(17) The Vision is the most: famous of all the Hermetic fragments, and contains an exposition of Hermetic cosmogony and the secret sciences of the Egyptians regarding the culture and unfoldment of the human soul. For some time it was erroneously called "The Genesis of Enoch," but that mistake has now been rectified. At hand while preparing the following interpretation of the symbolic philosophy concealed within The Vision of Hermes the present author has had these reference works: The Divine Pymander of Hermes Mercurius Trismegistus (London, 1650), translated out of the Arabic and Greek by Dr. Everard; Hermetica (Oxford, 1924), edited by Walter Scott; Hermes, The Mysteries of Egypt (Philadelphia, 1925), by Edouard Schure; and the Thrice-Greatest Hermes (London, 1906), by G. R. S. Mead. To the material contained in the above volumes he has added commentaries based upon the esoteric philosophy of the ancient Egyptians, together with amplifications derived partly from other Hermetic fragments and partly from the secret arcanum of the Hermetic sciences. For the sake of clarity, the narrative form has been chosen in preference to the original dialogic style, and obsolete words have given place to those in current use.

(10) The old Masters who made it the object of their lives to gather together once more these scattered fragments, and to thus reconstruct the Occult Doctrine of the Atlanteans, found a portion of their material in Egypt, in India., in Persia, in Chaldea, in Medea, in China, in Assyria, and in Ancient Greece, and also in the mystic records of the Hebrews, such as the Kaballah and the Zohar. The common source, however, may be regarded as distinctly Oriental. The great philosophies of the East, in fact, may be said to have been built upon the base of these still more ancient teachings. Moreover, the great Grecian Secret Teachings are believed to have been based upon knowledge obtained from this same common source. So, at the last, the Secret Doctrine of the Rosicrucians may be said to be the Secret Doctrine of Atlantis, transmitted through the descendants of the people of that great centre of occult knowledge.

(1) This deific and anagogic path Hermes, indeed, narrated, but Bitys, the prophet of King Ammon, explained it, having found it in the adyta of Saïs in Egypt, written in hieroglyphics; and the same prophet also delivered the name of God, which pervades through the whole world. But there are, likewise, many other coarrangements of the same things; so that you do not appear to me to act rightly in referring all things with the Egyptians to physical causes. For there are, according to them, many principles and many essences; and also supermundane powers, which they worship through sacerdotal sanctimony. To me, therefore these things appear to afford common auxiliaries to the solution of all the remaining inquiries. But since it is necessary not to leave any one of them uninvestigated, we shall add them to these problems, and examine them on all sides, in order that we may see where there is any thing futile in your opinions.

(4) That all beings are, in truth, but expressions of the One Being—centres of consciousness, form, and activity within itself,—is a fundamental tenet of all occult and esoteric teaching. That all Being is One; all Life, One; all Form, One; all Consciousness, One, is known to all true disciples of the occult and esoteric teachings of the past and present, occidental and oriental, philosophical and theological. Hidden behind and under the orthodox, exoteric teachings, there is always to be found this insistence upon Essential Oneness on the part of the Inner Teachings of all schools.

(1) The doubts also that follow in the next place require for their solution the assistance of the same divinely-wise Muse. But I am desirous, previous to this, to unfold to you the peculiarity of the theology of the Egyptians. For they, imitating the nature of the universe, and the fabricative energy of the Gods, exhibit certain images through symbols of mystic, occult, and invisible intellections; just as nature, after a certain manner, expresses invisible reasons [or productive powers] through visible forms. But the fabricative energy of the Gods delineates the truth of forms, through visible images. Hence the Egyptians, perceiving that all superior natures rejoice in the similitude to them of inferior beings, and thus wishing to fill the latter with good, through the greatest possible imitation of the former, very properly exhibit a mode of theologizing adapted to the mystic doctrine concealed in the symbols.

(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.

(12) One of the greatest tragedies of the philosophic world was the loss of nearly all of the forty-two books of Hermes mentioned in the foregoing. These books disappeared during the burning of Alexandria, for the Romans--and later the Christians--realized that until these books were eliminated they could never bring the Egyptians into subjection. The volumes which escaped the fire were buried in the desert and their location is now known to only a few initiates of the secret schools.

(2) The rites of Eleusis, with their Mystic interpretations of Nature's most precious secrets, overshadowed the civilizations of their time and gradually absorbed many smaller schools, incorporating into their own system whatever valuable information these lesser institutions possessed. Heckethorn sees in the Mysteries of Ceres and Bacchus a metamorphosis of the rites of Isis and Osiris, and there is every reason to believe that all so-called secret schools of the ancient world were branches from one philosophic tree which, with its root in heaven and its branches on the earth, is--like the spirit of man--an invisible but ever-present cause of the objectified vehicles that give it expression. The Mysteries were the channels through which this one philosophic light was disseminated, and their initiates, resplendent with intellectual and spiritual understanding, were the perfect fruitage of the divine tree, bearing witness before the material world of the recondite source of all Light and Truth.

(2) Whatever the explication necessary on the point in hand shall demand, shall be embraced, and especially what is occult in the barbarian philosophy, the department of symbol and enigma; which those who have subjected the teaching of the ancients to systematic philosophic study have affected, as being in the highest degree serviceable, nay, absolutely necessary to the knowledge of truth.

(3) The preeminence of any philosophical system can be determined only by the excellence of its products. The Mysteries have demonstrated the superiority of their culture by giving to the world minds of such overwhelming greatness, souls of such beatific vision, and lives of such outstanding impeccability that even after the lapse of ages the teachings of these individuals constitute the present spiritual, intellectual, and ethical standards of the race. The initiates of the various Mystery schools of past ages form a veritable golden chain of supermen and superwomen connecting heaven and earth. They are the links of that Homeric "golden chain" with which Zeus boasted he could bind the several parts of the universe to the pinnacle of Olympus. The sons and daughters of Isis are indeed an illustrious line--founders of sciences and philosophies, patrons of arts and crafts, supporting by the transcendency of their divinely given power the structures of world religions erected to do them homage. Founders of doctrines which have molded the lives of uncounted generations, these Initiate-Teachers bear witness to that spiritual culture which has always existed--and always will exist--as a divine institution in the world of men.

(12) The theories of Qabbalism are inextricably interwoven with the tenets of alchemy, Hermeticism, Rosicrucianism, and Freemasonry. The words Qabbalism and Hermeticism are now considered as synonymous terms covering all the arcana and esotericism of antiquity. The simple Qabbalism of the first centuries of the Christian Era gradually evolved into an elaborate theological system, which became so involved that it was next to impossible to comprehend its dogma.

(9) Modern Science, in pursuing its discoveries along the lines of Evolution, has almost entirely ignored the twin-activity of Manifestation, which is known as Involution. Not so the ancient occultists , however, for they knew full well the truth so forcibly expressed in the words of a modern "plain speaking" philosopher who said: "You can never get out of a thing anything which is not already involved in it." And to the ancient student of the esoteric teachings any idea of Evolution which did not begin with the teachings concerning Involution was like the play of Hamlet with Hamlet left out. There is an ancient saying which runs: "That which is evolved must previously have been involved;" and in this simple statement is condensed a volume of important occult lore.

(4) Accept, therefore, this, which is said indeed incidentally, but is a sufficient reply to the whole of your conception concerning the theurgic art. Those assertions, also, of yours pertain to the same thing, in which you say, “ that the science of the Gods is sacred and useful, and call the ignorance of things honourable and beautiful darkness, but the knowledge of them light; and also add, that the ignorance of these things fills men with all evils, through inerudition and audacity, but the knowledge of them is the cause of all good .” For all these assertions tend to the same thing with the preceding, and obtain together with them an appropriate discussion. It is necessary, therefore to omit them, and to pass on to the inquiries concerning divination, and concisely dissolve them.

(85) The book to which this is the introduction is dedicated to the proposition that concealed within the emblematic figures, allegories, and rituals of the ancients is a secret doctrine concerning the inner mysteries of life, which doctrine has been preserved in toto among a small band of initiated minds since the beginning of the world. Departing, these illumined philosophers left their formulæ that others, too, might attain to understanding. But, lest these secret processes fall into uncultured hands and be perverted, the Great Arcanum was always concealed in symbol or allegory; and those who can today discover its lost keys may open with them a treasure house of philosophic, scientific, and religious truths.

(3) I make no claim for either the infallibility or the originality of any statement herein contained. I have studied the fragmentary writings of the ancients sufficiently to realize that dogmatic utterances concerning their tenets are worse than foolhardy. Traditionalism is the curse of modern philosophy, particularly that of the European schools. While many of the statements contained in this treatise may appear at first wildly fantastic, I have sincerely endeavored to refrain from haphazard metaphysical speculation, presenting the material as far as possible in the spirit rather than the letter of the original authors. By assuming responsibility only for the mistakes which may' appear herein, I hope to escape the accusation of plagiarism which has been directed against nearly every writer on the subject of mystical philosophy.

(5) During the Middle Ages the long-ignored axioms and formulæ of Hermetic wisdom were assembled once more, and chronicled, and systematic attempts were made to test their accuracy. To Theophrastus of Hohenheim, who called himself Paracelsus (a name meaning "greater than Celsus"), the world is indebted for much of the knowledge it now possesses of the ancient systems of medicine. Paracelsus devoted his entire life to the study and exposition of Hermetic philosophy. Every notion and theory was grist to his mill, and, while members of the medical fraternity belittle his memory now as they opposed his system then, the occult world knows that he will yet be recognized as the greatest physician of all times. While the heterodox and exotic temperament of Paracelsus has been held against him by his enemies, and his wanderlust has been called vagabondage, he was one of the few minds who intelligently sought to reconcile the art of healing with the philosophic and religious systems of paganism and Christianity.

(11) The following quotation from a writer who, himself, has gathered together many bits of the ancient wisdom, may be interesting. Speaking of these ancient teachings he says: "The teaching has come down to the present age through the corridors of time, from the dim ages of past eras, races, and schools of thought. Even those highest in the ancient occult councils, however, are unable to trace the teachings, in an unbroken direct line, further back than the time of Pythagoras (about 500 B. C.), and a little later in Ancient Greece, although they find many references thereto, and extracts therefrom, in some of the older records of ancient Egypt and Chaldea, which serve to show that the schools of Pythagoras, and other ancient Grecian occultists, were founded on occult instruction still more remote, received in a direct line of succession of teachers and pupils extending over centuries. Investigators have found traces of the teachings in the records of Persia and Media, and it is believed that the inspiration for the original philosophical teachings of Gautama, the founder of Buddhism, was received from the same sources. Traces are also found in the Hebrew Esoteric Teachings." The writer continues: "The Grecian Teachings were undoubtedly obtained directly from Egyptian sources, through Pythagoras, the relation between the early Grecian teachings and philosophies, and the older school of old Egypt, being very close and intimate. Pythagoras is known to have received instruction from Egyptian and Persian hierophants. There is to be found the closest resemblance between the ancient Grecian teachings, and those of the Egyptian Esoteric Fraternities. Some of the Teachers, however, hold that the Grecian and Egyptian schools, respectively, were but two separate offshoots of an original and older Teaching which had its origin in the lost continent of Atlantis. There are many traditions connecting the Teaching with Atlantis, and it is possible that both Greece and Egypt received it from this common source, instead of Greece being indebted to Egypt for the line of transmission. But, be this as it may, it is a fact that all of the traces of teaching that the various occultists gather from the traditions, scraps of doctrine, and legends regarding Atlantis, can be reconciled with the best esoteric and occult knowledge had by the race today. The fragments of the Egyptian Esoteric Teachings, many of which are still preserved in an undoubted direct line of succession, are practically identical, in fundamental and basis points, with the Grecian Occult Teachings. And, as has been said, the Persian, Medean, and Chaldean legends .and traditions, and scraps of teachings which have been preserved, show a common source or origin with those of Egypt and ancient Greece." The writer adds: "We are speaking now of the historical view of the subject, only. The occult traditions hold that the Teaching, in some form, is as old as the race itself, and has been known to the advanced minds of every great civilization of the past, many of which disappeared thousands of years ago, all traces of them having been lost to the present sub-race. The traditions hold that the Teaching was handed down from the Elder Brethren of the race—certain advanced souls who appeared in the earlier days, in order to plant the seeds of Truth, so that they would grow, blossom, and bear fruit throughout the ages to follow. We do not ask you to accept this statement—it is not material—for the Teaching bears evidences of its own Truth within itself, without needing the force of such high authority. The ancient tradition is mentioned merely that the student may know that the same is accepted as truth by many of the highest occult authorities and teachers." "The Seven Aphorisms of Creation" In the present book, the writer has presented for the consideration of his readers "The Seven Aphorisms of Creation" of the Rosicrucians, which embody the fundamental principles of the Rosicrucian Secret Doctrine. He has also reproduced the leading Secret Symbols of the Rosicrucians which relate to the Seven Aphorisms of Creation.

(18) Thoth Hermes Trismegistus, the founder of Egyptian learning, the Wise Man of the ancient world, gave to the priests and philosophers of antiquity the secrets which have been preserved to this day in myth and legend. These allegories and emblematic figures conceal the secret formulæ for spiritual, mental, moral, and physical regeneration commonly known as the Mystic Chemistry of the Soul (alchemy). These sublime truths were communicated to the initiates of the Mystery Schools, but were concealed from the profane. The latter, unable to understand the abstract philosophical tenets, worshiped the concrete sculptured idols which were emblematic of these secret truths. The wisdom and secrecy of Egypt are epitomized in the Sphinx, which has preserved its secret from the seekers of a hundred generations. The mysteries of Hermeticism, the great spiritual truths hidden from the world by the ignorance of the world, and the keys of the secret doctrines of the ancient philosophers, are all symbolized by the Virgin Isis. Veiled from head to foot, she reveals her wisdom only to the tried and initiated few who have earned the right to enter her sacred presence, tear from the veiled figure of Nature its shroud of obscurity, and stand face to face with the Divine Reality.

(1) Hermes, the God who presides over language, was formerly very properly considered as common to all priests; and the power who presides over the true science concerning the Gods is one and the same in the whole of things. Hence our ancestors dedicated the inventions of their wisdom to this deity, inscribing all their own writings with the name of Hermes. If, therefore, we participate of a portion of this God, adapted and commensurate to our powers, you do well to propose your theological doubts to the priests, as friends, and to make these doubts known to them. I also very properly conceiving that the epistle sent to my disciple Anebo was written to me, shall give you a true answer to your inquiries. For it would not be becoming, that Pythagoras and Plato, Democritus and Eudoxus, and many other of the ancient Greeks, should have obtained appropriate instruction from the sacred scribes of their time, but that you who are our contemporary, and think conformably to those ancients, should be frustrated of your wish by those who are now living, and who are called common preceptors. I, therefore, thus betake myself to the present discussion; and do you, if you please, conceive that the same person to whom you sent the letter returns you an answer. Or, if it should seem fit to you, admit it to be me who discourses with you in writing, or some other prophet of the Egyptians, for this is of no consequence. Or, which I think is still better, dismiss the consideration whether the speaker is an inferior or a superior character, but direct your attention to what is said, so as readily to excite your mind to survey whether what is asserted is true or false.

(1) These things, therefore, having been accurately discussed, the solution of the doubts which you have met with in certain books will be manifest. For the books which are circulated under the name of Hermes contain Hermaic opinions, though they frequently employ the language of the philosophers: for they were translated from the Egyptian tongue by men who were not unskilled in philosophy. But Chæremon, and any others who have at all discussed the first causes of mundane natures, have unfolded the last rulers of these. And such as have written concerning the planets, the zodiac, the decans, horoscopes, and what are called powerful and leading planets, these have unfolded the partible distributions of the rulers. The particulars, also, contained in the Calendars comprehend a certain very small part of the Hermaic arrangements. And the causes of such things as pertain to the phases or occultations of the stars, or to the increments and decrements of the moon, are assigned by the Egyptians the last of all.