(2) The truth is, that beneath the material chemistry, astronomy and psychology (that is, the psychology in its phase of "brain-action") the ancients possessed a knowledge of transcendental astronomy, called astrology; of transcendental chemistry, called alchemy; of transcendental psychology, called mystic psychology. They possessed the Inner Knowledge as well as the Outer Knowledge, the latter alone being possessed by modern scientists. Among the many secret branches of knowledge possessed by the Hermetists, was that known as Mental Transmutation, which forms the subject matter of this lesson.

(1) As we have stated, the Hermetists were the original alchemists, astrologers, and psychologists, Hermes having been the founder of these schools of thought. From astrology has grown modern astronomy; from alchemy has grown modern chemistry; from the mystic psychology has grown the modern psychology of the schools. But it must not be supposed that the ancients were ignorant of that which the modern schools suppose to be their exclusive and special property. The records engraved on the stones of Ancient Egypt show conclusively that the ancients had a full comprehensive knowledge of astronomy, the very building of the Pyramids showing the connection between their design and the study of astronomical science. Nor were they ignorant of Chemistry, for the fragments of the ancient writings show that they were acquainted with the chemical properties of things; in fact, the ancient theories regarding physics are being slowly verified by the latest discoveries of modern science, notably those relating to the constitution of matter. Nor must it be supposed that they were ignorant of the so-called modern discoveries in psychology--on the contrary, the Egyptians were especially skilled in the science of Psychology, particularly in the branches that the modern schools ignore, but which, nevertheless, are being uncovered under the name of "psychic science" which is perplexing the psychologists of to-day, and making them reluctantly admit that "there may be something in it after all."

(4) But there is yet another way to this knowledge:

Admiring the world of sense as we look out upon its vastness and beauty and the order of its eternal march, thinking of the gods within it, seen and hidden, and the celestial spirits and all the life of animal and plant, let us mount to its archetype, to the yet more authentic sphere: there we are to contemplate all things as members of the Intellectual- eternal in their own right, vested with a self-springing consciousness and life- and, presiding over all these, the unsoiled Intelligence and the unapproachable wisdom.

That archetypal world is the true Golden Age, age of Kronos, who is the Intellectual-Principle as being the offspring or exuberance of God. For here is contained all that is immortal: nothing here but is Divine Mind; all is God; this is the place of every soul. Here is rest unbroken: for how can that seek change, in which all is well; what need that reach to, which holds all within itself; what increase can that desire, which stands utterly achieved? All its content, thus, is perfect, that itself may be perfect throughout, as holding nothing that is less than the divine, nothing that is less than intellective. Its knowing is not by search but by possession, its blessedness inherent, not acquired; for all belongs to it eternally and it holds the authentic Eternity imitated by Time which, circling round the Soul, makes towards the new thing and passes by the old. Soul deals with thing after thing- now Socrates; now a horse: always some one entity from among beings- but the Intellectual-Principle is all and therefore its entire content is simultaneously present in that identity: this is pure being in eternal actuality; nowhere is there any future, for every then is a now; nor is there any past, for nothing there has ever ceased to be; everything has taken its stand for ever, an identity well pleased, we might say, to be as it is; and everything, in that entire content, is Intellectual-Principle and Authentic Existence; and the total of all is Intellectual-Principle entire and Being entire. Intellectual-Principle by its intellective act establishes Being, which in turn, as the object of intellection, becomes the cause of intellection and of existence to the Intellectual-Principle- though, of course, there is another cause of intellection which is also a cause to Being, both rising in a source distinct from either.

Now while these two are coalescents, having their existence in common, and are never apart, still the unity they form is two-sided; there is Intellectual-Principle as against Being, the intellectual agent as against the object of intellection; we consider the intellective act and we have the Intellectual-Principle; we think of the object of that act and we have Being.

Such difference there must be if there is to be any intellection; but similarly there must also be identity

Thus the Primals are seen to be: Intellectual-Principle; Existence; Difference; Identity: we must include also Motion and Rest: Motion provides for the intellectual act, Rest preserves identity as Difference gives at once a Knower and a Known, for, failing this, all is one, and silent.

So too the objects of intellection - identical in virtue of the self-concentration of the principle which is their common ground- must still be distinct each from another; this distinction constitutes Difference.

The Intellectual Kosmos thus a manifold, Number and Quantity arise: Quality is the specific character of each of these ideas which stand as the principles from which all else derives.

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

(18) In conclusion, it may be of interest to our students to learn that while some of the ancient, and modern, Hermetic Teachers have rather inclined in the direction of applying the Principle of Correspondence to the question, with the result of the "Inner Nature" conclusion,--still the legends have it that HERMES, the Great, when asked this question by his advanced students, answered them by PRESSING HIS LIPS TIGHTLY TOGETHER and saying not a word, indicating that there WAS NO ANSWER. But, then, he may have intended to apply the axiom of his philosophy, that: "The lips of Wisdom are closed, except to the ears of Understanding," believing that even his advanced students did not possess the Understanding which entitled them to the Teaching. At any rate, if Hermes possessed the Secret, he failed to impart it, and so far as the world is concerned THE LIPS OF HERMES ARE CLOSED regarding it. And where the Great Hermes hesitated to speak, what mortal may dare to teach?

(9) But while the essential nature of THE ALL is Unknowable, there are certain truths connected with its existence which the human mind finds itself compelled to accept. And an examination of these reports form a proper subject of inquiry, particularly as they agree with the reports of the Illumined on higher planes. And to this inquiry we now invite you. "THAT which is the Fundamental Truth--the Substantial Reality--is beyond true naming, but the Wise Men call it THE ALL." --The Kybalion. "In its Essence, THE ALL is UNKNOWABLE." --The Kybalion. "But, the report of Reason must be hospitably received, and treated with respect." --The Kybalion.

(2) But indications of this theory worthy of notice may be mentioned, by which it is possible for you, and those who resemble you, to be conducted by intellect to the essence of [real] beings. And with respect to such things as become known by a reasoning process, we shall leave no one of these without a perfect demonstration. But in all things we shall give to each that which is appropriate. And such questions, indeed, as are theological, we shall answer theologically; such as are theurgic, theurgically; but such as are philosophical, we shall, in conjunction with you, philosophically explore. Of these, also, such as extend to first causes, we shall unfold into light, by following them conformably to first principles. But such as pertain to morals, or to ends, we shall fitly discuss, according to the ethical mode. And, in a similar manner, we shall examine other things methodically and appropriately. Let us, therefore, now betake ourselves to your inquiries.