(11) The esoteric teachings, as has been said, clearly and positively state that before there began the wonderful process of Evolution from simple to more complex forms of manifestation—from lower to higher—there must first have been an "involution" or in-folding of the World Soul into the simple, gross, elemental forms of matter. The vibrations must have been first lowered, before they can have been increased.

(27) "When the revolving object reaches a certain degree or rate of vibration, its molecules disintegrate, and resolve themselves into the original elements or atoms. Then the atoms, in turn disintegrate, and are resolved into the countless corpuscles which constitute the atom. And finally even the corpuscles disintegrate, and a condition of ethereal substance is produced. Science does not dare to follow the illustration further, but the occultists teach that if the vibrations were continuously increased the revolving object would mount up the successive states of manifestation, and would display the various higher stages of consciousness." The occultists teach that each and every mental or emotional state has its own distinctive rate of vibration, and that the secret of "emotional contagion" is due to the fact that similar vibrations are set up in the emotional nature of persons subjected to the influence of strong emotion in another person. All manifestations of thought, emotion, will, desire, or feeling, or any other mental state, are accompanied and caused by vibrations of a certain high rate, and that these vibrations tend to influence others in their field of "induction," and tend to set up in the others similar vibrations. In this fact lies the secret of Mental Influence, Personal Magnetism, etc. A knowledge and mastery of the science of mental vibrations enables the skilled Rosicrucian to change the rate of his mental vibrations at will, and to thus maintain a state of mental calm and power, unaffected by the thought vibrations of those around him.

(20) It may be interesting to take a hasty glance at the presence of these three forms of manifestation, as follows: Substance . The ancient occult teaching that "Everything has body" seems to be fully corroborated by all subsequent investigation. But it must be noted that by " substance" or "body" is not necessarily meant what modern science calls "matter," for the latter is merely one form or phase of " substance" or "body." Matter, as we know it, has a great range of manifestation, within the limits of which are found the hardest granite or steel or diamond, as well as the finest and most subtle and tenuous gases. The discovery by science of what it calls "radiant matter" opens out a field to science previously tilled only by the occultists and metaphysicians. Such matter is really not "matter" at all, but "super-matter," and a higher form of "substance" or "body," But, known to the occultists, there are forms of "substance" or "body" as much finer and rarer than radiant matter as the latter is rarer and finer than the granite, steel, or diamond. Even the hypothetical Ether of science is gross by comparison with some of the forms and phases of "substance" or "body" known to the occultists and alchemists. As a writer has said: 'The field of matter, as known to science, as compared with the real extent of the Principle of Substance, is as no more than a hair-line drawn across a yard-stick." The occult teachings inform us that there are living beings in existence on other planes whose bodies are composed of substance so fine and subtle that the term "ethereal" is the only one to be even fairly adequate to be employed in connection with them. Remember, the occult teaching is that "Everything has substance or body." And "everything" includes All-that-is-Manifest.

(24) The occultists go further than this, and assert that even on the mental and spiritual planes there is ever manifest a condition of vibration. In fact, the occultists teach that the distinction between the several planes of being is almost entirely due to the difference in the rate and character on the vibrations manifested. The difference between steel and gold, or diamond and clay is entirely a matter of difference in vibrations. All forms of energy are accompanied by distinctive degrees of vibrations. The conditions of material substances are created by the respective degree of vibrations manifested by each.

(3) Anyone who rejects this view, and holds that either atoms or some entities void of part coming together produce soul, is refuted by the very unity of soul and by the prevailing sympathy as much as by the very coherence of the constituents. Bodily materials, in nature repugnant to unification and to sensation, could never produce unity or self-sensitiveness, and soul is self-sensitive. And, again, constituents void of part could never produce body or bulk.

Perhaps we will be asked to consider body as a simple entity : they will tell us, then, that no doubt, as purely material, it cannot have a self-springing life- since matter is without quality- but that life is introduced by the fact that the Matter is brought to order under Forming-Idea. But if by this Forming-Idea they mean an essential, a real being, then it is not the conjoint of body and idea that constitutes soul: it must be one of the two items and that one, being outside of the Matter, cannot be body: to make it body would simply force us to repeat our former analysis.

If on the contrary they do not mean by this Forming-Idea a real being, but some condition or modification of the Matter, they must tell us how and whence this modification, with resultant life, can have found the way into the Matter: for very certainly Matter does not mould itself to pattern or bring itself to life.

It becomes clear that since neither Matter nor body in any mode has this power, life must be brought upon the stage by some directing principle external and transcendent to all that is corporeal.

In fact, body itself could not exist in any form if soul-power did not: body passes; dissolution is in its very nature; all would disappear in a twinkling if all were body. It is no help to erect some one mode of body into soul; made of the same Matter as the rest, this soul body would fall under the same fate: of course it could never really exist: the universe of things would halt at the material, failing something to bring Matter to shape.

Nay more: Matter itself could not exist: the totality of things in this sphere is dissolved if it be made to depend upon the coherence of a body which, though elevated to the nominal rank of "soul," remains air, fleeting breath , whose very unity is not drawn from itself.

All bodies are in ceaseless process of dissolution; how can the kosmos be made over to any one of them without being turned into a senseless haphazard drift? This pneuma- orderless except under soul- how can it contain order, reason, intelligence? But: given soul, all these material things become its collaborators towards the coherence of the kosmos and of every living being, all the qualities of all the separate objects converging to the purposes of the universe: failing soul in the things of the universe, they could not even exist, much less play their ordered parts.

(12) (17) A further consideration is that if every soul is to be held dissoluble the universe must long since have ceased to be: if it is pretended that one kind of soul, our own for example, is mortal, and another, that of the All, let us suppose, is immortal, we demand to know the reason of the difference alleged.

Each is a principle of motion, each is self-living, each touches the same sphere by the same tentacles, each has intellection of the celestial order and of the super-celestial, each is seeking to win to what has essential being, each is moving upwards to the primal source.

Again: the soul's understanding of the Absolute Forms by means of the visions stored up in it is effected within itself; such perception is reminiscence; the soul then must have its being before embodiment, and drawing on an eternal science, must itself be eternal.

Every dissoluble entity, that has come to be by way of groupment, must in the nature of things be broken apart by that very mode which brought it together: but the soul is one and simplex, living not in the sense of potential reception of life but by its own energy; and this can be no cause of dissolution.

But, we will be told, it tends to destruction by having been divided (in the body) and so becoming fragmentary.

No: the soul, as we have shown, is not a mass, not a quantity.

May not it change and so come to destruction?

No: the change that destroys annuls the form but leaves the underlying substance: and that could not happen to anything except a compound.

If it can be destroyed in no such ways, it is necessarily indestructible.

(9) In answer: It must, first, be noted that there are a variety of modes in which an object may be said to be present to another or to exist in another. There is a "presence" which acts by changing the object- for good or for ill- as we see in the case of bodies, especially where there is life. But there is also a "presence" which acts, towards good or ill, with no modification of the object, as we have indicated in the case of the Soul. Then there is the case represented by the stamping of a design upon wax, where the "presence" of the added pattern causes no modification in the substance nor does its obliteration diminish it. And there is the example of Light whose presence does not even bring change of pattern to the object illuminated. A stone becoming cold does not change its nature in the process; it remains the stone it was. A drawing does not cease to be a drawing for being coloured.

The intermediary mass on which these surface changes appear is certainly not transmuted by them; but might there not be a modification of the underlying Matter?

No: it is impossible to think of Matter being modified by, for instance, colour- for, of course we must not talk of modification when there is no more than a presence, or at most a presenting of shape.

Mirrors and transparent objects, even more, offer a close parallel; they are quite unaffected by what is seen in or through them: material things are reflections, and the Matter on which they appear is further from being affected than is a mirror. Heat and cold are present in Matter, but the Matter itself suffers no change of temperature: growing hot and growing cold have to do only with quality; a quality enters and brings the impassible Substance under a new state- though, by the way, research into nature may show that cold is nothing positive but an absence, a mere negation. The qualities come together into Matter, but in most cases they can have no action upon each other; certainly there can be none between those of unlike scope: what effect, for example, could fragrance have on sweetness or the colour-quality on the quality of form, any quality on another of some unrelated order? The illustration of the mirror may well indicate to us that a given substratum may contain something quite distinct from itself- even something standing to it as a direct contrary- and yet remain entirely unaffected by what is thus present to it or merged into it.

A thing can be hurt only by something related to it, and similarly things are not changed or modified by any chance presence: modification comes by contrary acting upon contrary; things merely different leave each other as they were. Such modification by a direct contrary can obviously not occur in an order of things to which there is no contrary: Matter, therefore cannot be modified: any modification that takes place can occur only in some compound of Matter and reality, or, speaking generally, in some agglomeration of actual things. The Matter itself- isolated, quite apart from all else, utterly simplex- must remain immune, untouched in the midst of all the interacting agencies; just as when people fight within their four walls, the house and the air in it remain without part in the turmoil.

We may take it, then, that while all the qualities and entities that appear upon Matter group to produce each the effect belonging to its nature, yet Matter itself remains immune, even more definitely immune than any of those qualities entering into it which, not being contraries, are not affected by each other.

(18) The reader should be careful not to confuse the Nature spirits with the true life waves evolving through the invisible worlds. While the elementals are composed of only one etheric (or atomic) essence, the angels, archangels, and other superior, transcendental entities have composite organisms, consisting of a spiritual nature and a chain of vehicles to express that nature not unlike those of men, but not including the physical body with its attendant limitations.

(69) Therefore we must consider, that the Noise in the Tincture of Man is [of a] higher [Nature] than [that] in the Beasts; for Man searches and distinguishes all Things which give a Sound, and knows from whence it comes, and how it exists, which the Beasts cannot do, but stare at it, and knows not what it is; whereby it may be understood, that the Original of Man, is out of the Eternal, because he can distinguish all Things that in the Out-Birth came out of the Eternal. And hence it is, that the Body (seeing all Things out of the eternal Nothing are caused to be Something which is comprehensible [or palpable,] and yet there, that Nothing is not a mere Nothing, but is a Source) after the Corrupting shall stand in the eternal Figure, and not in the Spirit, because it is not out of the eternal Spirit; for otherwise, if it were out of the [eternal] Spirit, then it should also search out the Beginning of every Thing, as [well as] Man, who in his Sound receives and distinguishes all Things.

(7) I. The Plane of the Elements On this Plane of Consciousness is manifested the actions and reactions between the subtle elements of which all material forms are composed. Here occurs the play between the atoms, the electrons, the ions, the corpuscles, and the still more tenuous particles of substance of which science has as yet no knowledge. And, going still further back, it may be said that on this plane occurs the play of phases of substance as much more tenuous and subtle than the electrons as the latter are more tenuous than the atoms. Little can be said concerning these practically unknown forms and phases of matter, although the occult teachings are quite full of them.

(13) When the lowest point in the scale of Involution was reached, then the Law of Rhythm asserted itself, and the upward climb began—the first movement of Evolution began to manifest itself. And, at this precise point, there was begun the manifestation of what may be termed "individualization," or the forming of centres of activity and consciousness. The World Soul descended into the depth of Involution en masse , and then began to emerge from those depths by an apparent "splitting up" process, in which the active new-born centres of activity began to assert themselves and to move upward toward self-expression. The simpler centres which occultists know to be the centers of activity in the electrons of matter began to form molecules. There was of course manifested the presence of mind within this gross matter—but only the faint glimmerings were manifested, for the gross enveloping sheaths of matter almost smothered the mental principles involved within them.

(2) In addition to these things, also, how can the energies of a partible soul which is detained in body, become essence, and be by themselves separate out of soul? Or how can the powers which are divided about, be separated from bodies, though they have their very being in bodies? And who is it that liberating them from a corporeal condition of subsistence, again collects the corporeal dissolution, and causes it to coalesce in one thing? For thus a thing of this kind will be a dæmon, who will have an existence prior to his being constituted. This assertion, likewise, is attended with certain common doubts. For how can divination be produced from things which have no divining power? And how can soul be generated from things which are without soul? And, in short, how can things which are more perfect be the progeny of such as are more imperfect? The mode, likewise, of production appears to me to be impossible. For it is impossible that essence should be produced through the motions of the soul, and through the powers which are in bodies. For from things which are without essence, it is impossible that essence should be generated.

(7) We are thus brought back to the nature of that underlying matter and the things believed to be based upon it; investigation will show us that Matter has no reality and is not capable of being affected.

Matter must be bodiless- for body is a later production, a compound made by Matter in conjunction with some other entity. Thus it is included among incorporeal things in the sense that body is something that is neither Real-Being nor Matter.

Matter is no Soul; it is not Intellect, is not Life, is no Ideal-Principle, no Reason-Principle; it is no limit or bound, for it is mere indetermination; it is not a power, for what does it produce?

It lives on the farther side of all these categories and so has no tide to the name of Being. It will be more plausibly called a non-being, and this in the sense not of movement or station (in Not-Being) but of veritable Not-Being, so that it is no more than the image and phantasm of Mass, a bare aspiration towards substantial existence; it is stationary but not in the sense of having position, it is in itself invisible, eluding all effort to observe it, present where no one can look, unseen for all our gazing, ceaselessly presenting contraries in the things based upon it; it is large and small, more and less, deficient and excessive; a phantasm unabiding and yet unable to withdraw- not even strong enough to withdraw, so utterly has it failed to accept strength from the Intellectual Principle, so absolute its lack of all Being.

Its every utterance, therefore, is a lie; it pretends to be great and it is little, to be more and it is less; and the Existence with which it masks itself is no Existence, but a passing trick making trickery of all that seems to be present in it, phantasms within a phantasm; it is like a mirror showing things as in itself when they are really elsewhere, filled in appearance but actually empty, containing nothing, pretending everything. Into it and out of it move mimicries of the Authentic Existents, images playing upon an image devoid of Form, visible against it by its very formlessness; they seem to modify it but in reality effect nothing, for they are ghostly and feeble, have no thrust and meet none in Matter either; they pass through it leaving no cleavage, as through water; or they might be compared to shapes projected so as to make some appearance upon what we can know only as the Void.

Further: if visible objects were of the rank of the originals from which they have entered into Matter we might believe Matter to be really affected by them, for we might credit them with some share of the power inherent in their Senders: but the objects of our experiences are of very different virtue than the realities they represent, and we deduce that the seeming modification of matter by visible things is unreal since the visible thing itself is unreal, having at no point any similarity with its source and cause. Feeble, in itself, a false thing and projected upon a falsity, like an image in dream or against water or on a mirror, it can but leave Matter unaffected; and even this is saying too little, for water and mirror do give back a faithful image of what presents itself before them.

(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.

(52) But it is the body of God, and has all power as the whole geniture has, and the generating spirits take their strength and power out of or from the body of nature, and continually generate again, and the astringent spirit continually compacteth or draweth together again, and drieth up; and thus the body subsisteth, and the generating spirits also.

(10) This Elementary Soul survives the dissolution of the physical body of the individual to which it belonged, and under certain conditions and circumstances it may become visible to living persons as the "ghost" of the deceased person. When the Elementary Soul has been "sloughed off" by the higher vehicles of the Soul (after the physical "death"), and has also been released by the partial or complete disintegration of the physical body, it is really but a "shell" having for form and shape of the latter, and is almost lifeless, although held together by the cohesive forces of the fast-dying vibrations. In such cases it possesses neither intelligence nor consciousness beyond that concerned in holding its substance together and to all intents and purposes can be regarded as nothing more than a mass of cloudy vapor assuming the form of a human being , and destined to become speedily disintegrated on its own plane.

(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.

(17) As has been stated elsewhere in this chapter, modern science now stands on the threshold of the discovery (by actual laboratory proof) that there is no such thing as "lifeless" matter—and that Everything is Alive. This has been the contention of the occultists for thousands of years. As a writer has said, it would seem that as in the case of the great Tunnel of the Alps, the two bands of workers, each on its own side of the mountain, were fast approaching the place where only a thin partition separated them one from another; and that already they can faintly hear the sounds of each others' picks penetrating the thin dividing wall between the two camps. The occultist may now safely await the day when modern science will actually "prove for him the old teaching of the esoteric schools." Moreover, science is coming very near to the place when it will perceive the truth of the old occult axiom that "All Power is Will-Power," and that the movements of electrons, atoms, molecules, and masses of matter are in response to an inward "feeling" resulting from the attraction or repulsion to or from other forms of matter, and the "will" action in response thereto, as Haeckel and Nageli (materialistic scientists though they may be called) have claimed for half a generation past. The contention of the Materialists that Life and Mind are but qualities of Matter, and are to be found in all forms of material objects, needs but to be inverted in order to show the Truth, long since uttered by the ancient occultists, namely that Matter is but the Outer Garment of Soul (Life-Mind), and that all material forms are ensouled by Life and Mind. The conception of the Materialists is but the Inverted Pyramid of Error, while the conception of the Occultists is the firmly placed, and soundly resting, true Pyramid of Truth—that Rock of Ages which can never be overturned, for it rests squarely and firmly on the Eternal Base of Being.

(52) According to this delineation or prefiguration of the soul, all things in this world are made; for the corrupted soul works or endeavoureth continually to bring forth or frame heavenly forms, but cannot bring that to effect, for the materials for its work are only the earthly corrupted Salitter, even a half-dead nature, wherein it cannot image or frame heavenly ideas, shapes or figures.

(33) For all Things are come to be Something out of Nothing: And every Creature has the Center, or the Circle of the Birth of Life in itself; and as the Elements lie hid in one another in one only Mother, and none of them comprehends the other, though they are Members one of another, so the created Creatures are hidden and invisible to one another. For every Creature looks but into its Mother that is fixed [or predominant] in it. The material Creature sees a material Substance, but an immaterial Substance (as the Spirits in the Fire and in the Air) it sees not; as the Body sees not the Soul, which yet dwells in it; or as the third Principle does not comprehend, nor apprehend the second Principle wherein God is; though indeed itself is in God, yet there is a Birth between: As it is with the Spirit of the Soul of Man, and the elementary Spirit in Man, the one being the Case, [Chest,] or Receptacle of the other; as you shall find, about the Creation of Man.