(8) In the early days, there was a compilation of certain Basic Hermetic Doctrines, passed on from teacher to student, which was known as "THE KYBALION," the exact significance and meaning of the term having been lost for several centuries. This teaching, however, is known to many to whom it has descended, from mouth to ear, on and on throughout the centuries. Its precepts have never been written down, or printed, so far as we know. It was merely a collection of maxims, axioms, and precepts, which were non-understandable to outsiders, but which were readily understood by students, after the axioms, maxims, and precepts had been explained and exemplified by the Hermetic Initiates to their Neophytes. These teachings really constituted the basic principles of "The Art of Hermetic Alchemy," which, contrary to the general belief, dealt in the mastery of Mental Forces, rather than Material Elements-the Transmutation of one kind of Mental Vibrations into others, instead of the changing of one kind of metal into another. The legends of the "Philosopher's Stone" which would turn base metal into Gold, was an allegory relating to Hermetic Philosophy, readily understood by all students of true Hermeticism.

(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."

(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.

(16) It may be mentioned here that the ancient alchemists (and some of the true modern alchemists) have found in the fact of mineral consciousness the missing-link of their science. The occultist having a comprehensive understanding of the consciousness of a metal or mineral will be able to work transformations upon and through it which would be impossible by means of chemistry or mechanical methods of treating metals. Here again, is given a passing hint regarding a subject of tremendous importance.

(1) These things, therefore, having been accurately discussed, the solution of the doubts which you have met with in certain books will be manifest. For the books which are circulated under the name of Hermes contain Hermaic opinions, though they frequently employ the language of the philosophers: for they were translated from the Egyptian tongue by men who were not unskilled in philosophy. But Chæremon, and any others who have at all discussed the first causes of mundane natures, have unfolded the last rulers of these. And such as have written concerning the planets, the zodiac, the decans, horoscopes, and what are called powerful and leading planets, these have unfolded the partible distributions of the rulers. The particulars, also, contained in the Calendars comprehend a certain very small part of the Hermaic arrangements. And the causes of such things as pertain to the phases or occultations of the stars, or to the increments and decrements of the moon, are assigned by the Egyptians the last of all.

(49) Betus saith: O all ye Philosophers, ye have not dealt sparingly concerning composition and contact, but composition, contact, and congelation are one thing! Take, therefore, a part from the one composition and a part out of ferment of gold,* and on these impose pure water of sulphur. This, then, is the potent (or revealed)arcanum which tinges every body.

PyTHAGORAS answereth: O Belus, why hast thou called it a potent arcanum, yet hast not shown its work? And he: In our books, O Master, we have found the same which thou hast received from the ancients! And PyTHAGORAS: Therefore have I assembled you together, that you might remove any obscurities which are in any books. And he: Willingly, O Master! It is to be noted that pure water which is from sulphur is not composed of sulphur alone, but is composed of several things, for the one sulphur is made out of several sulphurs.t How, therefore, O Master, shall I compose these things that they may become one? And he: Mix, O Belus, that which strives with the fire with that which does not strive, for things which are conjoined in a fire suitable to the same contend, because the warm venoms of the physician are cooked ina gentle, incomburent fire!* Surely ye perceive what the Philosophers have stated concerning decoction, that a little sulphur burns many strong things, and the humour which remains is called humid pitch, balsam of gum, and other like things. Therefore our Philosophers are made like to the physicians, notwithstanding that the tests of the physicians are more intense than those of the Philosophers.

The Turba answereth: I wish, O Belus, that you would also shew the disposition of this potent arcanum!

And he: I proclaim to future generations that this arcanum proceeds from two compositions, that is to say, sulphur and magnesia. But after it is reduced and conjoined into one, the Philosophers have called it water, spume of Boletus (z.e., a species of fungus), and the thickness of gold. When, however, it has been reduced into quicksilver, they call it sulphur of water; sulphur also, when it contains sulphur, they term a fiery venom, because it is a potent (or open) arcanum which ascends from those things ye know.

(8) I will treat, 1. Of the earth. 2. Of the deep above the earth. 3. Of the incorporating or compacting of the bodies of the stars. 4. Of the seven chief qualities of the planets, and of their heart, which is the sun. 5. Of the four elements. 6. Of the outward comprehensible or palpable birth or geniture, which existeth out of this whole regimen or dominion. 7. Of the wonderful proportion and fitness or dexterity of the whole wheel of nature.

The FUMIGATION from AROMATICS. THEE I invoke, blest pow'r of dreams divine, Angel of future fates, swift wings are thine: Great source of oracles to human kind, When stealing soft, and whisp'ring to the mind, Thro' sleep's sweet silence and the gloom of night, Thy pow'r awakes th' intellectual fight; To silent souls the will of heav'n relates, And silently reveals their future fates. For ever friendly to the upright mind Sacred and pure, to holy rites inclin'd; For these with pleasing hope thy dreams inspire, Bliss to anticipate, which all desire. Thy visions manifest of fate disclose, What methods best may mitigate our woes; Reveal what rites the Gods immortal please, And what the means their anger to appease: For ever tranquil is the good man's end, Whose life, thy dreams admonish and defend. But from the wicked turn'd averse to bless, Thy form unseen, the angel of distress; No means to cheek approaching ill they find, Pensive with fears, and to the future blind. Come, blessed pow'r, the signatures reveal Which heav'n's decrees mysteriously conceal, Signs only present to the worthy mind, Nor omens ill disclose of monst'rous kind. Next: LXXXVI: To Death Sacred Texts | Classics « Previous: The Initiations of Orpheus: LXXXIV: To Sleep Index Next: The Initiations of Orpheus: LXXXVI: To Death » Sacred Texts | Classics

(13) The experiments also showed that metals manifest a condition akin to sleep; that they can be killed; that they exhibit torpor and sluggishness; that they wake up, and can be roused into activity; that they may be stimulated, strengthened, weakened, drugged or intoxicated; that they suffer from extreme cold or heat; that they respond to the presence of certain drugs just as do living plant and animal. A piece of steel subjected to the effect of poison recorded on the delicate instrument a gradual fluttering and weakening, resulting in final death, just as does a portion of animal matter, or an organ of the body of an animal, or a piece of the living substance of a plant. When revived before it was too late, the response of the metal was gradual in the case of both muscle and metal. A most interesting fact is the statement of the experimenter that even the poisons which served to "kill" the metals showed a like susceptibility to the actions of other poisons, and were found to be, themselves, capable of being "killed" by poisons. In the case of these metal "killings," however, the molecular structure was apparently not affected, just as the similar structure in the animal tissue is not affected—in both cases there was apparently a causing of a "something within" to cease to function in the substance, a "something" which may as well be called a "soul" as any other term.

(13) So, the student of Hermetics need not lay aside any of his cherished scientific views regarding the Universe. All he is asked to do is to grasp the underlying principle of "THE ALL is Mind; the Universe is Mental--held in the mind of THE ALL." He will find that the other six of the Seven Principles will "fit into" his scientific knowledge, and will serve to bring out obscure points and to throw light in dark corners. This is not to be wondered at, when we realize the influence of the Hermetic thought of the early philosophers of Greece, upon whose foundations of thought the theories of modern science largely rest. The acceptance of the First Hermetic Principle (Mentalism) is the only great point of difference between Modern Science and Hermetic students, and Science is gradually moving toward the Hermetic position in its groping in the dark for a way out of the Labyrinth into which it has wandered in its search for Reality.

The FUMIGATION from AROMATICS. I Call great Cupid, source of sweet delight, Holy and pure, and lovely to the sight; Darting, and wing'd, impetuous fierce desire, With Gods and mortals playing, wand'ring fire: Cautious, and two-fold, keeper of the keys Of heav'n and earth, the air, and spreading seas; Of all that Ceres' fertile realms contains, By which th' all-parent Goddess life sustains, Or dismal Tartarus is doom'd to keep, Widely extended, or the sounding, deep; For thee, all Nature's various realms obey, Who rul'st alone, with universal sway. Come, blessed pow'r, regard these mystic fires, And far avert, unlawful mad desires. Next: LVIII: To The Fates Sacred Texts | Classics « Previous: The Initiations of Orpheus: LVI: To the Terrestrial Hermes Index Next: The Initiations of Orpheus: LVIII: To The Fates » Sacred Texts | Classics

The FUMIGATION from AROMATICS. Call Melinoe, saffron-veil'd, terrene, Who from infernal Pluto's sacred queen, Mixt with Saturnian Jupiter, arose, Near where Cocytus' mournful river flows; When under Pluto's semblance, Jove divine Deceiv'd with guileful arts dark Proserpine. Hence, Partly black thy limbs and partly white, From Pluto dark, from Jove etherial, bright Thy colour'd members, men by night inspire When seen in specter'd forms with terrors dire; Now darkly visible, involv'd in night, Perspicuous now they meet the fearful fight. Terrestrial queen expel wherever found The soul's mad fears to earth's remotest bound; With holy aspect on our incense shrine, And bless thy mystics, and the rites divine. Next: LXXI. To Fortune Sacred Texts | Classics « Previous: The Initiations of Orpheus: LXIX: To The Furies Index Next: The Initiations of Orpheus: LXXI. To Fortune » Sacred Texts | Classics

(9) In this little book, of which this is the First Lesson, we invite our students to examine into the Hermetic Teachings, as set forth in THE KYBALION, and as explained by ourselves, humble students of the Teachings, who, while bearing the title of Initiates, are still students at the feet of HERMES, the Master. We herein give you many of the maxims, axioms and precepts of THE KYBALION, accompanied by explanations and illustrations which we deem likely to render the teachings more easily comprehended by the modern student, particularly as the original text is purposely veiled in obscure terms.

(26) Go into a Meadow, and look upon the Herbs and Flowers which grow all out of the Earth, and always one is fairer and more fragrant in Smell than the other, and the most contemptible [Herb] has many Times the greatest Virtue. Now then the Physician comes and seeks, and often turns his Mind to the lustiest and fairest, because they thrive so in their Growing, and smell strong; then thinks he, these are the best; whereas many Times a small regardless Herb will serve his Turn better in his Physick for his Patient, whom he has under cure.

The FUMIGATION from AROMATICS. NATURE, all parent, ancient, and divine, O Much-mechanic mother, art is thine; Heav'nly, abundant, venerable queen, In ev'ry part of thy dominions seen. Untam'd, all-taming, ever splendid light, All ruling, honor'd, and supremly bright. Immortal, first-born, ever still the same, Nocturnal, starry, shining, glorious dame. Thy feet's still traces in a circling course, By thee are turn'd, with unremitting force. Pure ornament of all the pow'rs divine, Finite and infinite alike you shine; 12 To all things common and in all things known, Yet incommunicable and alone. Without a father of thy wond'rous frame, Thyself the father whence thy essence came. All-flourishing, connecting, mingling soul, Leader and ruler of this mighty whole. Life-bearer, all-sustaining, various nam'd, And for commanding grace and beauty fam'd. Justice, supreme in might, whose general sway The waters of the restless deep obey. Ætherial, earthly, for the pious glad, Sweet to the good, but bitter to the bad. All-wife, all bounteous, provident, divine, A rich increase of nutriment is thine; Father of all, great nurse, and mother kind, Abundant, blessed, all-spermatic mind: Mature, impetuous, from whose fertile seeds And plastic hand, this changing scene proceeds. All-parent pow'r, to mortal eyes unseen, Eternal, moving, all-sagacious queen. By thee the world, whose parts in rapid flow, 33 Like swift descending streams, no respite know, On an eternal hinge, with steady course Is whirl'd, with matchless, unremitting force. Thron'd on a circling car, thy mighty hand Holds and directs, the reins of wide command. Various thy essence, honor'd, and the best, Of judgement too, the general end and test. Intrepid, fatal, all-subduing dame, Life-everlasting, Parca, breathing flame. Immortal, Providence, the world is thine, And thou art all things, architect divine. O blessed Goddess, hear thy suppliant's pray'r, And make my future life, thy constant care; Give plenteous seasons, and sufficient wealth, And crown my days with lasting, peace and health.

(3) But perhaps we should rather speak of some single category, embracing Intellectual Substance, Matter, Form, and the Composite of Matter and Form. One might refer to the family of the Heraclids as a unity in the sense, not of a common element in all its members, but of a common origin: similarly, Intellectual Substance would be Substance in the first degree, the others being substances by derivation and in a lower degree.

But what is the objection to including everything in a single category, all else of which existence is predicated being derived from that one thing, Existence or Substance? Because, granted that things be no more than modifications of Substance, there is a distinct grading of substances themselves. Moreover, the single category does not put us in a position to build on Substance, or to grasp it in its very truth as the plausible source of the other substances.

Supposing we grant that all things known as substances are homogeneous as possessing something denied to the other genera, what precisely is this something, this individuality, this subject which is never a predicate, this thing not present in any thing as in a subject, this thing which does not owe its essential character to any other thing, as a quality takes character from a body and a quantity from a substance, as time is related to motion and motion to the moved?

The Second Substance is, it is true, a predicate. But predication in this case signifies a different relation from that just considered; it reveals the genus inherent in the subject and the subject's essential character, whereas whiteness is predicated of a thing in the sense of being present in the thing.

The properties adduced may indeed be allowed to distinguish Substance from the other Existents. They afford a means of grouping substances together and calling them by a common name. They do not however establish the unity of a genus, and they do not bring to light the concept and the nature of Substance.

These considerations are sufficient for our purpose: let us now proceed to investigate the nature of Quantity.

(13) The intelligence and consciousness manifested in and by the Mineral Soul is confined to that required for the purely chemical processes of the body, and the coordination and regulation of the chemical and mineral particles of which the body is composed. There are important chemical processes under way in the life of the physical body—many of them quite complicated, so complicated in fact that they cannot be reproduced or duplicated in the laboratory of man's making and operation. These important processes are under the control and direction of the Mineral Soul—of Soul embodied in the chemical and mineral substance of which the body is composed. These processes are not merely mechanical—they are the product of intelligence and consciousness, and are impossible without the presence of these mental forces.

(11) In the same way, the varied phenomena of "chemical attraction" and "chemical affinity" arise from the manifestation of Sex on the atomic plane, though science has not as yet perceived this to be the truth. Science teaches that there are "marriages, divorces, and re-marriages" among the atoms, but it hesitates to go further and assert that this is a part of the universal Sex manifestation—but this announcement must come in time for the evidence is overwhelmingly convincing. The explosive properties of certain substances really result from a "divorce" of the atomic and molecular parties—the detachment of the male and female particles under the influence of a stronger attraction; and the formation of the different substances result from the attractive unions of certain male and female elements of matter. Alchemy has always known this to be a fact; it remains for modern science to corroborate and reaffirm the "vagaries" of the old alchemists regarding this important fact of nature.

(14) The Process of Evolution once begun, it proceeded rapidly. Higher and higher in the scale of manifestation rose the Things—in spiralic process, each spiral rising above the one beneath it, and yet each proceeding apparently in a circle, as do all proceeding things. In due time the first signs of the mineral kingdom began to show themselves, building upon the basis of the sub-mineral forms of matter. In the mineral kingdom began to manifest higher forms of life and mind—for, as the occultists know well, the minerals possess both life and mind in a certain degree. And then later appeared the first signs of plant life—forms but slightly above those of certain crystals.

The FUMIGATION from AROMATICS. DAUGHTERS of Jove and Themis, seasons bright, Justice, and blessed peace, and lawful right, Vernal and grassy, vivid, holy pow'rs, Whose balmy breath exhales in lovely flow'rs All-colour'd seasons, rich increase your care, Circling, for ever flourishing and fair: Invested with a veil of shining dew, A flow'ry veil delightful to the view: Attending Proserpine, when back from night, The Fates and Graces lead her up to light; When in a band-harmonious they advance, And joyful round her, form the solemn dance: With Ceres triumphing, and Jove divine; Propitious come, and on our incense shine; Give earth a blameless store of fruits to bear, And make a novel mystic's life your care. Next: XLIII: To Semele Sacred Texts | Classics « Previous: The Initiations of Orpheus: XLI: To Mises Index Next: The Initiations of Orpheus: XLIII: To Semele » Sacred Texts | Classics