrees of 1ove and Hate, and there is a middle point where &1ike and Dislike& become so faint that it is difficult to distinguish between them. (ourage and +ear come under the same rule. The 0airs of #pposites e,ist ever where. Where ou find one thing ou find its opposite-the two poles. !nd it is this fact that enables the Hermetist to transmute one mental state into another, along the lines of 0olari3ation. Things belonging to different classes cannot be transmuted into each other, but things of the same class ma be changed, that is, ma have their polarit changed. Thus 1ove never becomes 'ast or West, or -ed or <iolet-but it ma and often does turn into Hate and likewise Hate ma be transformed into 1ove, b changing its polarit . (ourage ma be transmuted into +ear, and the reverse. Hard things ma be rendered Soft. Dull things become Sharp. Hot things become (old. !nd so on, the transmutation alwa s being between things of the same kind of different degrees. Take the case of a +earful man. / raising his mental vibrations along the line of +ear-(ourage, he can be filled with the highest degree of (ourage and +earlessness. !nd, likewise, the Slothful man ma change himself into an !ctive, 'nergetic individual simpl b polari3ing along the lines of the desired "ualit . The student who is familiar with the processes b which the various schools of %ental Science, etc., produce changes in the mental states of those following their teachings, ma not readil understand the

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principle underl ing- man of these changes. When, however, the 0rinciple of 0olarit is once grasped, and it is seen that the mental changes are occasioned b a change of polarit -a sliding along the same scale-the hatter is readil understood. The change is not in the nature of a transmutation of one thing into another thing entirel different-but is merel a change of degree in the same things, a vastl important difference. +or instance, borrowing an analog from the 0h sical 0lane, it is impossible to change Heat into Sharpness, 1oudness, Highness, etc., but Heat ma readil be transmuted into (old, simpl b lowering the vibrations. *n the same wa Hate and 1ove are mutuall transmutable8 so are +ear and (ourage. /ut +ear cannot be transformed into 1ove, nor can (ourage be transmuted into Hate. The mental states belong to innumerable classes, each class of which has its opposite poles, along which transmutation is possible. The student will readil recogni3e that in the mental states, as well as in the phenomena of the 0h sical 0lane, the two poles ma be classified as 0ositive and 6egative, respectivel . Thus 1ove is 0ositive to Hate8 (ourage to +ear8 !ctivit to 6on-!ctivit , etc., etc. !nd it will also be noticed that even to those unfamiliar with the 0rinciple of <ibration, the 0ositive pole seems to be of a higher degree than the 6egative, and readil dominates it. The tendenc of 6ature is in the direction of the dominant activit of the 0ositive pole. *n addition to the changing of the poles of one.s own mental states b the operation of the art of 0olari3ation, the phenomena of %ental *nfluence, in its manifold phases, shows us that the principle ma be e,tended so as to embrace the phenomena of the influence of one mind over that of another, of which so much has been written and taught of late ears. When it is understood that %ental *nduction is possible, that is that mental states ma be produced b &induction& from others, then we can readil see how a certain rate of vibration, or polari3ation of a certain mental state, ma be communicated to another person, and his polarit in that class of mental states thus changed. *t is along this principle that the results of man of the &mental treatments& are obtained. +or instance, a person is &blue,& melanchol and full of fear. ! mental scientist bringing his own mind up to the desired vibration b his trained will, and thus obtaining the desired polari3ation in his own case, then produces a similar mental state in the other b induction, the result being that the vibrations are raised and the person polari3es toward the 0ositive end of the scale instead toward the 6egative, and his +ear and other negative emotions are transmuted to (ourage and similar positive mental states. ! little stud will show ou that these mental changes are nearl all along the line of 0olari3ation, the change being one of degree rather than of kind. ! knowledge of the e,istence of this great Hermetic 0rinciple will enable the student to better understand his own mental states, and those of other people. He will see that these states are all

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matters of degree, and seeing thus, he will be able to raise or lower the vibration at will-to change his mental poles, and thus be %aster of his mental states, instead of being their servant and slave. !nd b his knowledge he will be able to aid his fellows intelligentl and b the appropriate methods change the polarit when the same is desirable. We advise all students to familiari3e themselves with this 0rinciple of 0olarit , for a correct understanding of the same will throw light on man difficult subjects.

Chapter XI

6hythm
")verything flo#s out and in0 everything has its tides0 all things rise and fall0 the pendulum-s#ing manifests in everything0 the measure of the s#ing to the right, is the measure of the s#ing to the left0 rhythm compensates" -he &ybalion.

The great +ifth Hermetic 0rinciple-the 0rinciple of -h thm-embodies the truth that in ever thing there is manifested a measured motion8 a to-and-from movement8 a flow and inflow8 a swing forward and backward8 a pendulum-like movement8 a tide-like ebb and flow8 a high-tide and a low-tide8 between the two-poles manifest on the ph sical, mental or spiritual planes. The 0rinciple of rh thm is closel connected with the 0rinciple of 0olarit described in the preceding chapter. -h thm manifests between the two poles established b the 0rinciple of 0olarit . This does not mean, however, that the pendulum of -h thm swings to the e,treme poles, for this rarel happens8 in fact, it is difficult to establish the e,treme polar opposites in the majorit of cases. /ut the swing is ever &toward& first one pole and then the other. There is alwa s an action and reaction8 an advance and a retreat8 a rising and sinking8 manifested in all of the airs and phenomena of the 4niverse. Suns, worlds, men, animals, plants, minerals, forces, energ , mind and matter, es, even Spirit, manifests this 0rinciple. The 0rinciple manifests in the creation and destruction of worlds8 in the rise and fall of nations in the life histor of all things8 and finall in the mental states of %an.

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/eginning with the manifestations of Spirit-of TH' !11-it will be noticed that there is ever the #utpouring and the *ndrawing8 the &#utbreathing and *nbreathing of /rahm,& as the /rahmans word it. 4niverses are created8 reach their e,treme low point of materialit 8 and then begin in their upward swing. Suns spring into being, and then their height of power being reached, the process of retrogression begins, and after aeons the become dead masses of matter, awaiting another impulse which starts again their inner energies into activit and a new solar life c cle is begun. !nd thus it is with all the worlds8 the are born, grow and die8 onl to be reborn. !nd thus it is with all the things of shape and form8 the swing from action to reaction8 from birth to death8 from activit to inactivit - and then back again. Thus it is with all living things the are born, grow, and die-and then are reborn. So it is with all great movements, philosophies, creeds, fashions, governments, nations, and all else-birth, growth, maturit , decadence, death-and then new birth. The swing of the pendulum is ever in evidence. 6ight follows da 8 and da night. The pendulum swings from Summer to Winter, and then back again. The corpuscles, atoms, molecules, and all masses of matter, swing around the circle of their nature. There is no such thing as absolute rest, or cessation from movement, and all movement partakes of rh thm. The 0rinciple is of universal application. *t ma be applied to an "uestion, or phenomena of an of the man planes of life. *t ma be applied to all phases of human activit . There is alwa s the -h thmic swing from one pole to the other. The 4niversal 0endulum is ever in motion. The Tides of 1ife flow in and out, according to 1aw. The 0rinciple of rh thm is well understood b modern science, and is considered a universal law as applied to material things. /ut the Hermetists carr the principle much further, and know that its manifestations and influence e,tend to the mental activities of %an, and that it accounts for the bewildering succession of moods, feelings and other anno ing and perple,ing changes that we notice in ourselves. /ut the Hermetists b stud ing the operations of this 0rinciple have learned to escape some of its activities b Transmutation. The Hermetic %asters long since discovered that while the 0rinciple of -h thm was invariable, and ever in evidence in mental phenomena, still there were two planes of its manifestation so far as mental phenomena are concerned. The discovered that there were two general planes of (onsciousness, the 1ower and the Higher, the understanding of which fact enabled them to rise to the higher plane and thus escape the swing of the -h thmic pendulum which manifested on the lower plane. *n other words, the swing of the pendulum occurred on the 4nconscious 0lane, and the (onsciousness was not affected. This the call the 1aw of 6eutrali3ation. *ts operations consist in the raising of the 'go above the vibrations of the 4nconscious 0lane of mental activit , so that the negative-swing of the pendulum is

51
not manifested in consciousness, and therefore the are not affected. *t is akin to rising above a thing and letting it pass beneath ou. The Hermetic %aster, or advanced student, polari3es himself at the desired pole, and b a process akin to &refusing& to participate in the backward swing or, if ou prefer, a &denial& of its influence over him, he stands firm in his polari3ed position, and allows the mental pendulum to swing back along the unconscious plane. !ll individuals who have attained an degree of self-master , accomplish this, more or less unknowingl , and b refusing to allow their moods and negative mental states to affect them, the appl the 1aw of 6eutrali3ation. The %aster, however, carries this to a much higher degree of proficienc , and b the use of his Will he attains a degree of 0oise and %ental +irmness almost impossible of belief on the part of those who allow themselves to be swung backward and forward b the mental pendulum of moods and feelings. The importance of this will be appreciated b an thinking person who reali3es what creatures of moods, feelings and emotion the majorit of people are, and how little master of themselves the manifest. *f ou will stop and consider a moment, ou will reali3e how much these swings of -h thm have affected ou in our life-how a period of 'nthusiasm has been invariabl followed b an opposite feeling and mood of Depression. 1ikewise, our moods and periods of (ourage have been succeeded b e"ual moods of +ear. !nd so it has ever been with the majorit of persons-tides of feeling have ever risen and fallen with them, but the have never suspected the cause or reason of the mental phenomena. !n understanding of the workings of this 0rinciple will give one the ke to the %aster of these rh thmic swings of feeling, and will enable him to know himself better and to avoid being carried awa b these inflows and outflows. The Will is superior to the conscious manifestation of this 0rinciple, although the 0rinciple itself can never be destro ed. We ma escape its effects, but the 0rinciple operates, nevertheless. The pendulum ever swings, although we ma escape being carried along with it. There are other features of the operation of this 0rinciple of -h thm of which we wish to speak at this point. There comes into its operations that which is known as the 1aw of (ompensation. #ne of the definitions or meanings of the word &(ompensate& is, &to counterbalance& which is the sense in which the Hermetists use the term. *t is this 1aw of (ompensation to which the $ balion refers when it sa s2 & The measure of the swing to the right is the measure of the swing to the left8 rh thm, compensates.& The 1aw of (ompensation is that the swing in one direction determines the swing in the opposite direction, or to the opposite pole-the one balances, or counterbalances, the other. #n the 0h sical 0lane we see man e,amples of this 1aw. The pendulum of the clock swings a certain distance to the right, and then an e"ual distance to the left. The seasons balance each other in the same wa . The tides follow the same 1aw. !nd the same 1aw is manifested in all the phenomena of -h thm. The pendulum,

52
with a short swing in one direction, has but a short swing- in the other8 while the long swing to the right invariabl means the long swing to the left. !n object hurled upward to a certain height has an e"ual distance to traverse on its return. The force with which a projectile is sent upward a mile is reproduced when the projectile returns to the earth on its return journe . This 1aw is constant on the 0h sical 0lane, as reference to the standard authorities will show ou. /ut the Hermetists carr it still further. The teach that a man.s mental states are subject to the same 1aw. The man who enjo s keenl , is subject to keen suffering8 while he who feels but little pain is capable of feeling but little jo . The pig suffers but little mentall , and enjo s but little-he is compensated. !nd on the other hand, there are other animals who enjo keenl , but whose nervous organism and temperament cause them to suffer e,"uisite degrees of pain and so it is with %an. There are temperaments which permit of but low degrees of enjo ment, and e"uall low degrees of suffering8 while there are others which permit the most intense enjo ment, but also the most intense suffering. The rule is that the capacit for pain and pleasure, in each individual, are balanced. The 1aw of (ompensation is in full operation here. /ut the Hermetists go still further in this matter. The teach that before one is able to enjo a certain degree of pleasure, he must have swung as far, proportionatel , toward the other pole of feeling. The hold, however, that the 6egative is precedent to the 0ositive in this matter, that is to sa that in e,periencing a certain degree of pleasure it does not follow that he will have to &pa up for it& with a corresponding degree of pain8 on the contrar , the pleasure is the -h thmic swing, according to the 1aw of (ompensation, for a degree of pain previousl e,perienced either in the present life, or in a previous incarnation. This throws a new light on the 0roblem of 0ain. The Hermetists regard the chain of lives as continuous, and as forming a part of one life of the individual, so that in conse"uence the rh thmic swing is understood in this wa , while it would be without meaning unless the truth of reincarnation is admitted. /ut the Hermetists claim that the %aster or advanced student is able, to a great degree, to escape the swing toward 0ain, b the process of 6eutrali3ation before mentioned. / rising on to the higher plane of the 'go, much of the e,perience that comes to those dwelling on the lower plane is avoided and escaped. The 1aw of (ompensation pla s an important part in the lives of men and women. *t will be noticed that one generall &pa s the price& of an thing he possesses or lacks. *f he has one thing, he lacks anotherthe balance is struck. 6o one can &keep his penn and have the bit of cake& at the same time

53
'ver thing has its pleasant and unpleasant sides. The things that one gains are alwa s paid for b the things that one loses. The rich possess much that the poor lack, while the poor often possess things that are be ond the reach of the rich. The millionaire ma have the inclination toward feasting, and the wealth wherewith to secure all the dainties and lu,uries of the table, while he lacks the appetite to enjo the same8 he envies the appetite and digestion of the laborer who lacks the wealth and inclinations of the millionaire, and who gets more pleasure from his plain food than the millionaire could obtain even if his appetite were not jaded, nor his digestion ruined, for the wants, habits and inclinations differ. !nd so it is through life. The 1aw of (ompensation is ever in operation, striving to balance and counter-balance, and alwa s succeeding in time, even though several lives ma be re"uired for the return swing of the 0endulum of -h thm.

Chapter XII

Causation
")very Cause has its )ffect0 every )ffect has its Cause0 everything happens according to -a#0 Chance is but a name for -a# not recogni2ed0 there are many planes of causation, but nothing escapes the -a#." -he &ybalion.

The great Si,th Hermetic 0rinciple- -the 0rinciple of (ause and 'ffect-embodies the truth that 1aw pervades the 4niverse8 that nothing happens b (hance that (hance is merel a term indicating cause e,isting but not recogni3ed or perceived that phenomena is continuous, without break or e,ception. The 0rinciple of (ause and 'ffect underlies all scientific thought, ancient and modern, and was enunciated b the Hermetic Teachers in the earliest da s. While man and varied disputes between the man schools of thought have since arisen, these disputes have been principall upon the details of the operations of the 0rinciple, and still more often upon the meaning of certain words. The underl ing 0rinciple of (ause and 'ffect has been accepted as correct b practicall all the thinkers of the world worth of the name. To think otherwise would be to take the phenomena of the universe from the domain of 1aw and #rder, and to relegate it8 to the control of the imaginar something which men have called &(hance.& ! little consideration will show an one that there is in realit no such thing as pure chance. Webster defines the word &(hance& as follows2 &! supposed agent or mode of activit other than a force, law or purpose8 the operation or activit of such agent8 the supposed effect of such an agent8 a happening8 fortuit 8 casualt , etc.& /ut a little consideration will show ou that there can be no such agent as

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&(hance,& in the sense of something outside of 1aw-something outside of (ause and 'ffect. How could there be a something acting in the phenomenal universe, independent of the laws, order, and continuit of the latter= Such a something would be entirel independent of the orderl trend of the universe, and therefore superior to it. We can imagine nothing outside of TH' !11 being outside of the 1aw, and that onl because TH' !11 is the 1!W in itself. There is no room in the universe for a something outside of and independent of 1aw. The e,istence of such a Something would render all 6atural 1aws ineffective, and would plunge the universe into chaotic disorder and lawlessness. ! careful e,amination will show that what we call &(hance& is merel an e,pression relating to obscure causes8 causes that we cannot perceive8 causes that we cannot understand. The word (hance is derived from a word %eaning &to fall& 9as the falling of dice:, the idea being that the fall of the dice 9and man other happenings: are merel a &happening& unrelated to an cause. !nd this is the sense in which the term is generall emplo ed. /ut when the matter is closel e,amined, it is seen that there is no chance whatsoever about the fall of the dice. 'ach time a die falls, and displa s a certain number, it obe s a law as infallible as that which governs the revolution of the planets around the sun. /ack of the fall of the die are causes, or chains of causes, running back further than the mind can follow. The position of the die in the bo,8 the amount of muscular energ e,pended in the throw8 the condition of the table, etc., etc., all are causes, the effect of which ma be seen. /ut back of these seen causes there are chains of unseen preceding causes, all of which had a bearing upon the number of the die which fell uppermost. *f a die be cast a great number of times, it will be found that the numbers shown will be about e"ual, that is, there will be an e"ual number of one-spot, two-spot, etc., coming uppermost. Toss a penn in the air, and it ma come down either &heads& or &tails&8 but make a sufficient number of tosses, and the heads and tails will about even up. This is the operation of the law of average. /ut both the average and the single toss come under the 1aw of (ause and 'ffect, and if we were able to e,amine into the preceding causes, it would be clearl seen that it was simpl impossible for the die to fall other than it did, under the same circumstances and at the same time. )iven the same causes, the same results will follow. There is alwa s a &cause& and a &because& to ever event. 6othing ever &happens& without a cause, or rather a chain of causes. Some confusion has arisen in the minds of persons considering this 0rinciple, from the fact that the were unable to e,plain how one thing could cause another thing-that is, be the &creator& of the second thing. !s a matter of fact, no &thing& ever causes or &creates& another &thing.& (ause and 'ffect deals merel with &events.& !n &event& is that which comes, arrives or happens, as a result or conse"uent of some preceding event. 6o event &creates& another event, but is merel a preceding link in the great orderl chain of events flowing from the creative energ of TH' !11. There is a continuit between all events precedent, conse"uent and subse"uent. There is a relation e,isting between ever thing that has

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gone before, and ever thing that follows. ! stone is dislodged from a mountain side and crashes through a roof of a cottage in the valle below. !t first sight we regard this as a chance effect, but when we e,amine the matter we find a great chain of causes behind it. *n the first place there was the rain which softened the earth supporting the stone and which allowed it to fall8 then back of that was the influence of the sun, other rains, etc., which graduall disintegrated the piece of rock from a larger piece8 then there were the causes which led to the formation of the mountain, and its upheaval b convulsions of nature, and so on ad infinitum. Then we might follow up the causes behind the rain, etc. Then we might consider the e,istence of the roof *n short, we would soon find ourselves involved in a mesh of cause and effect, from which we would soon strive to e,tricate ourselves. 7ust as a man has two parents, and four grandparents, and eight great-grandparents, and si,teen great-great-grandparents, and so on until when, sa , fort generations are calculated the numbers of ancestors run into man millions--so it is with the number of causes behind even the most trifling event or phenomena, such as the passage of a tin speck of soot before our e e. *t is not an eas matter to trace the bit of soot hack to the earl period of the world.s histor when it formed a part of a massive tree-trunk, which was afterward converted into coal, and so on, until as the speck of soot it now passes before our vision on its wa to other adventures. !nd a might chain of events, causes and effects, brought it to its present condition, and the later is but one of the chain of events which will go to produce other events hundreds of ears from now. #ne of the series of events arising from the tin bit of soot was the writing of these lines, which caused the t pesetter to perform certain work8 the proofreader to do likewise 8 and which will arouse certain thoughts in our mind, and that of others, which in turn will affect others, and so on, and on, and on, be ond the abilit of man to think furtherand all from the passage of a tin bit of soot, all of which shows the relativit and association of things, and the further fact that &there is no great8 there is no small, in the mind that causeth all.& Stop to think a moment. *f a certain man had not met a certain maid, awa back in the dim period of the Stone !ge ou who are now reading these lines would not now be here. !nd if, perhaps, the same couple had failed to meet, we who now write these lines would not now be here. !nd the ver act of writing, on our part, and the act of reading, on ours, will affect not onl the respective lives of ourself and ourselves, but will also have a direct, or indirect, affect upon man other people now living and who will live in the ages to come. 'ver thought we think, ever act we perform, has its direct and indirect results which fit into the great chain of (ause and 'ffect. We do not wish to enter into a consideration of +ree Will, or Determinism, in this work, for various reasons. !mong the man reasons, is the principal one that neither side of the controvers is entirel right-in fact, both sides are partiall right, according to the Hermetic Teachings. The 0rinciple of 0olarit

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shows that both are but Half-Truths the opposing poles of Truth. The Teachings are that a man ma be both +ree and et bound b 6ecessit , depending upon the meaning of the terms, and the height of Truth from which the matter is e,amined. The ancient writers e,press the matter thus2 &The further the creation is from the (entre, the more it is bound8 the nearer the (entre it reaches, the nearer +ree is it.& The majorit of people are more or less the slaves of heredit , environment, etc., and manifest ver little +reedom. The are swa ed b the opinions, customs and thoughts of the outside world, and also b their emotions, feelings, moods, etc. The manifest no %aster , worth of the name. The indignantl repudiate this assertion, sa ing, &Wh , * certainl am free to act and do as * please--* do just what * want to do,& but the fail to e,plain whence arise the &want to& and &as * please.& What makes them &want to& do one thing in preference to another8 what makes them &please& to do this, and not do that= *s there no &because& to their &pleasing& and &Wanting&= The %aster can change these &pleases& and &wants& into others at the opposite end of the mental pole. He is able to &Will to will,& instead of to will because some feeling, mood, emotion, or environmental suggestion arouses a tendenc or desire within him so to do. The majorit of people are carried along like the falling stone, obedient to environment, outside influences and internal moods, desires, etc., not to speak of the desires and wills of others stronger than themselves, heredit , environment, and suggestion, carr ing them along without resistance on their part, or the e,ercise of the Will. %oved like the pawns on the checkerboard of life, the pla their parts and are laid aside after the game is over. /ut the %asters, knowing the rules of the game, rise above the plane of material life, and placing themselves in touch with the higher powers of their nature, dominate their own moods, characters, "ualities, and polarit , as well as the environment surrounding them and thus become %overs in the game, instead of 0awns-(auses instead of 'ffects. The %asters do not escape the (ausation of the higher planes, but fall in with the higher laws, and thus master circumstances on the lower plane. The thus form a conscious part of the 1aw, instead of being mere blind instruments. While the Serve on the Higher 0lanes, the -ule on the %aterial 0lane. /ut, on higher and on lower, the 1aw is alwa s in operation. There is no such thing as (hance. The blind goddess has been abolished b -eason. We are able to see now, with e es made clear b knowledge, that ever thing is governed b 4niversal 1aw-that the infinite number of laws are but manifestations of the #ne )reat 1aw-the 1!W which is TH' !11. *t is true indeed that not a sparrow drops unnoticed b the %ind of TH' !11 that even the hairs on our head are numbered-as the scriptures have said There is nothing outside of 1aw8 nothing that happens contrar to it. !nd et, do not make the mistake of supposing that %an is but a blind automaton-far from that. The Hermetic Teachings are that %an ma

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use 1aw to overcome laws, and that the higher will alwa s prevail against the lower, until at last he has reached the stage in which he seeks refuge in the 1!W itself, and laughs the phenomenal laws to scorn. !re ou able to grasp the inner meaning of this=

Chapter XIII

3ender
"3ender is in everything0 everything has its (asculine and Feminine "rinciples0 3ender manifests on all planes." -he &ybalion

The great Seventh Hermetic 0rinciple-the 0rinciple of )ender-embodies the truth that there is )ender manifested in ever thing-that the %asculine and +eminine principles are ever present and active in all phases of phenomena, on each and ever plane of life. !t this point we think it well to call our attention to the fact that )ender, in its Hermetic sense, and Se, in the ordinaril accepted use of the term, are not the same. The word &)ender& is derived from the 1atin root meaning &to beget8 to procreate8 to generate8 to create8 to produce.& ! moment.s consideration will show ou that the word has a much broader and more general meaning than the term &Se,,& the latter referring to the ph sical distinctions between male and female living things. Se, is merel a manifestation of )ender on a certain plane of the )reat 0h sical 0lane-the plane of organic life. We wish to impress this distinction upon our minds, for the reason that certain writers, who have ac"uired a smattering of the Hermetic 0hilosoph , have sought to identif this Seventh Hermetic 0rinciple with wild and fanciful, and often reprehensible, theories and teachings regarding Se,. The office of )ender is solel that of creating, producing, generating, etc., and its manifestations are visible on ever plane of phenomena. *t is somewhat difficult to produce proofs of this along scientific lines, for the reason that science has not as et recogni3ed this 0rinciple as of universal application. /ut still some proofs are forthcoming from scientific sources. *n the first place, we find a distinct manifestation of the 0rinciple of )ender among the corpuscles, ions, or electrons, which constitute the

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basis of %atter as science now knows the latter, and which b forming certain combinations form the !tom, which until latel was regarded as final and indivisible. The latest word of science is that the atom is composed of a multitude of corpuscles, electrons, or ions 9the various names being applied b different authorities: revolving around each other and vibrating at a high degree and intensit . /ut the accompan ing statement is made that the formation of the atom is reall due to the clustering of negative corpuscles around a positive one---the positive corpuscles seeming to e,ert a certain influence upon the negative corpuscles, causing the latter to assume certain combinations and thus &create& or &generate& an atom. This is in line with the most ancient Hermetic Teachings, which have alwa s identified the %asculine principle of )ender with the &0ositive,& and the +eminine with the &6egative.& 0oles of 'lectricit 9so called:. 6ow a word at this point regarding this identification. The public mind has formed an entirel erroneous impression regarding the "ualities of the so-called &6egative& pole of electrified or magneti3ed %atter. The terms 0ositive and 6egative are ver wrongl applied to this phenomenon b science. The word 0ositive means something real and strong, as compared with a 6egative unrealit or weakness. 6othing is further from the real facts of electrical phenomenon. The so-called 6egative pole of the batter is reall the pole in and b which the generation or production of new forms and energies is manifested. There is nothing &negative& about it. The best scientific authorities now use the word &(athode& in place of &6egative,& the word (athode coming from the )reek root meaning &descent8 the path of generation, etc,& +rom the (athode pole emerge the swarm of electrons or corpuscles8 from the same pole emerge those wonderful &ra s& which have revolutioni3ed scientific conceptions during the past decade. The (athode pole is the %other of all of the strange phenomena which have rendered useless the old te,tbooks, and which have caused man long accepted theories to be relegated to the scrap-pile of scientific speculation. The (athode, or 6egative 0ole, is the %other 0rinciple of 'lectrical 0henomena, and of the finest forms of matter as et known to science. So ou see we are justified in refusing to use the term &6egative& in our consideration of the subject, and in insisting upon substituting the word &+eminine& for the old term. The facts of the case bear us out in this, without taking the Hermetic Teachings into consideration. !nd so we shall use the word &+eminine& in the place of &6egative& in speaking of that pole of activit . The latest scientific teachings are that the creative corpuscles or electrons are +eminine 9science sa s &the are composed of negative electricit &-we sa the are composed of +eminine energ :. ! +eminine corpuscle becomes detached from, or rather leaves, a %asculine corpuscle, and starts on a new career. *t activel seeks a union with a %asculine corpuscle, being urged thereto b the natural impulse to create new forms of %atter or 'nerg . #ne writer goes so far as to use the term &it at once seeks, of its

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own volition, a union, & etc. This detachment and uniting form the basis of the greater part of the activities of the chemical world. When the +eminine corpuscle unites with a %asculine corpuscle, a certain process is begun. The +eminine particles vibrate rapidl under the influence of the %asculine energ , and circle rapidl around the latter. The result is the birth of a new atom. This new atom is reall composed of a union of the %asculine and +eminine electrons, or corpuscles, but when the union is formed the atom is a separate thing, having certain properties, but no longer manifesting the propert of free electricit . The process of detachment or separation of the +eminine electrons is called &ioni3ation.& These electrons, or corpuscles, are the most active workers in 6ature.s field. !rising from their unions, or combinations, manifest the varied phenomena of light, heat, electricit , magnetism, attraction, repulsion, chemical affinit and the reverse, and similar phenomena. !nd all this arises from the operation of the 0rinciple of )ender on the plane of 'nerg . The part of the %asculine principle seems to be that of directing a certain inherent energ toward the +eminine principle, and thus starting into activit the creative processes. /ut the +eminine principle is the one alwa s doing the active creative work-and this is so on all planes. !nd et, each principle is incapable of operative energ without the assistance of the other. *n some of the forms of life, the two principles are combined in one organism. +or that matter, ever thing in the organic world manifests both genders-there is alwa s the %asculine present in the +eminine form, and the +eminine present in the %asculine form. The Hermetic Teachings include much regarding the operation of the two principles of )ender in the production and manifestation of various forms of energ , etc., but we do not deem it e,pedient to go into detail regarding the same at this point, because we are unable to back up the same with scientific proof, for the reason that science has not as et progressed thus far. /ut the e,ample we have given ou of the phenomena of the electrons or corpuscles will show ou that science is on the right path, and will also give ou a general idea of the underl ing principles. Some leading scientific investigators have announced their belief that in the formation of cr stals there was to be found something that corresponded to &se, activit & which is another straw showing the direction the scientific winds are blowing. !nd each ear will bring other facts to corroborate the correctness of the Hermetic 0rinciple of )ender. *t will be found that )ender is in constant operation and manifestation in the field of inorganic matter, and in the field of 'nerg or +orce. 'lectricit is now generall regarded as the &Something& into which all other forms of energ seem to melt or dissolve. The &'lectrical Theor of the 4niverse& is the latest scientific doctrine, and is growing rapidl in popularit and general acceptance. !nd it thus follows that if we are able to discover in the phenomena of electricit -even at the ver root and source of its manifestations a clear and unmistakable evidence of the presence of )ender and its activities, we are justified in asking ou to believe that science at last

60
has offered proofs of the e,istence in all universal phenomena of that great Hermetic 0rinciple-the 0rinciple of )ender. *t is not necessar to take up our time with the well known phenomena of the & &attraction and repulsion& of the atoms8 chemical affinit 8 the &loves and hates& of the atomic particles8 the attraction or cohesion between the molecules of matter. These facts are too well known to need e,tended comment from us. /ut, have ou ever considered that all of these things are manifestations of the )ender 0rinciple= (an ou not see that the phenomena is &on all fours& with that of the corpuscles or electrons= !nd more than this, can ou not see the reasonableness of the Hermetic Teachings which assert that the ver 1aw of )ravitation-that strange attraction b reason of which all particles and bodies of matter in the universe tend toward each other is but another manifestation of the 0rinciple of )ender, which operates in the direction of attracting the %asculine to the +eminine energies, and vice versa= We cannot offer ou scientific proof of this at this time-but e,amine the phenomena in the light of the Hermetic Teachings on the subject, and see if ou have not a better working h pothesis than an offered b ph sical science. Submit all ph sical phenomena to the test, and ou will discern the 0rinciple of )ender ever in evidence. 1et us now pass on to a consideration of the operation of the 0rinciple on the %ental 0lane. %an interesting features are there awaiting e,amination.

Chapter XIV

(ental 3ender
Students of ps cholog who have followed the modern trend of thought along the lines of mental phenomena are struck b the persistence of the dual-mind idea which has manifested itself so strongl during the past ten or fifteen ears, and which has given rise to a number of plausible theories regarding the nature and constitution of these &two minds.& The late Thomson 7. Hudson attained great popularit in @GHB b advancing his well-known theor of the &objective and subjective minds& which he held e,isted in ever individual. #ther writers have attracted almost e"ual attention b the theories regarding the &conscious and sub-conscious minds&8 the &voluntar and involuntar minds&8 &the active

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and passive minds,& etc., etc. The theories of the various writers differ from each other, but there remains the underl ing principle of &the dualit of mind.& The student of the Hermetic 0hilosoph is tempted to smile when he reads and hears of these man &new theories& regarding the dualit of mind, each school adhering tenaciousl to its own pet theories, and each claiming to have &discovered the truth.& The student turns back the pages of occult histor , and awa back in the dim beginnings of occult teachings he finds references to the ancient Hermetic doctrine of the 0rinciple of )ender on the %ental 0lane-the manifestation of %ental )ender. !nd e,amining further he finds that the ancient philosoph took cogni3ance of the phenomenon of the &dual mind,& and accounted for it b the theor of %ental )ender. This idea of %ental )ender ma be e,plained in a few words to students who are familiar with the modern theories just alluded to. The %asculine 0rinciple of %ind corresponds to the so-called #bjective %ind8 (onscious %ind8 <oluntar %ind8 !ctive %ind, etc. !nd the +eminine 0rinciple of %ind corresponds to the so-called Subjective %ind8 Sub-conscious %ind8 *nvoluntar %ind8 0assive %ind, etc. #f course the Hermetic Teachings do not agree with the man modern theories regarding the nature of the two phases of mind, nor does it admit man of the facts claimed for the two respective aspects-some of the said theories and claims being ver far-fetched and incapable of standing the test of e,periment and demonstration. We point to the phases of agreement merel for the purpose of helping the student to assimilate his previousl ac"uired knowledge with the teachings of the Hermetic 0hilosoph . Students of Hudson will notice the statement at the beginning of his second chapter of2 The 1aw of 0s chic 0henomena,& that2 &The m stic jargon of the Hermetic philosophers discloses the same general idea&-i.e., the dualit of mind. *f Dr. Hudson had taken the time and trouble to decipher a little of .the m stic jargon of the Hermetic 0hilosoph ,& he might have received much light upon the subject of &the dual mind&-but then, perhaps, his most interesting work might not have been written. 1et us now consider the Hermetic Teachings regarding %ental )ender. The Hermetic Teachers impart their instruction regarding this subject b bidding their students e,amine the report of their consciousness regarding their Self. The students are bidden to turn their attention inward upon the Self dwelling within each. 'ach student is led to see that his consciousness gives him first a report of the e,istence of his Self-the report is &* !m.& This at first seems to be the final words from the consciousness, but a little further e,amination discloses the fact that this &* !m& ma be separated or split into two distinct parts, or aspects, which while working in unison and in conjunction, et, nevertheless, ma be separated in consciousness.

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While at first there seems to be onl an &*& e,isting, a more careful and closer e,amination reveals the fact that there e,ists an &*& and a &%e.& These mental twins differ in their characteristics and nature, and an e,amination of their nature and the phenomena arising from the same will throw much light upon man of the problems of mental influence. 1et us begin with a consideration of the %e, which is usuall mistaken for the * b the student, until he presses the in"uir a little further back into the recesses of consciousness. ! man thinks of his Self 9in its aspect of %e: as being composed of certain feelings, tastes likes, dislikes, habits, peculiar ties, characteristics, etc., all of which go to make up his personalit , or the &Self& known to himself and others. He knows that these emotions and feelings change8 are born and die awa 8 are subject to the 0rinciple of -h thm, and the 0rinciple of 0olarit , which take him from one e,treme of feeling to another. He also thinks of the &%e& as being certain knowledge gathered together in his mind, and thus forming a part of himself. This is the &%e& of a man. /ut we have proceeded too hastil . The &%e& of man men ma be said to consist largel of their consciousness of the bod and their ph sical appetites, etc. Their consciousness being largel bound up with their bodil nature, the practicall &live there.& Some men even go so far as to regard their personal apparel as a part of their &%e& and actuall seem to consider it a part of themselves. ! writer has humorousl said that &men consist of three parts-soul, bod and clothes.& These &clothes conscious& people would lose their personalit if divested of their clothing b savages upon the occasion of a shipwreck. /ut even man who are not so closel bound up with the idea of personal raiment stick closel to the consciousness of their bodies being their &%e& The cannot conceive of a Self independent of the bod . Their mind seems to them to be practicall &a something belonging to& their bod -which in man cases it is indeed. /ut as man rises in the scale of consciousness he is able to disentangle his &%e& from his idea of bod , and is able to think of his bod as &belonging to& the mental part of him. /ut even then he is ver apt to identif the &%e& entirel with the mental states, feelings, etc., Which he feels to e,ist within him. He is ver apt to consider these internal states as identical with himself, instead of their being simpl &things& produced b some part of his mentalit , and e,isting within him-of him, and in him, but still not &himself.& He sees that he ma change these internal states of feelings b all effort of will, and that he ma produce a feeling or state of an e,actl opposite nature, in the same wa , and et the same &%e& e,ists. !nd so after a while he is able to set aside these various mental states, emotions, feelings, habits, "ualities, characteristics, and other personal mental belongings-he is able to set them aside in the &not-me& collection of curiosities and encumbrances, as well as valuable possessions. This re"uires much mental concentration and power of mental anal sis on the part of the student. /ut still the task is

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possible for the advanced student, and even those not so far advanced are able to see, in the imagination, how the process ma be performed. !fter this la ing-aside process has been performed, the student will find himself in conscious possession of a &Self& which ma be considered in its &*& and &%e& dual aspects. The &%e& will be felt to be a Something mental in which thoughts, ideas, emotions, feelings, and other mental states ma be produced. *t ma be considered as the &mental womb,& as the ancients st led it-capable of generating mental offspring. *t reports to the consciousness as a &%e& with latent powers of creation and generation of mental progen of all sorts and kinds. *ts powers of creative energ are felt to be enormous. /ut still it seems to be conscious that it must receive some form of energ from either its &*& companion, or else from some other &*& ere it is able to bring into being its mental creations. This consciousness brings with it a reali3ation of an enormous capacit for mental work and creative abilit . /ut the student soon finds that this is not all that he finds within his inner consciousness. He finds that there e,ists a mental Something which is able to Will that the &%e& act along certain creative lines, and which is also able to stand aside and witness the mental creation. This part of himself he is taught to call his &*.& He is able to rest in its consciousness at will. He finds there not a consciousness of an abilit to generate and activel create, in the sense of the gradual process attendant upon mental operations, but rather a sense and consciousness of an abilit to project an energ from the &*& to the &%e&-a process of &willing& that the mental creation begin and proceed. He also finds that the &*& is able to stand aside and witness the operations of the &%e.s& mental creation and generation. There is this dual aspect in the mind of ever person. The &*& represents the %asculine 0rinciple of %ental )ender-the &%e& represents the +emale 0rinciple. The &*& represents the !spect of /eing8 the &%e& the !spect of /ecoming. ;ou will notice that the 0rinciple of (orrespondence operates on this plane just as it does upon the great plane upon which the creation of 4niverses is performed. The two are similar in kind, although vastl different in degree. &!s above, so below8 as below, so above.& These aspects of mind-the %asculine and +eminine 0rinciples-the &*& and the &%e&-considered in connection with the well-known mental and ps chic phenomena, give the master-ke to these diml known regions of mental operation and manifestation. The principle of %ental )ender gives the truth underl ing the whole field of the phenomena of mental influence, etc. The tendenc of the +eminine 0rinciple is alwa s in the direction of receiving impressions, while the tendenc of the %asculine 0rinciple is alwa s in the direction of giving, out or e,pressing. The +eminine 0rinciple has much more varied field of operation than has the %asculine 0rinciple. The +eminine 0rinciple conducts the work of generating new thoughts, concepts, ideas, including the work of the

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imagination. The %asculine 0rinciple contents itself with the work of the &Will& in its varied phases. !nd et, without the active aid of the Will of the %asculine 0rinciple, the +eminine 0rinciple is apt to rest content with generating mental images which are the result of impressions received from outside, *nstead of producing original mental creations. 0ersons who can give continued attention and thought to a subject activel emplo both of the %ental 0rinciples-the +eminine in the work of the mental generation, and the %asculine Will in stimulating and energi3ing the creative portion of the mind. The majorit of persons reall emplo the %asculine 0rinciple but little, and are content to live according to the thoughts and ideas instilled into the &%e& from the &*& of other minds. /ut it is not our purpose to dwell upon this phase of the subject, which ma be studied from an good te,t-book upon ps cholog , with the ke that we have given ou regarding %ental )ender. The student of 0s chic 0henomena is aware of the wonderful phenomena classified under the head of Telepath 8 Thought Transference8 %ental *nfluence8 Suggestion8 H pnotism, etc. %an have sought for an e,planation of these varied phases of phenomena under the theories of the various &dual mind& teachers. !nd in a measure the are right, for there is clearl a manifestation of two distinct phases of mental activit . /ut if such students will consider these &dual minds& in the light of the Hermetic Teachings regarding <ibrations and %ental )ender, the will see that the long sought for ke is at hand. *n the phenomena of Telepath it is seen how the <ibrator 'nerg of the %asculine 0rinciple is projected toward the +eminine 0rinciple of another person, and the latter takes the seed-thought and allows it to develop into maturit . *n the same wa Suggestion and H pnotism operates. The %asculine 0rinciple of the person giving the suggestions directs a stream of <ibrator 'nerg or Will-0ower toward the +eminine 0rinciple of the other person, and the latter accepting it makes it its own and acts and thinks accordingl . !n idea thus lodged in the mind of another person grows and develops, and in time is regarded as the rightful mental offspring of the individual, whereas it is in realit like the cuckoo egg placed in the sparrows nest, where it destro s the rightful offspring and makes itself at home. The normal method is for the %asculine and +eminine 0rinciples in a person.s mind to co-ordinate and act harmoniousl in conjunction with each other, but, unfortunatel , the %asculine 0rinciple in the average person is too la3 to act-the displa of Will-0ower is too slight-and the conse"uence is that such persons are ruled almost entirel b the minds and wills of other persons, whom the allow to do their thinking and willing for them. How few original thoughts or original actions are performed b the average person= !re not the majorit of persons mere shadows and echoes of others having stronger wills or minds than themselves= The trouble is that the average person dwells almost altogether in his &%e& consciousness and does not reali3e that he has such a thing as an &*.& He is polari3ed in his +eminine

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0rinciple of %ind, and the %asculine 0rinciple, in which is lodged the Will, is allowed to remain inactive and not emplo ed. The strong men and women of the world invariabl manifest the %asculine 0rinciple of Will, and their strength depends materiall upon this fact. *nstead of living upon the impressions made upon their minds b others, the dominate their own minds b their Will, obtaining the kind of mental images desired, and moreover dominate the minds of others likewise, in the same manner. 1ook at the strong people, how the manage to implant their seed-thoughts in the minds of the masses of the people, thus causing the latter to think thoughts in accordance with the desires and wills of the strong individuals. This is wh the masses of people are such sheeplike creatures, never originating an idea of their own, nor using their own powers of mental activit . The manifestation of %ental )ender ma be noticed all around us in ever da life. The magnetic persons are those who are able to use the %asculine 0rinciple in the wa of impressing their ideas upon others. The actor who makes people weep or cr as he wills, is emplo ing this principle. and so is the successful orator, statesman, preacher, writer or other people who are before the public attention. The peculiar influence e,erted b some people over others is due to the manifestation of %ental )ender, along the <ibrational lines above indicated. *n this principle lies the secret of personal magnetism, personal influence, fascination, etc., as well as the phenomena generall grouped under the name of H pnotism. The student who has familiari3ed himself with the phenomena generall spoken of as &ps chic& will have discovered the important part pla ed in the said phenomena b that force which science has st led &Suggestion,& b which term is meant the process or method whereb an idea is transferred to, or &impressed upon& the mind of another, causing the second mind to act in accordance therewith. ! correct understanding of Suggestion is necessar in order to intelligentl comprehend the varied ps chical phenomena which Suggestion underlies. /ut, still more is a knowledge of <ibration and %ental )ender necessar for the student of Suggestion. +or the whole principle of Suggestion depends upon the principle of %ental )ender and <ibration. *t is customar for the writers and teachers of Suggestion to e,plain that it is the &objective or voluntar & mind which make the mental impression, or suggestion, upon the &subjective or involuntar & mind. /ut the do not describe the process or give us an analog in nature whereb we ma more readil comprehend the idea. /ut if ou will think of the matter in the light of the Hermetic Teachings ou will be able to see that the energi3ing of the +eminine 0rinciple b the <ibrator 'nerg of the %asculine 0rinciple *s in accordance to the universal laws of nature, and that the natural world affords

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countless analogies whereb the principle ma be understood. *n fact, the Hermetic Teachings show that the ver creation of the 4niverse follows the same law, and that in all creative manifestations, upon the planes of the spiritual, the mental, and the ph sical, there .s alwa s in operation this principle of )ender-this manifestation of the %asculine and the +eminine 0rinciples. &!s above, so below8 as below, so above.& !nd more than this, when the principle of %ental )ender is once grasped and understood, the varied phenomena of ps cholog at once becomes capable of intelligent classification and stud , instead of being ver much in the dark. The principle &works out& in practice, because it is based upon the immutable universal laws of life. We shall not enter into an e,tended discussion of, or description of, the varied phenomena of mental influence or ps chic activit . There are man books, man of them "uite good, which have been written and published on this subject of late ears. The main facts stated in these various books are correct, although the several writers have attempted to e,plain the phenomena b various pet theories of their own. The student ma ac"uaint himself with these matters, and b using the theor of %ental )ender he will be able to bring order out of the chaos of conflicting theor and teachings, and ma , moreover, readil make himself a master of the subject if he be so inclined. The purpose of this work is not to give an e,tended account of ps chic phenomena but rather to give to the student a master-ke whereb He ma unlock the man doors leading into the parts of the Temple of $nowledge which he ma wish to e,plore. We feel that in this consideration of the teachings of The $ balion, one ma find an e,planation which will serve to clear awa man perple,ing difficulties-a ke that will unlock man doors. What is the use of going into detail regarding all of the man features of ps chic phenomena and mental science, provided we place in the hands of the student the means whereb he ma ac"uaint himself full regarding an phase of the subject which ma interest him. With the aid of The $ balion one ma go through an occult librar anew, the old 1ight from 'g pt illuminating man dark pages, and obscure subjects. That is the purpose of this book. We do not come e,pounding a new philosoph , but rather furnishing the outlines of a great world-old teaching which will make clear the teachings of others-which will serve as a )reat -econciler of differing2 theories, and opposing doctrines.

Chapter XV

!ermetic ,$ioms

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" he possession of &no#ledge, unless accompanied by a manifestation and e$pression in ,ction, is like the hoarding of precious metals-a vain and foolish thing. &no#ledge, like #ealth, is intended for %se. and he #ho violates it suffers by reason of his conflict #ith natural forces." -he -a# of %se is %niversal,

he &ybalion

The Hermetic Teachings, while alwa s having been kept securel locked up in the minds of the fortunate possessors thereof, for reasons which we have alread stated, were never intended to be merel stored awa and secreted. The 1aw of 4se is dwelt upon in the Teachings, as ou ma see b reference to the above "uotation from The $ balion, which states it forcibl . $nowledge without 4se and ',pression is a vain thing, bringing no good to its possessor, or to the race. /eware of %ental %iserliness, and e,press into !ction that which ou have learned. Stud the !,ioms and !phorisms, but practice them also. We give below some of the more important Hermetic !,ioms, from The $ balion, with a few comments added to each. %ake these our own, and practice and use them, for the are not reall ou have 4sed them.
" o change your mood or mental state-change your vibration." -he &ybalion

our own until

#ne ma change his mental vibrations b an effort of Will, in the direction of deliberatel fi,ing the !ttention upon a more desirable state. Will directs the !ttention, and !ttention changes the <ibration. (ultivate the !rt of !ttention, b means of the Will, and ou have solved the secret of the %aster of %oods and %ental States.
" o destroy an undesirable rate of mental vibration, put into operation the principle of "olarity and concentrate upon the opposite pole to that #hich you desire to suppress. &ill out the undesirable by changing its polarity." -&ybalion he

This is one of the most important of the Hermetic +ormulas. *t is based upon true scientific principles. We have shown ou that a mental state and its opposite were merel the two poles of one thing, and that b %ental Transmutation the polarit might be reversed. This 0rinciple is known to modern ps chologists, who appl it to the breaking up of undesirable habits b bidding their students concentrate upon the opposite "ualit . *f ou are possessed of +ear, do not waste time tr ing to &kill out& +ear, but instead cultivate the "ualit of (ourage, and the +ear will disappear. Some writers have e,pressed this idea most forcibl b using the illustration of the dark room. ;ou do not have to shovel out or sweep out the Darkness, but b merel opening the shutters and letting in the 1ight the Darkness has disappeared. To kill out a 6egative "ualit , concentrate upon the 0ositive 0ole of that same "ualit , and the vibrations will graduall change from 6egative to 0ositive, until finall ou will

become polari3ed on the 0ositive pole instead of the 6egative. The reverse is also true, as man have

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found out to their sorrow, when the have allowed themselves to vibrate too constantl on the 6egative pole of things. / changing our polarit ou ma master our moods, change our mental states,

remake our disposition, and build up character. %uch of the %ental %aster of the advanced Hermetics is due to this application of 0olarit , which is one of the important aspects of %ental Transmutation. -emember the Hermetic !,iom 9"uoted previousl :, which sa s2
"(ind 4as #ell as metals and elements5 may be transmuted from state to state degree to degree. condition to condition pole to pole0 vibration to vibration." -he &ybalion

The master of 0olari3ation is the master of the fundamental principles of %ental Transmutation or %ental !lchem , for unless one ac"uires the art of changing his own polarit , he will be unable to affect his environment. !n understanding of this principle will enable one to change his own 0olarit , as well as that of others, if he will but devote the time, care, stud and practice necessar to master the art. The principle is true, but the results obtained depend upon the persistent patience and practice of the student.
"6hythm may be neutrali2ed by an application of the ,rt of "olari2ation." -he &ybalion

!s we have e,plained in previous chapters, the Hermetists hold that the 0rinciple of -h thm manifests on the %ental 0lane as well as on the 0h sical 0lane, and that the bewildering succession of moods, feelings, emotions, and other mental states, are due to the backward and forward swing of the mental pendulum, which carries us from one e,treme of feeling to the other. The Hermetists also teach that the 1aw of 6eutrali3ation enables one, to a great e,tent, to overcome the operation of -h thm in consciousness. !s we have e,plained, there is a Higher 0lane of (onsciousness, as well as the ordinar 1ower 0lane, and the %aster b rising mentall to the Higher 0lane causes the swing of the mental pendulum to manifest on the 1ower 0lane, and he, dwelling on his Higher 0lane, escapes the consciousness of the swing backward. This is effected b polari3ing on the Higher Self, and thus raising the mental vibrations of the 'go above those of the ordinar plane of consciousness. *t is akin to rising above a thing and allowing it to pass beneath ou. The advanced Hermetist polari3es himself at the 0ositive 0ole of his /eing-the &* !m& pole rather than the pole of personalit and b &refusing& and &den ing& the operation of -h thm, raises himself above its plane of consciousness, and standing firm in his Statement of /eing he allows the pendulum to swing back on the 1ower 0lane without changing his 0olarit . This is accomplished b all individuals who have attained an degree of self-master , whether the understand the law or not. Such persons simpl &refuse& to allow themselves to be swung back b the pendulum of mood and emotion, and b steadfastl affirming the superiorit the remain polari3ed on the 0ositive pole. The %aster, of course, attains a far greater degree of proficienc , because he understands the law which he is overcoming b a higher law, and b the use of his Will he

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attains a degree of 0oise and %ental Steadfastness almost impossible of belief on the part of those who allow themselves to be swung backward and forward b the mental pendulum of moods and feelings. -emember alwa s, however, that ou do not reall destro the 0rinciple of -h thm, for that is indestructible. ;ou simpl overcome one law b counter-balancing it with another and thus maintain an e"uilibrium. The laws of balance and counter-balance are in operation on the mental as well as on the ph sical planes, and an understanding of these laws enables one to seem to overthrow laws, whereas he is merel e,erting a counterbalance.
".othing escapes the "rinciple of Cause and )ffect, but there are many "lanes of Causation, and one may use the la#s of the higher to overcome the la#s of the lo#er." -he &ybalion

/ an understanding of the practice of 0olari3ation, the Hermetists rise to a higher plane of (ausation and thus counter-balance the laws of the lower planes of (ausation. / rising above the plane of ordinar (auses the become themselves, in a degree, (auses instead of being merel (aused. / being able to master their own moods and feelings, and b being able to neutrali3e -h thm, as we have alread e,plained, the are able to escape a great part of the operations of (ause and 'ffect on the ordinar plane. The masses of people are carried along, obedient to their environment8 the wills and desires of others stronger than themselves8 the effects of inherited tendencies8 the suggestions of those about them8 and other outward causes8 which tend to move them about on the chess-board of life like mere pawns. / rising above these influencing causes, the advanced Hermetists seek a higher plane of mental action, and b dominating their moods, emotions, impulses and feelings, the create for themselves new characters, "ualities and powers, b which the overcome their ordinar environment, and thus become practicall pla ers instead of mere 0awns. Such people help to pla the game of life understandingl , instead of being moved about this wa and that wa b stronger influences and powers and wills. The use the 0rinciple of (ause and 'ffect, instead of being used b it. #f course, even the highest are subject to the 0rinciple as it manifests on the higher planes, but on the lower planes of activit , the are %asters instead of Slaves. !s The $ balion sa s2
" he #ise ones serve on the higher, but rule on the lo#er. hey obey the la#s coming from above them, +ut on their

o#n plane, and those belo# them they rule and give orders. ,nd, yet, in so doing, they form a part of the "rinciple, instead of opposing it. he #ise man falls in #ith the -a#, and by understanding its movements he operates it

instead of being its blind slave. <ust as does the skilled s#immer turn this #ay and that #ay, going and coming as he #ill, instead of being as the log #hich is carried here and there-so is the #ise man as compared to the ordinary man-and yet both s#immer and log0 #ise man and fool, are sub=ect to -a#. !e #ho understands this is #ell on the road to (astery." -he &ybalion.

*n conclusion let us again call our attention to the Hermetic !,iom2

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" rue !ermetic ransmutation is a (ental ,rt." -he &ybalion.

*n the above a,iom, the Hermetists teach that the great work of influencing one.s environment is accomplished b %ental 0ower. The 4niverse being wholl mental, it follows that it ma be ruled onl b %entalit . !nd in this truth is to be found an e,planation of all the phenomena and manifestations of the various mental powers which are attracting so much attention and stud in these earlier ears of the Twentieth (entur . /ack of and under the teachings of the various cults and schools, remains ever constant the 0rinciple of the %ental Substance of the 4niverse. *f the 4niverse be %ental in its substantial nature, then it follows that %ental Transmutation must change the conditions and phenomena of the 4niverse. *f the 4niverse is %ental, then %ind must be the highest power affecting its phenomena. *f this be understood then all the so-called &miracles& and &wonder-workings& are seen plainl for what the are.
" !) ,-- is (I.10 he %niverse is (ental." -he &ybalion.

http2IIwww.summum.usIphilosoph Ik balion.shtml The $ balion in modern 'nglish site