(29) Through art (the process of learning) the whole mass of base metals (the mental body of ignorance) was transmuted into pure gold (wisdom), for it was tinctured with understanding. If, then, through faith and proximity to God the consciousness of man may be transmuted from base animal desires (represented by the masses of the planetary metals) into a pure, golden, and godly consciousness, illumined and redeemed, and the manifesting God within that one increased from a tiny spark to a great and glorious Being; if also the base metals of mental ignorance can, through proper endeavor and training, be transmuted into transcendent genius and wisdom, why is the process in two worlds or spheres of application not equally true in the third? If both the spiritual and mental elements of the universe can be multiplied in their expression, then by the law of analogy the material elements of the universe can also be multiplied, if the necessary process can be ascertained.

(22) "AND DARKNESS WILL FLY FROM THEE. By invigorating the Organs the Soul makes use of for communicating with exterior objects, the Soul must acquire greater powers not only for conception but also for retention, and therefore if we wish to obtain still more knowledge, the organs and secret springs of physical life being wonderfully strengthened and invigorated, the Soul must acquire new powers for conceiving and retaining, especially if we pray to God for knowledge, and confirm our prayers by faith, all Obscurity must vanish of course. That this has not been the case with all possessors, was their own fault, as they contented themselves merely with the Transmutation of Metals.

(3) Such, therefore, as the truth is, such also it is requisite to unfold it to others. It must be said, then, that the maker of images neither uses the celestial circulations, nor the powers which are inherent in them, nor those powers which are naturally established about them; nor, in short, is it possible to come into contact with them. But he artificially, and not theurgically, applies himself to the last effluxions which openly proceed from the nature of them, about the last part of the universe. For these effluxions, I think, being mingled with a partial matter, are capable of being changed and transformed differently at different times. They likewise receive the transposition, from some things to others, of the powers which are in partial natures. The variety, however, of such like energies, and the composition of a multitude of material powers, are not only entirely separated from divine fabrication, but also from natural production. For nature produces her proper works collectively, and at once, and accomplishes all things by simple and incomposite energies. Hence it remains that a commixture of this kind, about the last and manifest celestial effluxion, and about the things which are moved by a celestial nature, is artificial.

(48) The understanding of the Principle of Polarity enables the occultist to transmute one mental state into another, along the lines of Polarization. Things belonging to different classes cannot be transmuted into each other, but the opposing poles of the same thing may be so changed—that is, may have a change in their polarity effected and thus be transmuted one into the other. Thus, love can never become east or west, or red or violet; but love may be changed into hate, or hate into love, by a shifting of polarity. Courage may be transmuted into fear, or fear into courage; hard may be changed into soft, dull into sharp, hot into cold, and so on, the transmutation always being between things of the same kind. The fearful man may shift his polarity and by thus changing his emotional vibrations may become filled with courage. Likewise, the slothful man may shift his polarity into activity and energetic action. The key lies in the fact that in this process of transmutation there is not an actual change of one thing into another distinct thing, but rather a shifting of the centre of polar force from one extreme of the scale to the other, just as one would shift the carriage of his typewriter from 1 to 70, or change the focus of an opera glass.

(7) Transcendentalism and all forms of phenomenalistic magic are but blind alleys--outgrowths of Atlantean sorcery; and those who forsake the straight path of philosophy to wander therein almost invariably fall victims to their imprudence. Man, incapable of controlling his own appetites, is not equal to the task of governing the fiery and tempestuous elemental spirits.

(7) The Rosicrucians, according to the public encyclopaedias, and other works of reference, are held to have been devoted to the subject of Alchemy. And, indeed, this statement is correct. But the modern compilers of such reference books have fallen into the error of supposing that the Alchemy referred to was performed wholly upon the Plane of Matter—and concerned wholly with the Transmutation of Elements. They are ignorant of the fact that the Alchemy which attracted the Rosicrucians, and which took up most of their time and attention, was Mental Alchemy, and Spiritual Alchemy—something quite different indeed, though having of course a correspondence to the Material Alchemy, according to the Law of Correspondence. The student of the present book will discover this fact, and will receive many valuable hints concerning the higher forms of Alchemy, providing he is prepared to read between the lines of the text, and to reason by Analogy. The axiom "As above, so below," will be found to work out well in this connection.

(30) That which is true in the superior is true in the inferior. If alchemy be a great spiritual fact, then it is also a great material fact. If it can take place in the universe, it can take place in man; if it can take place in man, it can take place in the plants and minerals. If one thing in the universe grows, then everything in the universe grows. If one thing can be multiplied, then all things can be multiplied, "for the superior agrees with the inferior and the inferior agrees with the superior." But as the way for the redemption of the soul is concealed by the Mysteries, so the secrets for the redemption of the metals are also concealed, that they may not fall into the hands of the profane and thereby become perverted.

(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.

(18) Chapter XI. We wish the statements we made in the Fama Fraternitatis concerning the transmutation of metals and the universal medicine to be lightly understood. While we realize that both these works are attainable by man, we fear that many really great minds may be led away from the true quest of knowledge and understanding if they permit themselves to limit their investigation to the transmutation of metals. When to a man is given power to heal disease, to overcome poverty, and to reach a position of worldly dignity, that man is beset by numerous temptations and unless he possess true knowledge and full understanding he will become a terrible menace to mankind. The alchemist who attains to the art of transmuting base metals can do all manner of evil unless his understanding be as great as his self-created wealth. We therefore affirm that man must first gain knowledge, virtue, and understanding; then all other things may be added unto him. We accuse the Christian Church of the great sin of possessing power and using it unwisely; therefore we prophesy that it shall fall by the weight of its own iniquities and its crown shall be brought to naught.

(34) For ourselves, while whatever in us belongs to the body of the All should be yielded to its action, we ought to make sure that we submit only within limits, realizing that the entire man is not thus bound to it: intelligent servitors yield a part of themselves to their masters but in part retain their personality, and are thus less absolutely at beck and call, as not being slaves, not utterly chattels.

The changing configurations within the All could not fail to be produced as they are, since the moving bodies are not of equal speed.

Now the movement is guided by a Reason-Principle; the relations of the living whole are altered in consequence; here in our own realm all that happens reacts in sympathy to the events of that higher sphere: it becomes, therefore, advisable to ask whether we are to think of this realm as following upon the higher by agreement, or to attribute to the configurations the powers underlying the events, and whether such powers would be vested in the configurations simply or in the relations of the particular items.

It will be said that one position of one given thing has by no means an identical effect- whether of indication or of causation- in its relation to another and still less to any group of others, since each several being seems to have a natural tendency of its own.

The truth is that the configuration of any given group means merely the relationship of the several parts, and, changing the members, the relationship remains the same.

But, this being so, the power will belong, not to the positions but to the beings holding those positions?

To both taken together. For as things change their relations, and as any one thing changes place, there is a change of power.

But what power? That of causation or of indication?

To this double thing- the particular configuration of particular beings- there accrues often the twofold power, that of causation and that of indication, but sometimes only that of indication. Thus we are obliged to attribute powers both to the configuration and to the beings entering into them. In mime dancers each of the hands has its own power, and so with all the limbs; the relative positions have much power; and, for a third power, there is that of the accessories and concomitants; underlying the action of the performers' limbs, there are such items as the clutched fingers and the muscles and veins following suit.

(49) A writer on the subject has said of this particular point: "In addition to the changing of one's own mental states by the operation of the art of Polarization, the principle may be extended 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 years. When it is understood that Mental Induction is possible, that is that mental states may be produced by 'induction' from those of other persons, then we can see how readily a certain rate of mental vibrations, or polarization of a certain mental state, may be communicated from one person to another, and the polarity of the second person be changed accordingly. It is along these lines that many excellent results of 'mental treatment' are obtained, though the practitioner may not understand the nature of the principle he is using. For instance, a person is 'blue,' melancholy, depressed in spirits, and full of fear. A mental scientist bringing his own mind up to the desired vibration, by means of his own will which thus produces the desired polarization in his own case, then by induction communicates these polarized vibrations to the mind of the patient, the result being that the patient's emotional states are converted from the negative polarization to the positive. A knowledge of the existence of this great occult principle will enable the occultist to better understand his own mental states, and those of other people. He will see that these states are all matters of degree, and seeing thus he will be able to raise or lower his mental and emotional vibrations at will—to change his mental poles, and thus be a master of his emotions instead of being a slave to them. And by his knowledge he will be able to aid his fellow men intelligently, and by appropriate methods change their mental and emotional polarization when the same is desirable." In concluding our consideration of the Principle of Polarity, we ask the student to study carefully the following words written by one who has a knowledge of the great subject of Balance, the art of which consists in finding the Centre between the Two Extremes, and thus maintaining a Poise and Balance which is undisturbed by any mental or emotional storm. This writer says: "Poise is Power. Poise results from Balance. Balance is secured by adjusting and maintaining the Centre between the Poles of the Pairs of Opposites. By Balanced Poise the Master neutralizes Polarity and Rhythm, by resolving them into Unity. In the Heart of the Storm is Peace. In the Centre of Life there is Poise and Power. Seek it ever, O Neophyte—for in it thou shalt find thyself. The foregoing sentences compose the substance of an ancient arcane aphorism, in which is contained the seed thought generated in the centuries of thought and experience of the arcane teachers. Do not pass it by because of its simplicity. Poised balance is the aim and goal of the arcane initiates. It is the secret of mastery. There is always a centre of everything. But the centre exists only because of the existence of the circumference. There is always a point or poise between the poles of every pair of opposites. But that point exists only because the extremes exist. And in the central point is always found the power of the whole event or thing. In the centre of gravity of the earth one would be able to remain in a position of perfect poise, unsupported except by the concentrated gravity of the whole earth. So nicely poised that a mere effort of the will would exert sufficient energy to propel him in any desired direction. The power of the opposites are concentrated at the central point. There all power is to be found, and there only. The axiom 'Action and Reaction are equal' indicates a central point in which lies the true lever which will move the whole. At the centre one is able to use action and reaction without being subject to either. The initiate strives to attain the state of equilibrium and absolute poise. He yearns to master the art of traversing the razor-edge of Life, balancing himself perfectly, like the trained mental athlete that he is, by means of the balancing-pole of the Opposites which he has firmly grasped. Pitting the Opposites one against the other—balancing law by law—the Master traverses the slender tightrope thread which separates the world of desire from the world of will. O Neophyte, in the Centre of Life shalt thou indeed find Poise and Power. In the Heart of the Storm shalt thou find Peace. In the Centre of the Cosmos shalt thou find THYSELF. He who finds the Centre of Himself, finds the Centre of the Cosmos. For, at the last, they are ONE!" The student when confronted with questions and problems in which a choice is difficult by reason of the strong activity of both extremes of polarization—of both of the Pair of Opposites, is advised to seek out the Centre between the two opposing poles, and to stand firmly there, feeling assured that there, and there only is the place of peace, poise and power. In the one word "BALANCE" there is to be found the Secret of many, or most of the perplexing questions of Life. Seek ever, Poise and Balance, and you will have Power and Peace! The further the student penetrates in his investigations along the lines of the physical, the mental, and the spiritual, the more will he become convinced of the truth of the ancient occult axiom that "Everything has its Opposite, which is the other pole of its manifestation." VII. The Principle of Sex The Principle of Sex manifests in the universal presence of sex distinction and activity which is apparent in all the manifested world, from its highest to its lowest manifestations. The spirit of this principle was expressed in the ancient occult axiom: "Sex is omnipresent and all-pervasive in the universe. All creation is generation, and all generation proceeds from Sex." All deep students of occultism, and many students of modern science, perceive the truth of the Rosicrucian ancient doctrine that Sex is all-pervasive, all-present, and is the cause of all creation, for creation always results from generation, and generation proceeds from sex-activity. There is Sex manifested in everything—the masculine and feminine principles are ever at work in the universe. This not only on the physical plane of being, but also on the mental and spiritual planes of being. On the physical plane Sex manifests physical generation; on the mental plane it manifests mental generation; and on the spiritual plane it manifests spiritual generation. An understanding of the Cosmic Principle of Sex will give one a clear insight into many subjects which have proved perplexing to the majority of thinkers.

(58) How can you well suppose that you can change yourselves into another form? Indeed you suffer the devil thus to play the ape with you, and cheat you; and all this while you are but blind in your own skill. Though you have learned your art never so well, yet you do not know the purpose it driveth at; for the pith and heart therein is the changing or altering of the qualifying or fountain spirits, as Lucifer did, when he would needs be God. Now thou askest, How can that be? Answer.

(602) and this is that weakness of the human mind on which the art of conjuring and of deceiving by light and shadow and other ingenious devices imposes, having an effect upon us like magic. True. And the arts of measuring and numbering and weighing come to the rescue of the human understanding—there is the beauty of them—and the apparent greater or less, or more or heavier, no longer have the mastery over us, but give way before calculation and measure and weight? Most true. And this, surely, must be the work of the calculating and rational principle in the soul? To be sure. And when this principle measures and certifies that some things are equal, or that some are greater or less than others, there occurs an apparent contradiction? True. But were we not saying that such a contradiction is impossible—the same faculty cannot have contrary opinions at the same time about the same thing? Very true. Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure? True. And the better part of the soul is likely to be that which trusts to measure and calculation? Certainly. And that which is opposed to them is one of the inferior principles of the soul? No doubt. This was the conclusion at which I was seeking to arrive when I said that painting or drawing, and imitation in general, when doing their own proper work, are far removed from truth, and the companions and friends and associates of

(40) "In the third leaf, and in all the other writings that followed, to help his captive nation to pay their tributes unto the Roman emperors, and to do other things, which I will not speak of, he taught them in common words the transmutation of metals; he painted the vessels by the sides, and he advertised them of the colors, and of all the rest, saving of the first agent, of the which he spake not a word, but only (as he said) in the fourth and fifth leaves entire he painted it, and figured it with very great cunning and workman ship: for although it was well and intelligibly figured and painted, yet no man could ever have been able to understand it, without being well skilled in their Cabala, which goeth by tradition, and without having well studied their books.

(10) On this plane of consciousness are operated many of those forms of "magic" known to all occultists. The occultist moves Matter not by exerting a physical force upon it by means of his mind and will, but, instead, by acting upon the consciousness of the material atoms by the power of his own consciousness! This is no place, of course, to go into detail concerning this phase of occultism, but it has been thought well to indicate here the source and nature of the power underlying occult phenomena of this kind, and the "why and wherefore" of its manifestation.

(20) "From my youth I followed art and science and was tireless in my reading of books. Among those which came to my hand was a volume containing all kinds of invocations and magical formulæ. In this book I discovered information to the effect that a spirit, whether he be of the fire, the water, the earth or the air, can be compelled to do the will of a magician capable of controlling him. I also discovered that according as one spirit has more power than another, each is adapted for a different operation and each is capable of producing certain supernatural effects.

(1) That which follows in the next place, descends from a divine alienation of mind to an ecstasy of the reasoning power which leads it to a worse condition, and absurdly says, “ that the cause of divination is the mania which happens in diseases .” For, as we may conjecture, it assimilates enthusiasm to the redundancy of the black bile, to the aberrations of intoxication, and to the fury which happens from mad dogs. It is necessary, therefore, from the beginning, to divide ecstasy into two species, one of which leads to a worse condition of being, and fills us with stupidity and folly; but the other imparts goods which are more honourable than human temperance. One species also deviates to a disorderly, confused, and material motion; but the other gives itself to the cause which rules over the orderly distribution of things in the world. And the one, indeed, as being deprived of knowledge, wanders from wisdom; but the other conjoins with natures that transcend all our wisdom. The one, likewise, is unstable, but the other is immutable. The one is preternatural, but the other is above nature. The one draws down the soul, but the other elevates it. And the one entirely separates us from a divine allotment, but the other connects us with it.

(11) Nor is it only by reason of knowledge acquired and intuitive that the soul of man holds the first rank among created things, but also by reason of power. Just as angels preside over the elements, so does the soul rule the members of the body. Those souls which attain a special degree of power not only rule their own body but those of others also. If they wish a sick man to recover he recovers, or a person in health to fall ill he becomes ill, or if they will the presence of a person he comes to them. According as the effects produced by these powerful souls are good or bad they are termed miracles or sorceries. These souls differ from common folk in three ways: (1) What others only see in dreams they see in their waking moments. (2) While others' wills only affect their own bodies, these, by will-power, can move bodies extraneous to themselves. (3) The knowledge which others acquire by laborious learning comes to them by intuition.