(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.

(8) When the object reaches a certain rate of vibration its molecules disintegrate, and resolve themselves into the original elements or atoms. Then the atoms, following the Principle of Vibration, are separated into the countless corpuscles of which they are composed. And finally, even the corpuscles disappear and the object may be said to Be composed of The Ethereal Substance. Science does not dare to follow the illustration further, but the Hermetists teach that if the vibrations be continually increased the object would mount up the successive states of manifestation and would in turn manifest the various mental stages, and then on Spiritward, until it would finally re-enter THE ALL, which is Absolute Spirit. The "object," however, would have ceased to be an "object" long before the stage of Ethereal Substance was reached, but otherwise the illustration is correct inasmuch as it shows the effect of constantly increased rates and modes of vibration. It must be remembered, in the above illustration, that at the stages at which the "object" throws off vibrations of light, heat, etc., it is not actually "resolved" into those forms of energy (which are much higher in the scale), but simply that it reaches a degree of vibration in which those forms of energy are liberated, in a degree, from the confining influences of its molecules, atoms and corpuscles, as the case may be. These forms of energy, although much higher in the scale than matter, are imprisoned and confined in the material combinations, by reason of the energies manifesting through, and using material forms, but thus becoming entangled and confined in their creations of material forms, which, to an extent, is true of all creations, the creating force becoming involved in its creation.

(28) So truly does advanced modern scientific thought recognize the nature of vibrations, that the axiom is announced that "The difference in things consists entirely of difference in vibrations." This axiom is akin to the ancient occult aphorism that "Things manifest differences according to their rate of vibrations." So, it is seen, all human investigation tends to prove the truth of the old occult axiom that "Everything vibrates." IV. The Principle of Rhythm The Principle of Rhythm manifests that universal regular swing or time-beat which is apparent in all the manifested world, from its highest to its lowest manifestation. The ancient occult axiom "Everything beats time" expresses this fundamental fact of the Cosmos.

(62) Then afterwards, that the sound is in every power, and the tone or tune of the sound is according to the quality of every power; and therein consisteth the total heavenly kingdom of joy. From this divine Salitter and Mercurius all angels are made, viz. out of the body of nature. Question.

(61) In this pressing through and turning about existeth the tone, according to the quality of each spirit; and always one power affecteth another, for the powers are as loving brethren in one body; and the meekness riseth up; and the spirit generateth and sheweth itself infinitely.

(23) In the above we have but one of the many applications of the Principle of Correspondence, which teaches that "As above, so below; as below, so above;" and that "From One know All." II. The Principle of Law and Order The Principle of Law and Order manifests in the presence and manifestation of a regular sequence, and orderly procession of phenomena in the universe of things. It is voiced by the celebrated axiom of a leading scientist that "The Universe is governed by laws." The spirit of this principle of truth is embodied in the very term "The Cosmos," which term is derived from the Greek term "Kosmos," meaning: "The world or universe considered in connection with perfect order and arrangement, as opposed to Chaos." In the occult teachings of the Rosicrucians it is impressed upon the student that "there is no such thing as Chance," in so far as Chance is used in the sense of "uncaused happening." The student is taught that even in the instances in which Blind Chance seems to rule, there is still the manifestation of Law and Order and Causation, though the Causes may lie outside of human knowledge. The term "Chance" is now employed by careful thinkers only in the sense of "The unknown, or unforeseen cause or causes of an event." In the Cosmos the same Causes, manifesting under the same circumstances always produce the same Effects. All of our science and thought is based upon this universal fact, and intelligent reasoning would be impossible without the tacit assumption of the truth of this principle. There is no room for Chance or haphazard, lawless happenings in the Cosmos. Everything, every happening, and every event, must have its "causes" and its "becauses." Everything happens "because" of so-and-so. Given certain causes, there must ensue certain results and effects. "Nothing ever happens" says the old proverb—and nothing ever does "happen" except for definite causes, and in pursuance with universal laws. As someone has said: "There is no room in the universe for anything outside of and independent of Law and Order. The existence of such an outside Something would render all Cosmic Law ineffective, and would plunge the universe into chaotic disorder and lawlessness." A writer has said regarding this: "A careful examination will show that what we call 'Chance' is merely the idea of obscure causes, causes that we cannot understand. The word 'Chance' is derived from a word meaning "to fall" (as the falling of dice from the box onto the board), the essence of the idea being that the fall of the dice are merely 'happenings' unrelated to any cause. And this is the sense in which the term is generally employed. But when the matter is closely examined it is seen that there is no chance whatsoever about the fall of the dice. Each time a die falls, and displays a certain number, it obeys a law as infallible as that which governs the revolution of the planets around the sun, and the movement of the sun itself. Back of the fall of the die are causes, or chains of causes, running back further than the mind can follow. The position of the die in the box; the amount of muscular energy expended in the throw; the condition of the table; etc., etc., all are causes, the effect of the combination of which may be seen in the fall and position of rest of the die. But back of these perceived causes there are chains of unseen preceding causes, all of which have had a bearing upon the position of the die as it comes to rest on the table. If the die be cast a great number of times, it will be. found that the numbers shown will be about equal, that is, there will be an equal number of one-spot, two-spots, etc., coming uppermost. Toss a penny in the air, and it may come down either heads' or tails.' But make a sufficient number of tosses, and the heads and tails will even up. This is the operation of the Law of Average. But bath the average and the single toss come under the Law of Cause and Effect." The same writer says: "There is no original happening; and every happening is merely a link in a great chain of happenings. There is a continuity between precedent happenings, the present happenings, and future happenings. There is always the relation between what has gone before, and what is happening now, and what will happen in the future. For instance: A stone is dislodged from the mountain-side and crashes through the roof of a cottage in the valley below. At first sight this seems to be a chance effect, but when we examine the matter we find a great chain of causes behind it. In the first place, there was the rain which softened the earth supporting the stone and which allowed or caused' it to fall. Then back of that there was the influence of the sun, other rains, etc., which gradually disintegrated the rock from a larger piece. Then there were the causes which led to the formation of the mountain, and its upheaval by convulsions of nature, and so on ad infinitum. We might follow up the causes behind the rain. Then we might consider the existence of the cottage just at that place at that particular moment. In short we would soon find ourselves involved in a mesh of cause and effect from which we would soon strive vainly to extricate ourselves." But the Rosicrucians do not believe in Fatalism in the ordinary sense of that term. Fatalism denies that preceding events have any causal relation to preceding events, and holds that the fated event would have happened in spite of any precedent event. Fatalism makes the fated event stand apart from the Law of Cause and Effect, and implies that the event arose from the operation of some arbitrary degree or will. The following quotation from an authoritative source will serve to point out the essential distinction between Fatalism and the Determination of Cosmic Law: "Fatalism is the doctrine that the course of events is so determined that what an individual wills can have no effect on that course. Fatalism must be carefully distinguished from Determinism, as the confusion of these two conceptions has been responsible for much of the popular prejudice existing against Determinism. Fatalism, as has been said, denies that Will has efficacy in shaping events. Determinism maintains that this causally efficient Will is itself to be causally accounted for; this is entirely different for the fatalistic assertion that Will counts for nothing. In fact Determinism and Fatalism are fundamental antagonistic. Determinism asserts that events are determined by some of the events that immediately precede them; that if the latter were different the former would be different. Fatalism denies that immediately preceding events have anything to do with the origination of events immediately following: it asserts that the latter would occur even if the former were changed. To say that one's death is fixed by Fate is to deny that it takes place by natural law. Or, more accurately, it is to say that however much one varies the cause, one cannot vary the effect. The fatalist's position is that the end is predetermined, but not the means; the determinist's position is that the events now occurring lead by causality to other events, which are thus fixed because their causes are actually existent. Or, to put it still another way, for the fatalist what actually determines the event is not another event immediately preceding, but some mysterious decree issued by some mysterious agent ages before the event. This enables us to see that Fatalism gives no scope to the Will. But Determinism, which merely asserts that every event has its determining conditions in its immediate antecedents, includes among those antecedents the human Will. Thus Determinism is consistent with a belief in the efficacy of Will, and Fatalism is not." In the above we have illustrations of some of the many applications of the Principle of Law and Order, which teaches that "Nothing happens by Chance, but everything happening is in accordance with Law, Order, and Causation." III. The Principle of Vibration The Principle of Vibration manifests in the manifestation of a state of vibration in everything in the Manifested Cosmos. It is voiced by the old occult axiom: "Everything vibrates." Modern science has advanced to the position of the ancient occultists who asserted that everything in the Cosmos was in a state or condition of continuous vibration. Science now tells us that not only is every particle of matter, or every mass of matter, in a state of continual vibration, but also that light, heat, magnetism, electricity and every other form of natural force results from a state of vibration.

(3) 3. The Principle of Vibration "Nothing rests; everything moves; everything vibrates." --The Kybalion. This Principle embodies the truth that "everything is in motion"; "everything vibrates"; "nothing is at rest"; facts which Modern Science endorses, and which each new scientific discovery tends to verify. And yet this Hermetic Principle was enunciated thousands of years ago, by the Masters of Ancient Egypt. This Principle explains that the differences between different manifestations of Matter, Energy, Mind, and even Spirit, result largely from varying rates of Vibration. From THE ALL, which is Pure Spirit, down to the grossest form of Matter, all is in vibration--the higher the vibration, the higher the position in the scale. The vibration of Spirit is at such an infinite rate of intensity and rapidity that it is practically at rest--just as a rapidly moving wheel seems to be motionless. And at the other end of the scale, there are gross forms of matter whose vibrations are so low as to seem at rest. Between these poles, there are millions upon millions of varying degrees of vibration. From corpuscle and electron, atom and molecule, to worlds and universes, everything is in vibratory motion. This is also true on the planes of energy and force (which are but varying degrees of vibration); and also on the mental planes (whose states depend upon vibrations); and even on to the spiritual planes. An understanding of this Principle, with the appropriate formulas, enables Hermetic students to control their own mental vibrations as well as those of others. The Masters also apply this Principle to the conquering of Natural phenomena, in various ways. "He who understands the Principle of Vibration, has grasped the scepter of power," says one of the old writers.

(67) Now what is it that makes the Hearing, that you can hear that which stirs and makes a Noise? Wilt thou say that it is caused by the Noise of that outward Thing which gives the Sound? No! there must also be somewhat that must receive the Sound, and qualify or mix with the Sound, and distinguish the Sound of what is played or sung; the outward cannot do that alone, the inward must receive and distinguish the Noise. Behold, here you find the Beginning of the Life, and the Tincture wherein the Life consists; for the Tincture of the Crack in the Springing up of the Life, in the Breaking-open of the dark Gate, stands in the Sounding, and has its Gate open (next the Fire-flash near the Eyes) and receives the Noise of whatsoever sounds.

(2) "Well, then," enquired Tzŭ Yu, "since the music of earth consists of nothing more than holes, and the music of man of pipes and flutes,—of what consists the music of Heaven?" "The effect of the wind upon these various apertures," replied Tzŭ Ch'i, "is not uniform. But what is it that gives to each the individuality, to all the potentiality, of sound? "Great knowledge embraces the whole: small knowledge, a part only. Great speech is universal: small speech is particular. "For whether when the mind is locked in sleep or whether when in waking hours the body is released, we are subject to daily mental perturbations,—indecision, want of penetration, concealment, fretting fear, and trembling terror. Now like a javelin the mind flies forth, the arbiter of right and wrong. Now like a solemn covenanter it remains firm, the guardian of rights secured. Then, as under autumn and winter's blight, comes gradual decay, a passing away, like the flow of water, never to return. Finally, the block when all is choked up like an old drain,—the failing mind which shall not see light again. "Joy and anger, sorrow and happiness, caution and remorse, come upon us by turns, with ever-changing mood. They come like music from hollowness, like mushrooms from damp. Daily and nightly they alternate within us, but we cannot tell whence they spring. Can we then hope in a moment to lay our finger upon their very Cause?

(10) Every thought, emotion or mental state has its corresponding rate and mode of vibration. And by an effort of the will of the person, or of other persons, these mental states may be reproduced, just as a musical tone may be reproduced by causing an instrument to vibrate at a certain rate--just as color may be reproduced in the same may. By a knowledge of the Principle of Vibration, as applied to Mental Phenomena, one may polarize his mind at any degree he wishes, thus gaining a perfect control over his mental states, moods, etc. In the same way he may affect the minds of others, producing the desired mental states in them. In short, he may be able to produce on the Mental Plane that which science produces on the Physical Plane--namely, "Vibrations at Will." This power of course may be acquired only by the proper instruction, exercises, practice, etc., the science being that of Mental Transmutation, one of the branches of the Hermetic Art.

(13) Of phenomena of this sphere some derive from the Kosmic Circuit and some not: we must take them singly and mark them off, assigning to each its origin.

The gist of the whole matter lies in the consideration that Soul governs this All by the plan contained in the Reason-Principle and plays in the All exactly the part of the particular principle which in every living-thing forms the members of the organism and adjusts them to the unity of which they are portions; the entire force of the Soul is represented in the All, but, in the parts, Soul is present only in proportion to the degree of essential reality held by each of such partial objects. Surrounding every separate entity there are other entities, whose approach will sometimes be hostile and sometimes helpful to the purpose of its nature; but to the All taken in its length and breadth each and every separate existent is an adjusted part, holding its own characteristic and yet contributing by its own native tendency to the entire life-history of the Universe.

The soulless parts of the All are merely instruments; all their action is effected, so to speak, under a compulsion from outside themselves.

The ensouled fall into two classes. The one kind has a motion of its own, but haphazard like that of horses between the shafts but before their driver sets the course; they are set right by the whip. In the Living-Being possessed of Reason, the nature-principle includes the driver; where the driver is intelligent, it takes in the main a straight path to a set end. But both classes are members of the All and co-operate towards the general purpose.

The greater and most valuable among them have an important operation over a wide range: their contribution towards the life of the whole consists in acting, not in being acted upon; others, but feebly equipped for action, are almost wholly passive; there is an intermediate order whose members contain within themselves a principle of productivity and activity and make themselves very effective in many spheres or ways and yet serve also by their passivity.

Thus the All stands as one all-complete Life, whose members, to the measure in which each contains within itself the Highest, effect all that is high and noble: and the entire scheme must be subordinate to its Dirigeant as an army to its general, "following upon Zeus"- it has been said- "as he proceeds towards the Intelligible Kind."

Secondary in the All are those of its parts which possess a less exalted nature just as in us the members rank lower than the Soul; and so all through, there is a general analogy between the things of the All and our own members- none of quite equal rank.

All living things, then- all in the heavens and all elsewhere- fall under the general Reason-Principle of the All- they have been made parts with a view to the whole: not one of these parts, however exalted, has power to effect any alteration of these Reason-Principles or of things shaped by them and to them; some modification one part may work upon another, whether for better or for worse; but there is no power that can wrest anything outside of its distinct nature.

The part effecting such a modification for the worse may act in several ways.

It may set up some weakness restricted to the material frame. Or it may carry the weakness through to the sympathetic Soul which by the medium of the material frame, become a power to debasement, has been delivered over, though never in its essence, to the inferior order of being. Or, in the case of a material frame ill-organized, it may check all such action upon the material frame as demands a certain collaboration in the part acted upon: thus a lyre may be so ill-strung as to be incapable of the melodic exactitude necessary to musical effect.

(4) followed by a thundering peal, without end and without beginning, now dying, now living, now sinking, now rising, on and on without a moment's break. And so you were afraid. "When I played again, it was the harmony of the Yin and Yang, lighted by the glory of sun and moon; now broken, now prolonged, now gentle, now severe, in one unbroken, unfathomable volume of sound. Filling valley and gorge, stopping the ears and dominating the senses, adapting itself to the capacities of things,—the sound whirled around on all sides, with shrill note and clear. The spirits of darkness kept to their domain. Sun, moon, and stars, pursued their appointed course. When the melody was exhausted I stopped; if the melody did not stop, I went on. You would have sympathised, but you could not understand. You would have looked, but you could not see. You would have pursued, but you could not overtake. You stood dazed in the middle of the wilderness, leaning against a tree and crooning, your eye conscious of exhausted vision, your strength failing for the pursuit, and so unable to overtake me. Your frame was but an empty shell. You were completely at a loss, and so you were amazed. "Then I played in sounds which produce no amazement, the melodious law of spontaneity, springing forth like nature's countless buds, in manifold but formless joy, as though poured forth to the dregs, in deep but soundless bass. Beginning nowhere, the melody rested in void; some would say dead, others alive, others real, others ornamental, as it scattered itself on all sides in never to be anticipated chords.

(70) Thus now the Habitation of Man's Sound, wherein the Understanding is, must be from Eternity, although indeed in the Fall of Adam, Man has set himself in the Corruptibility, and in great Want of Understanding, as shall follow here. In like Manner also we find concerning the Smelling; for if the Spirit did not stand in the Sound, then no Smell of any Thing would press [or pierce] into the Essences; for the Spirit would be whole and swelled. But it standing thus in the Gate of the broken Darkness in the Crack and in the Sound, therefore all Virtues of all Things press in into that Gate, and try themselves by one another, and what the Essences of the Spirit love, that it desires, and draws the same into the Tincture; and then Hands and Mouth fall to it, and stuff it into the Stomach, into the outward Court of the four Elements, from whence the earthly Essences of the Stars and Elements feed. 7 1. And the Taste also is a Trying, and Attracting of the Tincture in the Essences of the Spirit. And so the Feeling also, if the Spirit of Man with its Essences did not stand in the Sound, there would be no Feeling; for when the sour Essences draw to them, then they awaken the bitter Prickle [or Sting] in the Fire-flash, which stirs itself, either by Griping, Thrusting, or Striking, and thereupon in all driving the bitter Prickle in the Fire-flash is awakened; and therein stands the Moving; [and] all in the Tincture.

(12) As one of the old Hermetic writers has truly said: "He who understands the Principle of Vibration, has grasped the scepter of Power."

(35) But we must give some explanation of these powers. The matter requires a more definite handling. How can there be a difference of power between one triangular configuration and another?

How can there be the exercise of power from man to man; under what law, and within what limits?

The difficulty is that we are unable to attribute causation either to the bodies of the heavenly beings or to their wills: their bodies are excluded because the product transcends the causative power of body, their will because it would be unseemly to suppose divine beings to produce unseemliness.

Let us keep in mind what we have laid down:

The being we are considering is a living unity and, therefore, necessarily self-sympathetic: it is under a law of reason, and therefore the unfolding process of its life must be self-accordant: that life has no haphazard, but knows only harmony and ordinance: all the groupings follow reason: all single beings within it, all the members of this living whole in their choral dance are under a rule of Number.

Holding this in mind we are forced to certain conclusions: in the expressive act of the All are comprised equally the configurations of its members and these members themselves, minor as well as major entering into the configurations. This is the mode of life of the All; and its powers work together to this end under the Nature in which the producing agency within the Reason-Principles has brought them into being. The groupings are themselves in the nature of Reason-Principles since they are the out-spacing of a living-being, its reason-determined rhythms and conditions, and the entities thus spaced-out and grouped to pattern are its various members: then again there are the powers of the living being- distinct these, too- which may be considered as parts of it, always excluding deliberate will which is external to it, not contributory to the nature of the living All.

The will of any organic thing is one; but the distinct powers which go to constitute it are far from being one: yet all the several wills look to the object aimed at by the one will of the whole: for the desire which the one member entertains for another is a desire within the All: a part seeks to acquire something outside itself, but that external is another part of which it feels the need: the anger of a moment of annoyance is directed to something alien, growth draws on something outside, all birth and becoming has to do with the external; but all this external is inevitably something included among fellow members of the system: through these its limbs and members, the All is bringing this activity into being while in itself it seeks- or better, contemplates- The Good. Right will, then, the will which stands above accidental experience, seeks The Good and thus acts to the same end with it. When men serve another, many of their acts are done under order, but the good servant is the one whose purpose is in union with his master's.

In all the efficacy of the sun and other stars upon earthly matters we can but believe that though the heavenly body is intent upon the Supreme yet- to keep to the sun- its warming of terrestrial things, and every service following upon that, all springs from itself, its own act transmitted in virtue of soul, the vastly efficacious soul of Nature. Each of the heavenly bodies, similarly, gives forth a power, involuntary, by its mere radiation: all things become one entity, grouped by this diffusion of power, and so bring about wide changes of condition; thus the very groupings have power since their diversity produces diverse conditions; that the grouped beings themselves have also their efficiency is clear since they produce differently according to the different membership of the groups.

That configuration has power in itself is within our own observation here. Why else do certain groupments, in contradistinction to others, terrify at sight though there has been no previous experience of evil from them? If some men are alarmed by a particular groupment and others by quite a different one, the reason can be only that the configurations themselves have efficacy, each upon a certain type- an efficacy which cannot fail to reach anything naturally disposed to be impressed by it, so that in one groupment things attract observation which in another pass without effect.

If we are told that beauty is the motive of attraction, does not this mean simply that the power of appeal to this or that mind depends upon pattern, configuration? How can we allow power to colour and none to configuration? It is surely untenable that an entity should have existence and yet have no power to effect: existence carries with it either acting or answering to action, some beings having action alone, others both.

At the same time there are powers apart from pattern: and, in things of our realm, there are many powers dependent not upon heat and cold but upon forces due to differing properties, forces which have been shaped to ideal-quality by the action of Reason-Principles and communicate in the power of Nature: thus the natural properties of stones and the efficacy of plants produce many astonishing results.

(3) From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come. That is the natural sound of thine own real self. Be not daunted thereby, nor terrified, nor awed.

(1) The heart of man has been so constituted by the Almighty that, like a flint, it contains a hidden fire which is evoked by music and harmony, and renders man beside himself with ecstasy. These harmonies are echoes of that higher world of beauty which we call the world of spirits; they remind man of his relationship to that world, and produce in him an emotion so deep and strange that he himself is powerless to explain it. The effect of music and dancing is deeper in proportion as the natures on which they act are simple and prone to motion; they fan into a flame whatever love is already dormant in the heart, whether It be earthly and sensual, or divine and spiritual.

(41) The prayer is answered by the mere fact that part and other part are wrought to one tone like a musical string which, plucked at one end, vibrates at the other also. Often, too, the sounding of one string awakens what might pass for a perception in another, the result of their being in harmony and tuned to one musical scale; now, if the vibration in a lyre affects another by virtue of the sympathy existing between them, then certainly in the All- even though it is constituted in contraries- there must be one melodic system; for it contains its unisons as well, and its entire content, even to those contraries, is a kinship.

Thus, too, whatever is hurtful to man- the passionate spirit, for example, drawn by the medium of the gall into the principle seated in the liver- comes with no intention of hurt; it is simply as one transferring fire to another might innocently burn him: no doubt, since he actually set the other on fire he is a cause, but only as the attacking fire itself is a cause, that is by the merely accidental fact that the person to whom the fire was being brought blundered in taking it.

(23) And this stirring in the hardness is the tone, so that [there is a] sound; and the light or flash makes the ringing, and the sweet water makes the ringing soft: so that a man can use the sound to the distinction of speech, or articulation of syllables. Here observe yet more plainly the Nativity or Birth of the bitter Quality.

(17) Now in this moving one power toucheth or stirreth another: First the astringent beateth or striketh, and the heat makes in that beating or stroke a clear ringing sound, and the bitter power divideth the ringing, and the water makes it mild and soft, and mitigateth it; and this is the sixth spirit.