(81) From indisputable facts such as these it is evident that philosophy emerged from the religious Mysteries of antiquity, not being separated from religion until after the decay of the Mysteries. Hence he who would fathom the depths of philosophic thought must familiarize himself with the teachings of those initiated priests designated as the first custodians of divine revelation. The Mysteries claimed to be the guardians of a transcendental knowledge so profound as to be incomprehensible save to the most exalted intellect and so potent as to be revealed with safety only to those in whom personal ambition was dead and who had consecrated their lives to the unselfish service of humanity. Both the dignity of these sacred institutions and the validity of their claim to possession of Universal Wisdom are attested by the most illustrious philosophers of antiquity, who were themselves initiated into the profundities of the secret doctrine and who bore witness to its efficacy.

(80) Having thus traced the more or less sequential development of philosophic speculation from Thales to James and Bergson, it is now in order to direct the reader's attention to the elements leading to and the circumstances attendant upon the genesis of philosophic thinking. Although the Hellenes proved themselves peculiarly responsive to the disciplines of philosophy, this science of sciences should not be considered indigenous to them. "Although some of the Grecians," writes Thomas Stanley, "have challenged to their nation the original of philosophy, yet the more learned of them have acknowledged it [to be] derived from the East." The magnificent institutions of Hindu, Chaldean, and Egyptian learning must be recognized as the actual source of Greek wisdom. The last was patterned after the shadow cast by the sanctuaries of Ellora, Ur, and Memphis upon the thought substance of a primitive people. Thales, Pythagoras, and Plato in their philosophic wanderings contacted many distant cults and brought back the lore of Egypt and the inscrutable Orient.

(7) In this age the word philosophy has little meaning unless accompanied by some other qualifying term. The body of philosophy has been broken up into numerous isms more or less antagonistic, which have become so concerned with the effort to disprove each other's fallacies that the sublimer issues of divine order and human destiny have suffered deplorable neglect. The ideal function of philosophy is to serve as the stabilizing influence in human thought. By virtue of its intrinsic nature it should prevent man from ever establishing unreasonable codes of life. Philosophers themselves, however, have frustrated the ends of philosophy by exceeding in their woolgathering those untrained minds whom they are supposed to lead in the straight and narrow path of rational thinking. To list and classify any but the more important of the now recognized schools of philosophy is beyond the space limitations of this volume. The vast area of speculation covered by philosophy will be appreciated best after a brief consideration of a few of the outstanding systems of philosophic discipline which have swayed the world of thought during the last twenty-six centuries. The Greek school of philosophy had its inception with the seven immortalized thinkers upon whom was first conferred the appellation of Sophos, "the wise." According to Diogenes Laertius, these were Thales, Solon, Chilon, Pittacus, Bias, Cleobulus, and Periander. Water was conceived by Thales to be the primal principle or element, upon which the earth floated like a ship, and earthquakes were the result of disturbances in this universal sea. Since Thales was an Ionian, the school perpetuating his tenets became known as the Ionic. He died in 546 B.C., and was succeeded by Anaximander, who in turn was followed by Anaximenes, Anaxagoras, and Archelaus, with whom the Ionic school ended. Anaximander, differing from his master Thales, declared measureless and indefinable infinity to be the principle from which all things were generated. Anaximenes asserted air to be the first element of the universe; that souls and even the Deity itself were composed of it.

(47) Though the modern world may know a million secrets, the ancient world knew one--and that one was greater than the million; for the million secrets breed death, disaster, sorrow, selfishness, lust, and avarice, but the one secret confers life, light, and truth. The time will come when the secret wisdom shall again be the dominating religious and philosophical urge of the world. The day is at hand when the doom of dogma shall be sounded. The great theological Tower of Babel, with its confusion of tongues, was built of bricks of mud and the mortar of slime. Out of the cold ashes of lifeless creeds, however, shall rise phœnixlike the ancient Mysteries. No other institution has so completely satisfied the religious aspirations of humanity, for since the destruction of the Mysteries there never has been a religious code to which Plato could have subscribed. The unfolding of man's spiritual nature is as much an exact science as astronomy, medicine or jurisprudence. To accomplish this end religions were primarily established; and out of religion have come science, philosophy, and logic as methods whereby this divine purpose might be realized.

(18) In a civilization primarily concerned with the accomplishment of the extremes of temporal activity, the philosopher represents an equilibrating intellect capable of estimating and guiding the cultural growth. The establishment of the philosophic rhythm in the nature of an individual ordinarily requires from fifteen to twenty years. During that entire period the disciples of old were constantly subjected to the most severe discipline. Every activity of life was gradually disengaged from other interests and focalized upon the reasoning part. In the ancient world there was another and most vital factor which entered into the production of rational intellects and which is entirely beyond the comprehension of modern thinkers: namely, initiation into the philosophic Mysteries. A man who had demonstrated his peculiar mental and spiritual fitness was accepted into the body of the learned and to him was revealed that priceless heritage of arcane lore preserved from generation to generation. This heritage of philosophic truth is the matchless treasure of all ages, and each disciple admitted into these brotherhoods of the wise made, in turn, his individual contribution to this store of classified knowledge.

(2) Hebrew theology was divided into three distinct parts. The first was the law, the second was the soul of the law, and the third was the soul of the soul of the law. The law was taught to all the children of Israel; the Mishna, or the soul of the law, was revealed to the Rabbins and teachers; but the Qabbalah, the soul of the soul of the law, was cunningly concealed, and only the highest initiates among the Jews were instructed in its secret principles.

(1) We shall, therefore, deliver to you the peculiar dogmas of the Assyrians; and also clearly develop to you our own opinions; collecting some things from the infinite writings of the ancients, but others from those particulars which were comprehended by the ancients in one treatise, and pertain to the whole knowledge of divine natures. If also you should propose any philosophic inquiry, we shall discuss it for you, according to the ancient pillars of Hermes, which Plato and Pythagoras knew before, and from thence constituted their philosophy. But such things as exhibit foreign inquiries, or which are contradictory and contentious, we shall assist mildly and aptly, or we shall demonstrate their absurdity. Such, likewise, as proceed conformably to common conceptions, we shall endeavour to discuss in a way perfectly known and clear. And things, indeed, which require the experience of divine operations to an accurate knowledge of them, we shall explain, as far as this is possible to be effected by words alone; but such as are full of intellectual theory, we shall develop with a view to the purification of the soul.

(1) Since it is usual with all men of sound understandings, to call on divinity, when entering on any philosophic discussion, it is certainly much more appropriate to do this in the consideration of that philosophy which justly receives its denomination from the divine Pythagoras. For as it derives its origin from the Gods, it cannot be apprehended without their inspiring aid. To which we may also add, that the beauty and magnitude of it so greatly surpasses human power, that it is impossible to survey it by a sudden view; but then alone can any one gradually collect some portion of this philosophy, when, the Gods being his leaders, he quietly approaches to it. On all these accounts, therefore, having invoked the Gods as our leaders, and converting both ourselves and our discussion to them, we shall acquiesce in whatever they may command us to do.

We shall not, however, make any apology for this sect having been neglected for a long time, nor for its being concealed by foreign disciplines, and certain arcane symbols, nor for having been obscured by false and spurious writings, nor for many other such-like difficulties by which it has been impeded. For the will of the Gods is sufficient for us, in conjunction with which it is possible to sustain things still more arduous than these. But after the Gods, we shall unite ourselves as to a leader, to the prince and father of this divine philosophy; of whose origin and country we must rise a little higher in our investigation.

(41) "By philosophy is to be understood the knowledge of the workings of Nature, by which knowledge man learns to climb to those higher mountains above the limitations of sense. By Qabbalism is to be understood the language of the angelic or celestial beings, and he who masters it is able to converse with the messengers of God. On the highest of the mountains is the School of Magia (Divine Magic, which is the language of God) wherein man is taught the true nature of all things by God Himself."

(16) Briefly stated, the true purpose of ancient philosophy was to discover a method whereby development of the rational nature could be accelerated instead of awaiting the slower processes of Nature, This supreme source of power, this attainment of knowledge, this unfolding of the god within, is concealed under the epigrammatic statement of the philosophic life. This was the key to the Great Work, the mystery of the Philosopher's Stone, for it meant that alchemical transmutation had been accomplished. Thus ancient philosophy was primarily the living of a life; secondarily, an intellectual method. He alone can become a philosopher in the highest sense who lives the philosophic life. What man lives he comes to know. Consequently, a great philosopher is one whose threefold life--physical, mental, and spiritual--is wholly devoted to and completely permeated by his rationality.

(1) [Asclepius] Who, therefore, will the men be after us ?

[Trismegistus] They will be led astray by sophists’ cleverness, and turned from True Philosophy,—the Pure and Holy [Love]. For that to worship God with single mind and soul, and reverence the things that He hath made, and to give thanks unto His Will, which is the only thing quite full of Good,—this is Philosophy unsullied by the soul’s rough curiousness. But of this subject let what has been said so far suffice.

(32) Philosophy would lead all men into the broad, calm vistas of truth, for the world of philosophy is a land of peace where those finer qualities pent up within each human soul are given opportunity for expression. Here men are taught the wonders of the blades of grass; each stick and stone is endowed with speech and tells the secret of its being. All life, bathed in the radiance of understanding, becomes a wonderful and beautiful reality. From the four corners of creation swells a mighty anthem of rejoicing, for here in the light of philosophy is revealed the purpose of existence; the wisdom and goodness permeating the Whole become evident to even man's imperfect intellect. Here the yearning heart of humanity finds that companionship which draws forth from the innermost recesses of the soul that great store of good which lies there like precious metal in some deep hidden vein.

(1) After this we must narrate how, when he had admitted certain persons to be his disciples, he distributed them into different classes according to their respective merits. For it was not fit that all of them should equally participate of the same things, as they were naturally dissimilar; nor was it indeed right that some should participate of all the most honorable auditions, but others of none, or should not at all partake of them. For this would be uncommunicative and unjust. While therefore he imparted a convenient portion of his discourses to each, he benefited as much as possible all of them, and preserved the proportion of justice, by making each a partaker of the auditions according to his desert.

Hence, in conformity to this method, he called some of them Pythagoreans, but others Pythagorists; just as we denominate some men Attics, but others Atticists. Having therefore thus aptly divided their names, some of them he considered to be genuine, but he ordained that others should show themselves to be the emulators of these. He ordered therefore that with the Pythagoreans possessions should be shared in common, and that they should always live together; but that each of the others should possess his own property apart from the rest, and that assembling together in the same place, they should mutually be at leisure for the same pursuits. And thus each of these modes was derived from Pythagoras, and transmitted to his successors.

Again, there were also with the Pythagoreans two forms of philosophy; for there were likewise two genera of those that pursued it, the Acusmatici, and the Mathematici. Of these however the Mathematici are acknowledged to be Pythagoreans by the rest; but the Mathematici do not admit that the Acusmatici are so, or that they derived their instruction from Pythagoras, but from Hippasus. And with respect to Hippasus, some say that he was a Crotonian, but others a Metapontine. But the philosophy of the Acusmatici consists in auditions unaccompanied with demonstrations and a reasoning process; because it merely orders a thing to be done in a certain way, and that they should endeavour to preserve such other things as were said by him, as so many divine dogmas.

They however profess that they will not speak of them, and that they are not to be spoken of; but they conceive those of their sect to be the best furnished with wisdom, who retained what they had heard more than others. But all these auditions are divided into three species. For some of them indeed signify what a thing is; others what it especially is; but others, what ought, or what ought not, to be done. The auditions therefore which signify what a thing is, are such as, What are the islands of the blessed? The sun and moon. What is the oracle at Delphi? The tetractys. What is harmony? That in which the Syrens subsist . But the auditions which signify what a thing especially is, are such as, What is the most just thing?

To sacrifice. What is the wisest thing? Number. But the next to this in wisdom, is that which gives names to things. What is the wisest of the things that are with us, [i. e. which pertain to human concerns]? Medicine. What is the most beautiful? Harmony. What is the most powerful? Mental decision. What is the most excellent? Felicity. What is that which is most truly asserted? That men are depraved. Hence they say that Pythagoras praised the Salaminian poet Hippodomas, because he sings:

(2) Candidates aspiring to membership in the religious orders underwent severe tests to prove their worthiness. These ordeals were called initiations. Those who passed them successfully were welcomed as brothers by the priests and were instructed in the secret teachings. Among the ancients, philosophy, science, and religion were never considered as separate units: each was regarded as an integral part of the whole. Philosophy was scientific and religious; science was philosophic and religious I religion was philosophic and scientific. Perfect wisdom was considered unattainable save as the result of harmonizing all three of these expressions of mental and moral activity.

(2) "Philosophy," writes Sir William Hamilton, "has been defined [as]: The science of things divine and human, and of the causes in which they are contained [Cicero]; The science of effects by their causes [Hobbes]; The science of sufficient reasons [Leibnitz]; The science of things possible, inasmuch as they are possible [Wolf]; The science of things evidently deduced from first principles [Descartes]; The science of truths, sensible and abstract [de Condillac]; The application of reason to its legitimate objects [Tennemann]; The science of the relations of all knowledge to the necessary ends of human reason [Kant];The science of the original form of the ego or mental self [Krug]; The science of sciences [Fichte]; The science of the absolute [von Schelling]; The science of the absolute indifference of the ideal and real [von Schelling]--or, The identity of identity and non-identity [Hegel]." (See Lectures on Metaphysics and Logic.)

(15) Socrates (469-399 B.C.), the founder of the Socratic sect, being fundamentally a Skeptic, did not force his opinions upon others, but through the medium of questionings caused each man to give expression to his own philosophy. According to Plutarch, Socrates conceived every place as appropriate for reaching in that the whole world was a school of virtue. He held that the soul existed before the body and, prior to immersion therein, was endowed with all knowledge; that when the soul entered into the material form it became stupefied, but that by discourses upon sensible objects it was caused to reawaken and to recover its original knowledge. On these premises was based his attempt to stimulate the soul-power through irony and inductive reasoning. It has been said of Socrates that the sole subject of his philosophy was man. He himself declared philosophy to be the way of true happiness and its purpose twofold: (1) to contemplate God, and (2) to abstract the soul from corporeal sense.

(4) It is not strange that the erudite Moses, initiated in Egypt, should teach the Jews a philosophy containing the more important principles of Egyptian esotericism. The religions of Egypt at the time of the Israelitic captivity were far older than even the Egyptians themselves realized. Histories were difficult to compile in those days, and the Egyptians were satisfied to trace their race back to a mythological period when the gods themselves walked the earth and with their own power established the Double Empire of the Nile. The Egyptians did not dream that these divine progenitors were the Atlanteans, who, forced to abandon their seven islands because of volcanic cataclysms, had immigrated into Egypt--then an Atlantean colony--where they established a great philosophic and literary center of civilization which was later to influence profoundly the religions and science of unnumbered races and peoples. Today Egypt is forgotten, but things Egyptian will always be remembered and revered. Egypt is dead--yet it lives immortal in its philosophy, and architectonics.

(2) The Old Testament--especially the Pentateuch--contains not only the traditional account of the creation of the world and of man, but also, locked within it, the secrets of the Egyptian initiators of the Moses concerning the genesis of the god-man (the initiate) and the mystery of his rebirth through philosophy. While the Lawgiver of Israel is known to have compiled several works other than those generally attributed to him, the writings now commonly circulated as the purported sixth and seventh books of Moses are in reality spurious treatises on black magic foisted on the credulous during the Middle Ages. Out of the hundreds of millions of pious and thoughtful students of Holy Writ, it is almost inconceivable that but a mere handful have sensed the sublimity of the esoteric teachings of Sod (the Jewish Mysteries of Adonai). Yet familiarity with the three Qabbalistical processes termed Gematria, Notarikon, and Temurah makes possible the discovery of many of the profoundest truths of ancient Jewish superphysics.

(8) In the final analysis, true philosophy can be limited by neither creed nor faction; in fact it is incompatible with every artificial limitation of human thought. The question of the pagan or Christian origin of the Book of Revelation is, consequently, of little importance. The intrinsic value of the book lies in its magnificent epitome of the Universal Mystery--an observation which led St. Jerome to declare that it is susceptible of seven entirely different interpretations. Untrained in the reaches of ancient thought, the modem theologian cannot possibly cope with the complexities of the Apocalypse, for to him this mystic writing is but a phantasmagoria the divine inspiration of which he is sorely tempted to question. In the limited space here available it is possible to sketch but briefly a few of the salient features of the vision of the seer of Patmos. A careful consideration of the various pagan Mysteries will assist materially also in filling the inevitable gaps in this abridgment.

(31) If the Infinite had not desired man to become wise, He would not have bestowed upon him the faculty of knowing. If He had not intended man to become virtuous, He would not have sown within the human heart the seeds of virtue. If He had predestined man to be limited to his narrow physical life, He would not have equipped him with perceptions and sensibilities capable of grasping, in part at least, the immensity of the outer universe. The criers of philosophy call all men to a comradeship of the spirit: to a fraternity of thought: to a convocation of Selves. Philosophy invites man out of the vainness of selfishness; out of the sorrow of ignorance and the despair of worldliness; out of the travesty of ambition and the cruel clutches of greed; out of the red hell of hate and the cold tomb of dead idealism.