(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.

(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.

(47) The discovery that "opposites are identical," in the sense of being but the two contrasting poles of the same thing, opens up a wonderful field of mastery to the occultist who has acquainted himself with the law of Polarization, in its phases of Transmutation and Balance.

(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.

(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.

(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) 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.

(21) That the Eternal Parent is incapable of Essential Change is likewise self-evident, for though It may manifest an infinity of change, nevertheless it must always remain essentially Itself, and never anything else but Itself. Moreover, not being composed essentially of qualities, properties, or attributes, it cannot undergo the change which comes from the shifting of the poles of the Opposites. And not having Form, it cannot experience the change which arises from Change of Form. Absolute Immutability must be predicated of the Eternal Parent. There is no logical escape from this conclusion.

(12) Now I know very well, that I shall not only in Part be as it were dumb or obscure to the desirous Reader, but also tedious, and he will be somewhat troubled at me, in that I have written of the eternal Mother (wherein the divine Essence stands;) and that I now write, that this Matrix is inanimate and void of Understanding, out of which also a Principle void of Understanding is generated; as is plain before our Eyes, that in this World there is no true Understanding, either in the Stars, or in the Elements; and also in all its Creatures there is but an Understanding to qualify [or to operate,] to nourish itself, and to increase, as the Matrix in itself is.

(37) An old aphorism of an ancient school of occultism is: "The only escape from Cyclicity is by means of transmutation into Spirality, i.e., by advancing the Central Point of Motion. The conversion of the Circle into the Spiral is one of the highest forms of Alchemy." And in this aphorism is found one of the secrets of Rosicrucianism. The rule operates on each and every plane of being, physical, mental, and spiritual.

(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.

(62) But GOD in his TRINITY is unchangeable, and whatever there is in heaven and upon earth and above the earth, has its spring, source and original from the power which proceedeth from God.

(7) Consider the universe: we are agreed that its existence and its nature come to it from beyond itself; are we, now, to imagine that its maker first thought it out in detail- the earth, and its necessary situation in the middle; water and, again, its position as lying upon the earth; all the other elements and objects up to the sky in due place and order; living beings with their appropriate forms as we know them, their inner organs and their outer limbs- and that having thus appointed every item beforehand, he then set about the execution?

Such designing was not even possible; how could the plan for a universe come to one that had never looked outward? Nor could he work on material gathered from elsewhere as our craftsmen do, using hands and tools; feet and hands are of the later order.

One way, only, remains: all things must exist in something else; of that prior- since there is no obstacle, all being continuous within the realm of reality- there has suddenly appeared a sign, an image, whether given forth directly or through the ministry of soul or of some phase of soul, matters nothing for the moment: thus the entire aggregate of existence springs from the divine world, in greater beauty There because There unmingled but mingled here.

From the beginning to end all is gripped by the Forms of the Intellectual Realm: Matter itself is held by the Ideas of the elements and to these Ideas are added other Ideas and others again, so that it is hard to work down to crude Matter beneath all that sheathing of Idea. Indeed since Matter itself is in its degree, an Idea- the lowest- all this universe is Idea and there is nothing that is not Idea as the archetype was. And all is made silently, since nothing had part in the making but Being and Idea further reason why creation went without toil. The Exemplar was the Idea of an All, and so an All must come into being.

Thus nothing stood in the way of the Idea, and even now it dominates, despite all the clash of things: the creation is not hindered on its way even now; it stands firm in virtue of being All. To me, moreover, it seems that if we ourselves were archetypes, Ideas, veritable Being, and the Idea with which we construct here were our veritable Essence, then our creative power too would toillessly effect its purpose: as man now stands, he does not produce in his work a true image of himself: become man, he has ceased to be the All: ceasing to be man- we read- "he soars aloft and administers the Kosmos entire"; restored to the All he is maker of the All.

But- to our immediate purpose- it is possible to give a reason why the earth is set in the midst and why it is round and why the ecliptic runs precisely as it does, but, looking to the creating principle, we cannot say that because this was the way therefore things were so planned: we can say only that because the All is what it is, therefore there is a total of good; the causing principle, we might put it, reached the conclusion before all formal reasoning and not from any premises, not by sequence or plan but before either, since all of that order is later, all reason, demonstration, persuasion.

Since there is a Source, all the created must spring from it and in accordance with it; and we are rightly told not to go seeking the causes impelling a Source to produce, especially when this is the perfectly sufficient Source and identical with the Term: a Source which is Source and Term must be the All-Unity, complete in itself.

(10) The publication of this manuscript places at the student's disposal the most profound secrets of the Hermetic Art. At first the task of decipherment may seem hopeless and the superficially-minded will be tempted to scoff at the possibility of real knowledge being perpetuated in such unconventional fashion. The scoffer will not realize that one of the purposes of the document is to awaken ridicule and thus preserve more effectually its arcana from the profane. A few sheets (such as those here reproduced) represent the life work of one who has consecrated himself to the task of tearing aside the veil of the World Virgin. Years of research and experimentation, days of incessant labor, nights of prayer and meditation, and at last comes the realization of accomplishment! This is the real story told by the grotesque figures drawn so painstakingly upon the faded, worm-eaten pages. Those who have glimpsed the greater realities of being realize that the fundamental verities of life find at best only imperfect expression through physical symbols. Only those who have passed through the travail of spiritual birth can adequately comprehend and properly reverence the pathetic efforts to portray for others that knowledge necessarily locked within the heart of the one who knows.

(15) Now the objects attracting the sun-rays to themselves- illuminated by a fire of the sense-order- are necessarily of the sense-order; there is perceptibility because there has been a union of things at once external to each other and continuous, contiguous, in direct contact, two extremes in one line. But the Reason-Principle operating upon Matter is external to it only in a very different mode and sense: exteriority in this case is amply supplied by contrariety of essence and can dispense with any opposite ends ; or, rather, the difference is one that actually debars any local extremity; sheer incongruity of essence, the utter failure in relationship, inhibits admixture .

The reason, then, of the immutability of Matter is that the entrant principle neither possesses it nor is possessed by it. Consider, as an example, the mode in which an opinion or representation is present in the mind; there is no admixture; the notion that came goes in its time, still integrally itself alone, taking nothing with it, leaving nothing after it, because it has not been blended with the mind; there is no "outside" in the sense of contact broken, and the distinction between base and entrant is patent not to the senses but to the reason.

In that example, no doubt, the mental representation- though it seems to have a wide and unchecked control- is an image, while the Soul is in its nature not an image : none the less the Soul or Mind certainly stands to the concept as Matter, or in some analogous relation. The representation, however, does not cover the Mind over; on the contrary it is often expelled by some activity there; however urgently it presses in, it never effects such an obliteration as to be taken for the Soul; it is confronted there by indwelling powers, by Reason-Principles, which repel all such attack.

Matter- feebler far than the Soul for any exercise of power, and possessing no phase of the Authentic Existents, not even in possession of its own falsity- lacks the very means of manifesting itself, utter void as it is; it becomes the means by which other things appear, but it cannot announce its own presence. Penetrating thought may arrive at it, discriminating it from Authentic Existence; then, it is discerned as something abandoned by all that really is, by even the dimmest semblants of being, as a thing dragged towards every shape and property and appearing to follow- yet in fact not even following.

(17) After discovering the operation of certain principles in one thing we may safely reason by analogy based upon the assumption that these principles exist in other things on a higher plane, and thus discover the nature of the unknown " x ." Thus the occultist reasons that there is Law and Order manifest on every plane of being; that there is a Principle of Vibration manifest on every plane of being; that there is a Principle of Rhythm manifest on every plane of being; that there is a Principle of Cycles manifest on every plane of being; that there is a Principle of Polarity manifest on every plane of being; that there is a Principle of Sex manifest on every plane of being. And the further that human investigation is pushed into the Unknown, the greater is the proof of the existence of these Cosmic Principles reasoned out by the ancient occultists upon the fundamental basis of the Principle of Correspondence.

(525) how steadily the masters of the art repel and ridicule any one who attempts to divide absolute unity when he is calculating, and if you divide, they multiply 4 , taking care that one shall continue one and not become lost in fractions. That is very true. Now, suppose a person were to say to them: O my friends, what are these wonderful numbers about which you are reasoning, in which, as you say, there is a unity such as you demand, and each unit is equal, invariable, indivisible,—what would they answer? They would answer, as I should conceive, that they were speaking of those numbers which can only be realized in thought. Then you see that this knowledge may be truly called necessary, necessitating as it clearly does the use of the pure intelligence in the attainment of pure truth? Yes; that is a marked characteristic of it. And have you further observed, that those who have a natural talent for calculation are generally quick at every other kind of knowledge; and even the dull, if they have had an arithmetical training, although they may derive no other advantage from it, always become much quicker than they would otherwise have been. Very true, he said.

(2) For the idea which is divine, is bodiless, and is whatever is grasped by the mind. So that although these two, from which the general form and body are derived, are bodiless, it is impossible that any single form should be produced exactly like another,—because the moments of the hours and points of inclination [when they’re born] are different. But they are changed as many times as there are moments in the hour of that revolving Circle in which abides that God whom we have called All-formed.

(108) The Maker of all things, self-operating, framed the World. And there was a certain Mass of Fire: all these things Self-Operating He produced, that the Body of the Universe might be conformed, that the World might be manifest, and not appear membranous.

(9) The elements in their totality, as they stand produced, may be thought of as one spheric figure; this cannot be the piecemeal product of many makers each working from some one point on some one portion. There must be one cause; and this must operate as an entire, not by part executing part; otherwise we are brought back to a plurality of makers. The making must be referred to a partless unity, or, more precisely, the making principle must be a partless unity not permeating the sphere but holding it as one dependent thing. In this way the sphere is enveloped by one identical life in which it is inset; its entire content looks to the one life: thus all the souls are one, a one, however, which yet is infinite.

It is in this understanding that the soul has been taken to be a numerical principle, while others think of it as in its nature a self-increasing number; this latter notion is probably designed to meet the consideration that the soul at no point fails but, retaining its distinctive character, is ample for all, so much so that were the kosmos vaster yet the virtue of soul would still compass it- or rather the kosmos still be sunk in soul entire.

Of course, we must understand this adding of extension not as a literal increase but in the sense that the soul, essentially a unity, becomes adequate to omnipresence; its unity sets it outside of quantitative measurement, the characteristic of that other order which has but a counterfeit unity, an appearance by participation.

The essential unity is no aggregate to be annulled upon the loss of some one of the constituents; nor is it held within any allotted limits, for so it would be the less for a set of things, more extensive than itself, outside its scope; or it must wrench itself asunder in the effort to reach to all; besides, its presence to things would be no longer as whole to all but by part to part; in vulgar phrase, it does not know where it stands; dismembered, it no longer performs any one single function.

Now if this principle is to be a true unity- where the unity is of the essence- it must in some way be able to manifest itself as including the contrary nature, that of potential multiplicity, while by the fact that this multiplicity belongs to it not as from without but as from and by itself, it remains authentically one, possessing boundlessness and multiplicity within that unity; its nature must be such that it can appear as a whole at every point; this, as encircled by a single self-embracing Reason-Principle, which holds fast about that unity, never breaking with itself but over all the universe remaining what it must be.

The unity is in this way saved from the local division of the things in which it appears; and, of course, existing before all that is in place, it could never be founded upon anything belonging to that order of which, on the contrary, it is the foundation; yet, for all that they are based upon it, it does not cease to be wholly self-gathered; if its fixed seat were shaken, all the rest would fall with the fall of their foundation and stay; nor could it be so unintelligent as to tear itself apart by such a movement and, secure within its own being, trust itself to the insecurity of place which, precisely, looks to it for safety.