(10) Let us now pass on to a consideration of the operation of the Principle on the Mental Plane. Many interesting features are there awaiting examination.

(5) The student will, of course, realize that the illustrations given above are necessarily imperfect and inadequate, for they represent the creation of mental images in finite minds, while the Universe is a creation of Infinite Mind--and the difference between the two poles separates them. And yet it is merely a matter of degree--the same Principle is in operation--the Principle of Correspondence manifests in each--"As above, so Below; as Below, so above."

(13) So, the student of Hermetics need not lay aside any of his cherished scientific views regarding the Universe. All he is asked to do is to grasp the underlying principle of "THE ALL is Mind; the Universe is Mental--held in the mind of THE ALL." He will find that the other six of the Seven Principles 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 realize the influence of the Hermetic thought of the early philosophers of Greece, upon whose foundations of thought the theories of modern science largely rest. The acceptance of the First Hermetic Principle (Mentalism) is the only great point of difference between Modern Science and Hermetic students, and Science is gradually moving toward the Hermetic position in its groping in the dark for a way out of the Labyrinth into which it has wandered in its search for Reality.

"The Principles of Truth are Seven; he who knows these, understandingly, possesses the Magic Key before whose touch all the Doors of the Temple fly open." --The Kybalion. The Seven Hermetic Principles, upon which the entire Hermetic Philosophy is based, are as follows: 1. The Principle of Mentalism. 2. The Principle of Correspondence. 3. The Principle of Vibration. 4. The Principle of Polarity. 5. The Principle of Rhythm. 6. The Principle of Cause and Effect. 7. The Principle of Gender. These Seven Principles will be discussed and explained as we proceed with these lessons. A short explanation of each, however, may as well be given at this point.

(12) We shall now proceed to a consideration of the first of the Hermetic Seven Principles--the Principle of Mentalism, in which is explained the truth that "THE ALL is Mind; the Universe is Mental," in the words of The Kybalion. We ask the close attention, and careful study of this great Principle, on the part of our students, for it is really the Basic Principle of the whole Hermetic Philosophy, and of the Hermetic Art of Mental Transmutation.

(2) Let us now proceed to a consideration of the nature of the Universe, as a whole and in its parts. What is the Universe? We have seen that there can be nothing outside of THE ALL. Then is the Universe THE ALL? No, this cannot be, because the Universe seems to be made up of MANY, and is constantly changing, and in other ways it does not measure up to the ideas that we are compelled to accept regarding THE ALL, as stated in our last lesson. Then if the Universe be not THE ALL, then it must be Nothing--such is the inevitable conclusion of the mind at first thought. But this will not satisfy the question, for we are sensible of the existence of the Universe. Then if the Universe is neither THE ALL, nor Nothing, what Can it be? Let us examine this question.

(10) In view of all this we must now work back from the items to the unit, and consider the entire scheme as one enduring thing.

We ascend from air, light, sun- or, moon and light and sun- in detail, to these things as constituting a total- though a total of degrees, primary, secondary, tertiary. Thence we come to the Soul, always the one undiscriminated entity. At this point in our survey we have before us the over-world and all that follows upon it. That suite we take to be the very last effect that has penetrated to its furthest reach.

Our knowledge of the first is gained from the ultimate of all, from the very shadow cast by the fire, because this ultimate itself receives its share of the general light, something of the nature of the Forming-Idea hovering over the outcast that at first lay in blank obscurity. It is brought under the scheme of reason by the efficacy of soul whose entire extension latently holds this rationalizing power. As we know, the Reason-Principles carried in animal seed fashion and shape living beings into so many universes in the small. For whatsoever touches soul is moulded to the nature of soul's own Real-Being.

We are not to think that the Soul acts upon the object by conformity to any external judgement; there is no pause for willing or planning: any such procedure would not be an act of sheer nature, but one of applied art: but art is of later origin than soul; it is an imitator, producing dim and feeble copies- toys, things of no great worth- and it is dependent upon all sorts of mechanism by which alone its images can be produced. The soul, on the contrary, is sovereign over material things by might of Real-Being; their quality is determined by its lead, and those elementary things cannot stand against its will. On the later level, things are hindered one by the other, and thus often fall short of the characteristic shape at which their unextended Reason-Principle must be aiming; in that other world the entire shape comes from soul, and all that is produced takes and keeps its appointed place in a unity, so that the engendered thing, without labour as without clash, becomes all that it should be. In that world the soul has elaborated its creation, the images of the gods, dwellings for men, each existing to some peculiar purpose.

Soul could produce none but the things which truly represent its powers: fire produces warmth; another source produces cold; soul has a double efficacy, its act within itself, and its act from within outwards towards the new production.

In soulless entities, the outgo remains dormant, and any efficiency they have is to bring to their own likeness whatever is amenable to their act. All existence has this tendency to bring other things to likeness; but the soul has the distinction of possessing at once an action of conscious attention within itself, and an action towards the outer. It has thus the function of giving life to all that does not live by prior right, and the life it gives is commensurate with its own; that is to say, living in reason, it communicates reason to the body- an image of the reason within itself, just as the life given to the body is an image of Real-Being- and it bestows, also, upon that material the appropriate shapes of which it contains the Reason-Forms.

The content of the creative soul includes the Ideal shapes of gods and of all else: and hence it is that the kosmos contains all.

(4) But, what indeed is the Universe, if it be not THE ALL, not yet created by THE ALL having separated itself into fragments? What else can it be-- of what else can it be made? This is the great question. Let us examine it carefully. We find here that the "Principle of Correspondence" (see Lesson I.) comes to our aid here. The old Hermetic axiom, "As above so below," may be pressed into service at this point. Let us endeavor to get a glimpse of the workings on higher planes by examining those on our own. The Principle of Correspondence must apply to this as well as to other problems.

(14) The ordinance of the Kosmos, then, is in keeping with the Intellectual Principle. True, no reasoning went to its creation, but it so stands that the keenest reasoning must wonder- since no reasoning could be able to make it otherwise- at the spectacle before it, a product which, even in the Kinds of the partial and particular Sphere, displays the Divine Intelligence to a degree in which no arranging by reason could express it. Every one of the ceaselessly recurrent types of being manifests a creating Reason-Principle above all censure. No fault is to be found unless on the assumption that everything ought to come into being with all the perfection of those that have never known such a coming, the Eternals. In that case, things of the Intellectual realm and things of the realm of sense must remain one unbroken identity for ever.

In this demand for more good than exists, there is implied a failure to recognize that the form allotted to each entity is sufficient in itself; it is like complaining because one kind of animal lacks horns. We ought to understand both that the Reason-Principle must extend to every possible existent and, at the same time, that every greater must include lesser things, that to every whole belong its parts, and that all cannot be equality unless all part is to be absent.

This is why in the Over-World each entity is all, while here, below, the single thing is not all . Thus too, a man, an individual, in so far as he is a part, is not Humanity complete: but wheresoever there is associated with the parts something that is no part , this makes a whole of that in which it dwells. Man, man as partial thing, cannot be required to have attained to the very summit of goodness: if he had, he would have ceased to be of the partial order. Not that there is any grudging in the whole towards the part that grows in goodness and dignity; such an increase in value is a gain to the beauty of the whole; the lesser grows by being made over in the likeness of the greater, by being admitted, as it were, to something of that greatness, by sharing in that rank, and thus even from this place of man, from man's own self, something gleams forth, as the stars shine in the divine firmament, so that all appears one great and lovely figure- living or wrought in the furnaces of craftsmanship- with stars radiant not only in the ears and on the brow but on the breasts too, and wherever else they may be displayed in beauty.

(26) In conclusion we would again remind you that according to the Principle of Correspondence, which embodies the truth: "As Above so Below; as Below, so Above," all of the Seven Hermetic Principles are in full operation on all of the many planes, Physical Mental and Spiritual. The Principle of Mental Substance of course applies to all the planes, for all are held in the Mind of THE ALL. The Principle of Correspondence manifests in all, for there is a correspondence, harmony and agreement between the several planes. The Principle of Vibration manifests on all planes, in fact the very differences that go to make the "planes" arise from Vibration, as we have explained. The Principle of Polarity manifests on each plane, the extremes of the Poles being apparently opposite and contradictory. The Principle of Rhythm manifests on each Plane, the movement of the phenomena having its ebb and flow, rise and flow, incoming and outgoing. The Principle of Cause and Effect manifests on each Plane, every Effect having its Cause and every Cause having its effect. The Principle of Gender manifests on each Plane, the Creative Energy being always manifest, and operating along the lines of its Masculine and Feminine Aspects.

(9) What, then, is the content- inevitably separated by our minds- of this one Intellectual-Principle? For there is no resource but to represent the items in accessible form just as we study the various articles constituting one science.

This universe is a living thing capable of including every form of life; but its Being and its modes are derived from elsewhere; that source is traced back to the Intellectual-Principle: it follows that the all-embracing archetype is in the Intellectual-Principle, which, therefore, must be an intellectual Kosmos, that indicated by Plato in the phrase "The living existent."

Given the Reason-Principle of a certain living thing and the Matter to harbour this seed-principle, the living thing must come into being: in the same way once there exists- an intellective Nature, all powerful, and with nothing to check it- since nothing intervenes between it and that which is of a nature to receive it- inevitably the higher imprints form and the lower accepts, it. The recipient holds the Idea in division, here man, there sun, while in the giver all remains in unity.

(2) 2. The Principle of Correspondence "As above, so below; as below, so above." --The Kybalion. This Principle embodies the truth that there is always a Correspondence between the laws and phenomena of the various planes of Being and Life. The old Hermetic axiom ran in these words: "As above, so below; as below, so above." And the grasping of this Principle gives one the means of solving many a dark paradox, and hidden secret of Nature. There are planes beyond our knowing, but when we apply the Principle of Correspondence to them we are able to understand much that would otherwise be unknowable to us. This Principle is of universal application and manifestation, on the various planes of the material, mental, and spiritual universe--it is an Universal Law. The ancient Hermetists considered this Principle as one of the most important mental instruments by which man was able to pry aside the obstacles which hid from view the Unknown. Its use even tore aside the Veil of Isis to the extent that a glimpse of the face of the goddess might be caught. Just as a knowledge of the Principles of Geometry enables man to measure distant suns and their movements, while seated in his observatory, so a knowledge of the Principle of Correspondence enables Man to reason intelligently from the Known to the Unknown. Studying the monad, he understands the archangel.

(13) Those, then, that censure the constitution of the Kosmos do not understand what they are doing or where this audacity leads them. They do not understand that there is a successive order of Primals, Secondaries, Tertiaries and so on continuously to the Ultimates; that nothing is to be blamed for being inferior to the First; that we can but accept, meekly, the constitution of the total, and make our best way towards the Primals, withdrawing from the tragic spectacle, as they see it, of the Kosmic spheres- which in reality are all suave graciousness.

And what, after all, is there so terrible in these Spheres with which it is sought to frighten people unaccustomed to thinking, never trained in an instructive and coherent gnosis?

Even the fact that their material frame is of fire does not make them dreadful; their Movements are in keeping with the All and with the Earth: but what we must consider in them is the Soul, that on which these people base their own title to honour.

And, yet, again, their material frames are pre-eminent in vastness and beauty, as they cooperate in act and in influence with the entire order of Nature, and can never cease to exist as long as the Primals stand; they enter into the completion of the All of which they are major Parts.

If men rank highly among other living Beings, much more do these, whose office in the All is not to play the tyrant but to serve towards beauty and order. The action attributed to them must be understood as a foretelling of coming events, while the causing of all the variety is due, in part to diverse destinies- for there cannot be one lot for the entire body of men- in part to the birth moment, in part to wide divergencies of place, in part to states of the Souls.

Once more, we have no right to ask that all men shall be good, or to rush into censure because such universal virtue is not possible: this would be repeating the error of confusing our sphere with the Supreme and treating evil as a nearly negligible failure in wisdom- as good lessened and dwindling continuously, a continuous fading out; it would be like calling the Nature-Principle evil because it is not Sense-Perception and the thing of sense evil for not being a Reason-Principle. If evil is no more than that, we will be obliged to admit evil in the Supreme also, for there, too, Soul is less exalted than the Intellectual-Principle, and That too has its Superior.

(9) In this little work we have endeavored to give you an idea of the fundamental teachings of The Kybalion, striving to give you the working Principles, leaving you to apply therm yourselves, rather than attempting to work out the teaching in detail. If you are a true student, you will be able to work out and apply these Principles--if not, then you must develop yourself into one, for otherwise the Hermetic Teachings will be as "words, words, words" to you.

(2) By derivation from that Authentic Kosmos, one within itself, there subsists this lower kosmos, no longer a true unity.

It is multiple, divided into various elements, thing standing apart from thing in a new estrangement. No longer is there concord unbroken; hostility, too, has entered as the result of difference and distance; imperfection has inevitably introduced discord; for a part is not self-sufficient, it must pursue something outside itself for its fulfillment, and so it becomes the enemy to what it needs.

This Kosmos of parts has come into being not as the result of a judgement establishing its desirability, but by the sheer necessity of a secondary Kind.

The Intellectual Realm was not of a nature to be the ultimate of existents. It was the First and it held great power, all there is of power; this means that it is productive without seeking to produce; for if effort and search were incumbent upon it, the Act would not be its own, would not spring from its essential nature; it would be, like a craftsman, producing by a power not inherent but acquired, mastered by dint of study.

The Intellectual Principle, then, in its unperturbed serenity has brought the universe into being, by communicating from its own store to Matter: and this gift is the Reason-Form flowing from it. For the Emanation of the Intellectual Principle is Reason, an emanation unfailing as long as the Intellectual Principle continues to have place among beings.

The Reason-Principle within a seed contains all the parts and qualities concentrated in identity; there is no distinction, no jarring, no internal hindering; then there comes a pushing out into bulk, part rises in distinction with part, and at once the members of the organism stand in each other's way and begin to wear each other down.

So from this, the One Intellectual Principle, and the Reason-Form emanating from it, our Universe rises and develops part, and inevitably are formed groups concordant and helpful in contrast with groups discordant and combative; sometimes of choice and sometimes incidentally, the parts maltreat each other; engendering proceeds by destruction.

Yet: Amid all that they effect and accept, the divine Realm imposes the one harmonious act; each utters its own voice, but all is brought into accord, into an ordered system, for the universal purpose, by the ruling Reason-Principle. This Universe is not Intelligence and Reason, like the Supernal, but participant in Intelligence and Reason: it stands in need of the harmonizing because it is the meeting ground of Necessity and divine Reason-Necessity pulling towards the lower, towards the unreason which is its own characteristic, while yet the Intellectual Principle remains sovereign over it.

The Intellectual Sphere alone is Reason, and there can never be another Sphere that is Reason and nothing else; so that, given some other system, it cannot be as noble as that first; it cannot be Reason: yet since such a system cannot be merely Matter, which is the utterly unordered, it must be a mixed thing. Its two extremes are Matter and the Divine Reason; its governing principle is Soul, presiding over the conjunction of the two, and to be thought of not as labouring in the task but as administering serenely by little more than an act of presence.

(1) What is our answer?

All events and things, good and evil alike, are included under the Universal Reason-Principle of which they are parts- strictly "included" for this Universal Idea does not engender them but encompasses them.

The Reason-Principles are acts or expressions of a Universal Soul; its parts are expressions of these Soulparts.

This unity, Soul, has different parts; the Reason-Principles, correspondingly, will also have their parts, and so, too, will the ultimates of the system, all that they bring into being.

The Souls are in harmony with each other and so, too, are their acts and effects; but it is harmony in the sense of a resultant unity built out of contraries. All things, as they rise from a unity, come back to unity by a sheer need of nature; differences unfold themselves, contraries are produced, but all is drawn into one organized system by the unity at the source.

The principle may be illustrated from the different classes of animal life: there is one genus, horse, though horses among themselves fight and bite and show malice and angry envy: so all the others within the unity of their Kind; and so humanity.

All these types, again, can be ranged under the one Kind, that of living things; objects without life can be thought of under their specific types and then be resumed under the one Kind of the "non-living"; if we choose to go further yet, living and non-living may be included under the one Kind, "Beings," and, further still, under the Source of Being.

Having attached all to this source, we turn to move down again in continuous division: we see the Unity fissuring, as it reaches out into Universality, and yet embracing all in one system so that with all its differentiation it is one multiple living thing- an organism in which each member executes the function of its own nature while it still has its being in that One Whole; fire burns; horse does horse work; men give, each the appropriate act of the peculiar personal quality- and upon the several particular Kinds to which each belongs follow the acts, and the good or evil of the life.

(14) The purpose of this lesson is to impress upon the minds of our students the fact that, to all intents and purposes, the Universe and its laws, and its phenomena, are just as REAL, so far as Man is concerned, as they would be under the hypotheses of Materialism or Energism. Under any hypothesis the Universe in its outer aspect is changing, ever-flowing, and transitory--and therefore devoid of substantiality and reality. But (note the other pole of the truth) under the same hypotheses, we are compelled to ACT AND LIVE as if the fleeting things were real and substantial. With this difference, always, between the various hypotheses--that under the old views Mental Power was ignored as a Natural Force, while under Mentalism it becomes the Greatest Natural Force. And this one difference revolutionizes Life, to those who understand the Principle and its resulting laws and practice.

(4) But there is yet another way to this knowledge:

Admiring the world of sense as we look out upon its vastness and beauty and the order of its eternal march, thinking of the gods within it, seen and hidden, and the celestial spirits and all the life of animal and plant, let us mount to its archetype, to the yet more authentic sphere: there we are to contemplate all things as members of the Intellectual- eternal in their own right, vested with a self-springing consciousness and life- and, presiding over all these, the unsoiled Intelligence and the unapproachable wisdom.

That archetypal world is the true Golden Age, age of Kronos, who is the Intellectual-Principle as being the offspring or exuberance of God. For here is contained all that is immortal: nothing here but is Divine Mind; all is God; this is the place of every soul. Here is rest unbroken: for how can that seek change, in which all is well; what need that reach to, which holds all within itself; what increase can that desire, which stands utterly achieved? All its content, thus, is perfect, that itself may be perfect throughout, as holding nothing that is less than the divine, nothing that is less than intellective. Its knowing is not by search but by possession, its blessedness inherent, not acquired; for all belongs to it eternally and it holds the authentic Eternity imitated by Time which, circling round the Soul, makes towards the new thing and passes by the old. Soul deals with thing after thing- now Socrates; now a horse: always some one entity from among beings- but the Intellectual-Principle is all and therefore its entire content is simultaneously present in that identity: this is pure being in eternal actuality; nowhere is there any future, for every then is a now; nor is there any past, for nothing there has ever ceased to be; everything has taken its stand for ever, an identity well pleased, we might say, to be as it is; and everything, in that entire content, is Intellectual-Principle and Authentic Existence; and the total of all is Intellectual-Principle entire and Being entire. Intellectual-Principle by its intellective act establishes Being, which in turn, as the object of intellection, becomes the cause of intellection and of existence to the Intellectual-Principle- though, of course, there is another cause of intellection which is also a cause to Being, both rising in a source distinct from either.

Now while these two are coalescents, having their existence in common, and are never apart, still the unity they form is two-sided; there is Intellectual-Principle as against Being, the intellectual agent as against the object of intellection; we consider the intellective act and we have the Intellectual-Principle; we think of the object of that act and we have Being.

Such difference there must be if there is to be any intellection; but similarly there must also be identity

Thus the Primals are seen to be: Intellectual-Principle; Existence; Difference; Identity: we must include also Motion and Rest: Motion provides for the intellectual act, Rest preserves identity as Difference gives at once a Knower and a Known, for, failing this, all is one, and silent.

So too the objects of intellection - identical in virtue of the self-concentration of the principle which is their common ground- must still be distinct each from another; this distinction constitutes Difference.

The Intellectual Kosmos thus a manifold, Number and Quantity arise: Quality is the specific character of each of these ideas which stand as the principles from which all else derives.

(10) We have shown the inevitability of certain convictions as to the scheme of things:

There exists a Principle which transcends Being; this is The One, whose nature we have sought to establish in so far as such matters lend themselves to proof. Upon The One follows immediately the Principle which is at once Being and the Intellectual-Principle. Third comes the Principle, Soul.

Now just as these three exist for the system of Nature, so, we must hold, they exist for ourselves. I am not speaking of the material order- all that is separable- but of what lies beyond the sense realm in the same way as the Primals are beyond all the heavens; I mean the corresponding aspect of man, what Plato calls the Interior Man.

Thus our soul, too, is a divine thing, belonging to another order than sense; such is all that holds the rank of soul, but there is the soul perfected as containing Intellectual-Principle with its double phase, reasoning and giving the power to reason. The reasoning phase of the soul, needing no bodily organ for its thinking but maintaining, in purity, its distinctive Act that its thought may be uncontaminated- this we cannot err in placing, separate and not mingled into body, within the first Intellectual. We may not seek any point of space in which to seat it; it must be set outside of all space: its distinct quality, its separateness, its immateriality, demand that it be a thing alone, untouched by all of the bodily order. This is why we read of the universe that the Demiurge cast the soul around it from without- understand that phase of soul which is permanently seated in the Intellectual- and of ourselves that the charioteer's head reaches upwards towards the heights.

The admonition to sever soul from body is not, of course, to be understood spatially- that separation stands made in Nature- the reference is to holding our rank, to use of our thinking, to an attitude of alienation from the body in the effort to lead up and attach to the over-world, equally with the other, that phase of soul seated here and, alone, having to do with body, creating, moulding, spending its care upon it.

(2) We begin with the soul, asking whether it is to be allowed self-knowledge and what the knowing principle in it would be and how operating.

The sense-principle in it we may at once decide, takes cognisance only of the external; even in any awareness of events within the body it occupies, this is still the perception of something external to a principle dealing with those bodily conditions not as within but as beneath itself.

The reasoning-principle in the Soul acts upon the representations standing before it as the result of sense-perception; these it judges, combining, distinguishing: or it may also observe the impressions, so to speak, rising from the Intellectual-Principle, and has the same power of handling these; and reasoning will develop to wisdom where it recognizes the new and late-coming impressions and adapts them, so to speak, to those it holds from long before- the act which may be described as the soul's Reminiscence.

So far as this, the efficacy of the Intellectual-Principle in the Soul certainly reaches; but is there also introversion and self-cognition or is that power to be reserved strictly for the Divine Mind?

If we accord self-knowing to this phase of the soul we make it an Intellectual-Principle and will have to show what distinguishes it from its prior; if we refuse it self-knowing, all our thought brings us step by step to some principle which has this power, and we must discover what such self-knowing consists in. If, again, we do allow self-knowledge in the lower we must examine the question of degree; for if there is no difference of degree, then the reasoning principle in soul is the Intellectual-Principle unalloyed.

We ask, then, whether the understanding principle in the soul has equally the power of turning inwards upon itself or whether it has no more than that of comprehending the impressions, superior and inferior, which it receives.

The first stage is to discover what this comprehension is.