INTRODUCTION.
We take great pleasure in presenting to
the attention of students and investigators
of the Secret Doctrines this little work
based upon the world-old Hermetic Teach-
ings. There has been so little written
upon this subject, notwithstanding the
countless references to the Teachings in
the many works upon occultism, that the
many earnest searchers after the Arcane
Truttis will doubtless welcome the appear-
ance of the present voliune.
The purpose of this work is not the
enunciation of any special philosophy or
doctrine, but rather is to give to the stu-
dents a statement of the Truth that will
serve to reconcile the many bits of occult
knowledge that they may have acquired,
but which are apparently opposed to each
other and which often serve to discourage
7
8 Introduction
and disgust the beginner in the study.
Our intent is not to erect a new Temple of
Knowledge, but rather to place in the
hands of the student a Master-Key with
which he may open the many inner doors
in the Temple of Mystery through the
main portals he has already entered.
There is no portion of the occult teach-
ings possessed by the world which have
been so closely guarded as the fragments
of the Hermetic Teachings which have
come down to us over the tens of centuries
which have elapsed since the lifetime of its
great founder, Hermes Trismegistus, the
*' scribe of the gods,'' who dwelt in old
Egypt in the days when the present race
of men was in its infancy. Contemporary
with Abraham, and, if the legends be true,
an instructor of that venerable sage,
Hermes was, and is, the Great Central Sun
of Occultism, whose rays have served to
illumine the countless teachings which
have been promulgated since his time. All
the fundamental and basic teachings em-
bedded in the esoteric teachings of every
Introduction 9
race may be traced back to Hermes. Even
the most ancient teachings of India un-
doubtedly have their roots in the original
Hermetic Teachings.
From the land of the Ganges many ad-
vanced occultists wandered to the land of
Egypt, and sat at the feet of the Master.
From him they obtained the Master-Key
which explained and reconciled their diver-
gent views, and thus tiie Secret Doctrine
was firmly established. From other lands
also came the learned ones, all of whom
regarded Hermes as the Master of Mas-
ters, and his influence was so great that in
spite of the many wanderings from the
path on the part of the centuries of teach-
ers in these different lands, there may still
be found a certain basic resemblance and
correspondence which underlies the many
and often quite divergent theories enter-
tained and taught by the occultists of these
different lands today. The student of
Comparative Beligions will be able to per-
ceive the influence of the Hermetic Teach-
ings in every religion worthy of the name,
10 Introduction
now known to man, whether it be a dead
religion or one in fnll vigor in onr own
times. There is always a certain corre-
spondence in spite of the contradictory
features, and the Hermetic Teachings act
as the Great Reconciler.
The lifework of Hermes seems to have
been in the direction of planting the great
Seed-Truth which has grown and blos-
somed in so many strange forms, rather
than to establish a school of philos-
ophy which would dominate the world's
thought. But, nevertheless, the origin
nal truths taught by him have been
kept intact in their original purity by
a few men in each age, who, re-
fusing great numbers of half -developed
students and followers, followed the Her-
metic custom and reserved their truth for
the few who were ready to comprehend
and master it. From lip to ear the truth
has been handed down among the few.
There have always been a few Initiates in
each generation, in the various lands of
^he earth, who kept alive the sacred flame
Introduction 11
of the Hermetic Teachings, and such have
always been willing to use their lamps to
re-light the lesser lamps of the outside
world, when the light of truth grew dim,
and clouded by reason of neglect, and when
the wicks became clogged with foreign
matter. There were always a few to tend
faithfully the altar of the Truth, upon
which was kept alight the Perpetual Lamp
of Wisdom. These men devoted their
lives to the labbr of love which the poet
has so well stated in his lines :
These men have never sought popular
approval, nor numbers of followers. They
are indifferent to these things, for they
know how few there are in each generation
who are ready for the truth, or who would
recognize it if it were presented to them.
They reserve the "strong meat for men,*'
while others furnish the *milk for babes.'
They reserve their pearls of wisdom for
12 Introduction
the few elect, who recognize their value
and who wear them in their crowns, in-
stead of casting them before the material-
istic vulgar swine, who would trample them
in the mud and mix them with their disgust-
ing mental food. But still these men have
never forgotten or overlooked the original
teachings of Hermes, regarding the pass-
ing on of the words of truth to those ready
to receive it, which teaching is stated in
The Kybalion as follows: ' Where fall
the footsteps of the Master, the ears of
those ready for his Teaching open wide.'
And again: *When the ears of the stu-
dent are ready to hear, then cometh the
lips to fill them with wisdom. ' But their
customary attitude has always been strictly
in accordance with the other Hermetic
aphorism, also in The Kybalion: **The
lips of Wisdom are closed, except to the
ears of Understanding."
There are those who have criticised this
attitude of the Hermetists, and who have
claimed that they did not manifest the
proper spirit in their policy of seclusion
Introduction 13
and reticence. But a mementos glance
back over the pages of history will show
the wisdom of the Masters, who knew the
folly of attempting to teach to the world
that which it was neither ready or willing
to receive. The Hermetists have never
sought to be martyrs, and have, instead,
sat silently aside with a pitying smile on
their closed lips, while the ** heathen raged
noisily about them'* in their customary
amusement of putting to death and torture
the honest but misguided enthusiasts who
imagined that they could force upon a race
of barbarians the truth capable of being
understood only by the elect who had ad-
vanced along The Path.
And the spirit of persecution has not as
yet died out in the land. There are cer-
tain Hermetic Teachings, which, if pub-
licly promulgated, would bring down upon
the teachers a great cry of scorn and
revilement from the multitude, who would
again raise the cry of ** Crucify! Crucify.'*
In this little work we have endeavored
to give you an idea of the fundamental
14 The Kybalion
teachings of The Kybalion, striving to
give you the working Principles, leaving
you to apply them yourselves, rather than
attempting to work out the teaching in de-
tail. If you are a true student, you will
be able to work out and apply these Prin-
ciples — ^if not, then you must develop your-
self into one, for otherwise the Hermetic
Teachings will be as ** words, words,
words*' to you.
The Thbeb Inixiatss.
OHAPTEB L
The B!ebm£tio Philosophy.
''The lips of wisdom are dosed, except to the ears of
Understanding. ' ' — The KybaUan.
From old Egypt have come the funda-
mental esoteric and occult teachings which
have so strongly influenced the philosophies
of all races, nations and peoples, for sev-
eral thousand years. Egypt, the home of
the Pyramids and the Sphinx, was the
birthplace of the Hidden Wisdom and
Mystic Teachings. From her Secret Doc-
trine all nations have borrowed. India,
Persia, Chaldea, Medea, China, Japan,
Assyria, ancient Greece and Bome, and
other ancient countries partook liberally at
the feast of knowledge which the Hiero-
phants and Masters of the Land of Isis so
freely provided for those who came pre-
15
16 The Kybalion
pared to partake of the great store of
Mystic and Occult Lore which the master-
minds of that ancient land had gathered
together.
In ancient 'Egypt dwelt the great Adepts
and Masters who have never been sur-
passedy and who seldom have been equaled,
during the centuries that have taken their
processional flight since the days of the
Great Hermes. In Egypt was located the
Great Lodge of Lodges of the Mystics. At
the doors of her Temples entered the Neo-
phytes who afterward, as Hierophants,
Adepts, and Masters, traveled to the four
comers of the earth, carrying with them
the precious knowledge which they were
ready, anxious, and willing to pass on to
those who were ready to receive the same.
All students of the Occult recognize the
debt that they owe to these venerable Mas-
ters of that ancient land.
But among these great Masters of An-
cient Egypt there once dwelt one of whom
Masters hailed as **The Master of Mas-
ters. ' ' This man, if * * man ' ' indeed he was,
The Hermetic Philosophy 17
dwelt in Egypt in the earliest days. He
was known as Hermes Trismegistns. He
was the father of the Occnlt Wisdom; the
founder of Astrology; the discoverer of
Alchemy. The details of his life story are
lost to history, owing to the lapse of the
years, though several of the ancient coun-
tries disputed with each other in their
claims to the honor of having furnished his
birthplace — ^and this thousands of years
ago. The date of his sojourn in Egypt, in
that his last incarnation on this planet, is
not now known, but it has been fixed at the
early days of the oldest dynasties of Egjrpt
— ^long before the days of Moses. The best
authorities regard him as a contemporary
of Abraham, and some of the Jewish tradi-
tions go so far as to claim that Abraham
' acquired a portion of his mystic knowledge
from Hermes himself.
As the years rolled by after his passing
from this plane of life (tradition recording
that he lived three hundred years in the
flesh), the Egyptians deified Hermes, and
made him one of their gods, under the
18 The Kybalion
name of Thoth. Years after, the people of
Ancient Greece also made him one of their
many gods — calling him ^^ Hermes, the god
of Wisdom.'* The Egyptians revered his
memory for many centuries — ^yes, tens of
centuries — calling him 'the Scribe of the
Gods,' and bestowing upon him, dis-
tinctively, his ancient title, **Trismegis-
tus,'' which means *the thrice-greaf ;
the great-great'; the greatest-great;
etc. In all the ancient lands, the name of
Hermes Trismegistus was revered, the
name being synonymous with the ** Fount
of Wisdom.
Even to this day, we use the term ** her-
metic** in the sense of ** secret; ** sealed
so that nothing can escape; etc., and this
by reason of the fact that the foUowers of
Hermes always observed the principle of
secrecy in their teachings. They did not
believe in ** casting pearls before swine,**
but rather held to the teaching milk for
babes; meat for strong men, both of
which maxims are familiar to readers of
the Christian scriptures, but both of which
The Hermetic Philosophy 19
had been used by the Egyptians for cen-
turies before the Christian era.
And this policy of careful dissemination
of the truth has always characterized the
Hermetics, even unto the present day. The
Hermetic Teachings are to be found in all
lands, among all religions, but never iden-
tified with any particular country, nor with
any particular religious sect. This be-
cause of the warning of the ancient teach-
ers against allowing the Secret Doctrine to
become crystallized into a creed. The wis-
dom of this caution is apparent to all stu-
dents of history. The ancient occultism of
India and Persia degenerated, and was
largely lost, owing to the fact that the
teachers became priests, and so mixed
theology with the philosophy, the result
being that the occultism of India and Per-
sia has been gradually lost amidst the mass
of religious superstition, cults, creeds and
**gods." So it was with Ancient Greece
and Rome. So it was with the Hermetic
Teachings of the Gnostics and Early Chris-
tians, which were lost at the time of Con-
20 The Kyhalion
stantine, whose iron hand smothered phi-
losophy with the blanket of theology, losing
to the Christian Church that which was its
very essence and spirit, and causing it to
grope throughout several centuries before
it found the way back to its ancient faith,
the indications apparent to all careful ob-
servers in this Twentieth Century being
that the Church is now struggling to get
back to its ancient mystic teachings.
But there were always a few faithful
souls who kept alive the Flame, tending it
carefully, and not allowing its light to be-
come extinguished. And thanks to these
staxmch hearts, and fearless minds, we
have the truth still with us. But it is not
found in books, to any great extent. It has
been passed along from Master to Student ;
from Initiate to Hierophant; from lip to
ear. When it was written down at all, its
meaning was veiled in terms of alchemy
and astrology, so that only those possess-
ing the key could read it aright. This was
made necessary in order to avoid the perse-
cutions of the theologians of the Middle
The Hermetic Philosophy 21
Ages, who fought the Secret Doctrine with
fire and sword; stake, gibbet and cross.
Even to this day there will be found but
few reliable books on the Hermetic
Philosophy, although there are countless
references to it in many books written on
various phases of Occultism. And yet, the
Hermetic Philosophy is the only Master
Key which will open all the doors of the
Occult Teachings !
In the early days, there was a compila-
tion 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 pre-
cepts, which were non-understandable to
outsiders, but which were readily under-
stood by students, after the axioms.
22 The Kyhalion
maximSy 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, con-
trary to the general belief, dealt in the
mastery of Mental Forces, rather than Ma-
terial Elements — the Transmutation of one
kind of Mental Vibrations into others, in-
stead of the changing of one kind of metal
into another. The legends of the * * Philoso-
pher s Stone' which would turn base metal
into Gold, was an allegory relating to Her-
metic Philosophy, readily understood by
all students of true Hermeticism.
In this little book, of which this is the
First Lesson, we invite our students to ex-
amine into the Hermetic Teachings, as set
forth in THE KYBALION, and as ex-
plained by ourselves, humble students of
the Teachings, who, while bearing the title
of Initiates, are still students at the feet
of HEEMES, the Master. We herein give
you many of the maxims, axioms and pre-
cepts of THE KYBALION. accompanied
The Hermetic Philosophy 23
by explanations and illustrations which we
deem likely to render the teachings more
easily comprehended by the modem stu-
denty particularly as the original text is
purposely veiled in obscure terms.
The original maxims, axioms, and pre-
cepts of THE KYBAUON are printed
herein, in quotation marks, the proper
credit being given. Our own work is
printed in the regular way, in the body of
the work. We trust that the many stu-
dents to whom we now offer this little work
will derive as much benefit from the study
of its pages as have the many who have
gone on before, treading the same Path to
Mastery throughout the centuries that have
passed since the times of HERMES TEIS-
MEGISTUS— the Master of Masters— the
Great-Great. In the words of ** THE KY-
BALION^^
<< Where fall the footntepe of the Master, the ears of
those ready for his Teaching open wide." — The
Kybdlion,
' * When the ears of the student are ready to hear, then
rnm«*th the lips to ifil them wiin wisdom." — The
24 The Kybalion
So that according to the Teachings, the
passage of this book to those ready for
the instruction will attract the attention of
such as are prepared to receive the Teach-
ing. And, likewise, when the pupil is ready
to receive the truth, then will this little
book come to him, or her. Such is The
Law. The Hermetic Principle of Cause
and Effect, in its aspect of The Law of At-
traction, will bring lips and ear together —
pupil and book in company. So mote it be !
CHAPTEBH.
The Seven Hebketio Pbinciples.
"The Principles of Tmtfa are Seven; be who knows
these, nnderstandinglj^ po s sess e s the Magic Key before
whose touch all the Doors of the Temple fly open." —
The Kpbalion.
The Seven Hermetic Principles, upon
which the entire Hermetic Philosophy is
based, are as follows :
I. THE PRINCIPLE OF MENTAL-
ISM,
n. THE PRINCIPLE OF CORRE-
SPONDENCE,
m. THE PRINCIPLE OF VIBRA-
TION.
IV. THE PRINCIPLE OF POLAR-
ITY.
V. THE PRINCIPLE OF RHYTHM,
as
26 The Kybalion
VI. THE PRINCIPLE OF CAUSE
AND EFFECT.
VII. THE PRINCIPLE OF GENDER.
These Seven Principles will be discussed
and explained as we proceed with these les-
sons. A short explanation of each, how-
ever, may as well be given at this point.
I. THE PRINCIPLB OF MBNTALISM.
''THE ALL is MIND; The Universe is Mental."—
The Kybalion.
This Principle embodies the truth that
*'A11 is Mind.'' It explains that THE
ALL (which is the Substantial Reality
underlying all the outward manifestations
and appearances which we know under the
terms of **The Material Universe"; the
'^Phenomenaof Life''; **Matter"; ''En-
ergy"; and, in short, all that is apparent
to our material senses) is SPIRIT, which
in itself is UNKNOWABLE and UNDE-
FINABLE, but which may be considered
and thought of as AN UNIVERSAL, IN-
Seven Hermetic Principles 27
FINITE, LIVING MIND. It also explains
that all the phenomenal world or universe
is simply a Mental Creation of THE ALL,
subject to the Laws of Created Things, and
that the universe, as a whole, and in its
parts or units, has its existence in the Mind
of THE ALL, in which Mind we *live and
move and have our being.' This Princi-
ple, by establishing the Mental Nature of
the Universe, easily explains all of the va-
ried mental and psychic phenomena that
occupy such a large portion of the public
attention, and which, without such explana-
tion, are non-understandable and defy
scientific treatment. An understanding of
this great Hermetic Principle of Mental-
ism enables the individual to readily grasp
the laws of the Mental Universe, and to
apply the same to his well-being and ad-
vancement. The Hermetic Student is en-
abled to apply intelligently the great Men-
tal Laws, instead of using them in a hap-
hazard manner. With the Master-Key in
his possession, the student may unlock the
many doors of the mental and psychic tern-
28 The Kybalion
pie of knowledge, and enter the same freely
and intelligently. This Principle explains
the true nature of ** Energy,' ** Power,'
and ** Matter,*' and why and how all these
are subordinate to the Mastery of Mind.
One of the old Hermetic Masters wrote,
long ages ago: **He who grasps the truth
of the Mental Nature of the Universe is
well advanced on The Path to Mastery."
And these words are as true to-day as at
the time they were first written. Without
this Master-Key, Mastery is impossible,
and the student knocks in vain at the many
doors of The Temple.
n. THE PBINCIPLE OF COBBESPONDENOE.
''As above, so below; as below, so above." — The
Kyhalion.
This Principle embodies the truth that
there is always a Correspondence between
the laws and phenomena of the various
planes of Being and Life. The old Her-
metic axiom ran in these words: **As
above, so below; as below, so above." And
Seven Hermetic Principles 29
the grasping of this Principle gives one
the means of solving many a dark paradox,
and hidden secret of Nature. There are
planes beyond our knowing, but when we
apply the Principle of Correspondence to
them we are able to understand much that
would otherwise be unknowable to us. This
Principle is of universal application and
manifestation, on the various planes of the
material, mental, and spiritual universe —
it is an Universal Law. The ancient Her-
metists considered this Principle as one of
the most important mental instruments by
which man was able to pry aside the obsta-
cles which hid from view the Unknown.
Its use even tore aside the Veil of Isis to
the extent that a glimpse of the face of the
goddess might be caught. Just as a knowl-
edge of the Principles of Geometry enables
man to measure distant suns and their
movements, while seated in his observa-
tory, so a knowledge of the Principle of
Correspondence enables Man to reason in-
telligently from the Known to the Un-
30 The Kyhalion
known. Studying the monad, he under-
stands the archangel.
III. THE PBINCIPLE OP VIBRATION.
*' Nothing rests; everTthing moTes; everything vi-
brates. "—-T/ie Kyhalion.
Thi^ Principle embodies the truth that
^ everything is in motion''; ' everything
vibrates''; ** nothing is at rest"; facts
which Modem Science endorses, and which
each new scientific discovery tends to ver-
ify. And yet this Hermetic Principle was
enunciated thousands of years ago, by the
Masters of Ancient Egypt. This Princi-
ple explains that the differences between
different manifestations of Matter, En-
ergy, 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 vibra-
tion — ^the higher the vibration, the higher
the position in the scale. The vibration of
Spirit is at such an infinite rate of inteU'-
flity and rapidity that it is practically at
Seven Hermetic Principles 31
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 mil^
lions upon millions of varying degrees of
vibration. From corpuscle and electron,
atom and molecule, to worlds and uni-
verses, 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 vibra-
tions) ; and even on to the spiritual planes.
An understanding of this Principle, with
the appropriate formulas, enables Her-
metic 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 vari'
ous ways. * * He who understands the Prin-
ciple of Vibration, has grasped the sceptre
of power, '* says one of the old writers.
32 The Kybalion
IV. THE PBINCIPLE OP POLABITY.
' ' Eyerything is Dual; eTerything has poles; every-
thing has its pair of opposites; like and unlike are the
same; opposites are identical in nature, but different in
degree; extremes meet; all truths are but half-truths; all
paradoxes may be reconciled." — The Kybalion.
This Principle embodies the truth that
** everything is duaP; ** everything has
two poles; ** everything has its pair of
opposites/ all of which were old Hermetic
axioms. It explains the old paradoxes,
that have perplexed so many, which have
been stated as follows: ^'Thesis and anti-
thesis are identical in nature, but different
in degree; ** opposites are the same, dif-
fering only in degree; the pairs of op-
posites may be reconciled; ** extremes
meet; ** everything is and isnt, at the
same time; all truths are but half-
truths; ** every truth is half-false;
** there are two sides to everything,* etc.j
etc., etc. It explains that in everything
there are two poles, or opposite aspects,
and that ** opposites** are really only the
two extremes of the same thing, with many
Seven Hermetic Principles 33
varying degrees between them. To illus-
trate: Heat and Cold, although *oppo-
sitesy" are really the same thing, the dif-
ferences consisting merely of degrees of
the same thing. Look at your thermome-
ter and see if you can discover where
heat' terminates and cold' begins!
There is no such thing as ** absolute heat
or ^'absolute cold' — ^the two terms **heat''
and cold' simply indicate varying de-
grees of the same thing, and that same
thing' which manifests as heat and
coW is merely a form, variety, and rate
of Vibration. So heat and coW are
simply the two poles of that which we
call Heat — and the phenomena attend-
ant thereupon are manifestations of the
Principle of Polarity. The same Principle
manifests in the case. of '^ Light and Dark-
ness," which are the same thing, the dif-
ference consisting of varying degrees be-
tween the two poles of the phenomena.
Where does ** darkness leave off, and
** light begin! What is the difference be-
tween ** Large and Small! Between
34 The Kyhalion
''Hard and Soft^'f Between ' Black and
WMte'^f Between Sliarp and DulP^f
Between ** Noise and Quief f Between
High and Low^'f Between ** Positive
and Negative? The Principle of Polar-
ity explains these paradoxes, and no other
Principle can supersede it. The same Prin-
ciple operates on the Mental Plane. Let
us take a radical and extreme example —
that of Love and Hate,' two mental
states apparently totally different. And
yet there are degrees of Hate and degrees
of Love, and a middle point in which we use
the terms 'Like or Dislike, which shade
into each other so gradually that some-
times we are at a loss to know whether we
^4ike or ^^dislike* or ''neither.** And
all are simply degrees of the same thing, as
you will see if you will but think a moment.
And, more than this (and considered of
more importance by the Hermetists), it is
possible to change the vibrations of Hate
to the vibrations of Love, in one*s own
mind, and in the minds of others. Many
of you, who read these lines, have had per-
Seven Hermetic Principles 35
sonal experiences of the involuntary rapid
transition from Love to Hate, and the re-
verse, in your own case and that of others.
And you will therefore realize the possi-
bility of this being accomplished by the
use of the Will, by means of the Hermetic
formulas. *Good and Evil'' are but the
poles of the same thing, and the Hermetist
understands the art of transmuting Evil
into GU)od, by means of an application of
the Principle of Polarity. In short, the
' Art of Polarization" becomes a phase of
** Mental Alchemy'' known and practiced
by the ancient and modern Hermetic Mas-
ters. An understanding of the Principle
will enable one to change his own Polarity,
as well as that of others, if he will devote
the time and study necessary to master
the art.
V. THE PRINCIPLE OP BHTTHM.
"Everything flows, out and in; everything has its
tides; all things rise and fall; the pendulum-swing
manifests in everything ; the measure of the swing to the
right is the measure of the swing to the left; rhythm
compensates." — The Kyhdlion.
36 The Kyhalion
This Principle embodies the truth that
in everything there is manifested a meas-
ured motion, to and fro; a flow and in-
flow; a swing backward and forward; a
pendulum-like movement; a tide-like ebb
and flow; a high-tide and low-tide; be-
tween the two poles which exist in accord-
ance with the Principle of Polarity de-
scribed a moment ago. There is always
an action and a reaction; an advance and
a retreat ; a rising and a sinking. This is
in the affairs of the Universe, suns, worlds,
men, animals, mind, energy, and matter.
This law is manifest in the creation and
destruction of worlds; in the rise and fall
of nations; in the life of all things; and
finally in the mental states of Man (and it
is with this latter that the Hermetists find
the understanding of the Principle most
important) . The Hermetists have grasped
this Principle, finding its universal applica-
tion, and have also discovered certain
means to overcome its effects in themselves
by the use of the appropriate formulas and
methods. They apply the Mental Law of
Seven Hermetic Principles 37
Neutralization. They cannot annul the
Principle, or cause it to cease its operation,
but they have learned how to escape its
effects upon themselves to a certain degree
depending upon the Mastery of the Prin-
ciple. They have learned how to USE it,
instead of being USED BY it. In this and
similar methods, consist the Art of the
Hermetists. The Master of Hermetics po-
larizes himself at the point at which he
desires to rest, and then neutralizes the
Rhythmic swing of the pendulum which
would tend to carry him to the other pole.
All individuals who have attained any de-
gree of Self -Mastery do this to a certain
degree, more or less unconsciously, but the
Master does this consciously, and by the
use of his Will, and attains a degree of
Poise and Mental Firmness almost impos-
sible of belief on the part of the masses
who are swung backward and forward like
a pendulum. This Principle and that of
Polarity have been closely studied by the
Hermetists,' and the methods of counter-
acting, neutralizing, and USING them form
38 The Kybalion
an important part of the Hermetic Mental
Alchemy.
VI. THE PRINCIPLE OF CAUSE AND EFFECT.
"Every Cause has its Effect; every Effect has its
Cause; everything happens according to Law; Chance is
but a name for Law not recognized; there are many
planes of causation, but nothing escapes the Iaw." —
The Kybalion.
This Principle embodies the fact that
there is a Cause for every Effect; an
Effect from every Cause. It explains that :
Seven Hermetic Principles 39
ment; the wills and desires of others
stronger than thraiselves; heredity; sug-
gestion; and other outward causes moving
them about like pawns on the Chessboard
of Life. But the Masters, rising to the
plane above, dominate their moods, char-
acters, qualities, and powers, as well as the
environment surrounding them, and be-
come Movers instead of pawns. They help
to PLAY THE GAME OF LIFE, instead
of being played and moved about by other
wills and environment. They USE the
Principle instead of being its tools. The
Masters obey the Causation of the higher
planes, but they help to BULE on their
own plane. Li this statement there is con-
densed a wealth of Hermetic knowledge —
let him read who can.
Vn. THE PBINCIPLE OF OENDEB.
'' Gender is in ererythinff; eTerything has its Mascu-
line and Feminine Prineiples; Qender manifests on all
planes."*— T^ Kyhalion.
VII. THE PRINCIPLE OF GENDER.
This Principle embodies the truth that
40 The Kyhalion
there is GENDER manifested in every-
thing — the Masculine and Feminine Prin-
ciples ever at work. This is true not only
of the Physical Plane, but of the Mental
and even the Spiritual Planes. On the
Physical Plane, the Principle manifests as
SEX, on the higher planes it takes higher
forms, but the Principle is ever the same.
No creation, physical, mental or spiritual,
is possible without this Principle. An un-
derstanding of its laws will throw light
on many a subject that has perplexed the
minds of men. The Principle of (Jender
works ever in the direction of generation,
regeneration, and creation. Everything,
and every person, contains the two Ele-
ments or Principles, or this great Prin-
ciple, within it, him or her. Every Male
thing has the Female Element also ; every
Female contains also the Male Principle.
If you would understand the philosophy of
Mental and Spiritual Creation, Generation,
and Be-generation, you must understand
and study this Hermetic Principle. It con-
tains the solution of many mysteries of
Seven Hermetic Principles 41
Life. We caution you that this Principle
has no reference to the many base, per-
nicious and degrading lustful theories,
teachings and practices, which are taught
under fanciful titles, and which are a
prostitution of the great natural principle
of Gender. Such base revivals of the an-
cient infamous forms of Phallicism tend to
ndn mind, body and soul, and the Hermetic
Philosophy has ever sounded the warning
note against these degraded teachings
which tend toward lust, licentiousness, and
perversion of Nature *s principles. If you
seek such teachings, you must go elsewhere
for them — ^Hermeticism contains nothing
for you along these lines. To the pure, all
things are pure ; to the base, all things are
base.
CHAPTER m.
MENTAL TBAN8MT7TATIOK.
"HIad (as well as metals and elements) may bs
tnuuDttntedy from state to state; degree to degree; con-
dition to eondition; pole to pole; vibration to Tibnition.
Trae HermetijC Transmutation is a Mental Art." — Tf^
As we have stated, the Hermetists were
the original alchemists, astrologers, and
psychologists, Hermes having been the
f onnder of these schools of thought. From
iastrology has grown modem astronomy;
from alchemy has grown modem chem-
istry; 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 modem schools suppose to be their
exclusive and special property. The rec-
ords engraved on the stones of Ancient
Egypt show conclusively that the ancients
43
44 The Kyhalion
had a full comprehensive knowledge of
astronomy, the very building of the Pyra-
mids showing the connection between their
design and the study of astronomical
science. Nor were they ignorant of Chem-
istry, for the fragments of the ancient
writings show that they were acquainted
with the chemical properties of things; in
fact, the ancient theories regarding phys-
ics are being slowly verified by the latest
discoveries of modem science, notably
those relating to the constitution of matter.
Nor must it be supposed that they were
ignorant of the so-called modem discov-
eries in psychology — on the contrary, the
Egyptians were especially skilled in the
science of Psychology, particularly in the
branches that the modem schools ignore,
but which, nevertheless, are being uncov-
ered 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.''
The truth is, that beneath the material
Mental Transmutation 45
chemistry, astronomy and psychology (that
is, the psychology in its phase of ** brain-
action''), the ancients possessed a knowl-
edge of transcendental astronomy, called
astrology; of transcendental chemistry,
called alchemy; of transcendental psychol-
ogy, called mystic psychology. They pos-
sessed the Inner Ejiowledge as well as the
Outer Knowledge, the latter alone being
possessed by modem 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.
** Transmutation'' is a term usually em-
ployed to designate the ancient art of the
transmutation of metals — ^particularly of
the base metals into gold. The word
^* Transmute" means **to change from one
nature, form, or substance, into another;
to transform" (Webster). And accord-
ingly, ** Mental Transmutation" means the
art of changing and transforming mental
states, forms, and conditions, into others.
So you may see that Mental Transmuta-
46 The Kyhalion
tion is the ''Art of Mental Chemistry,'* if
you like the term — a form of practical
Mystic Psychology,
But this means far more than appears
on the surface. Transmutation, Alchemy,
or Chemistry, on the Mental Plane is im-
portant enough in its effects, to be sure,
and if the art stopped there it would still
be one of the most important branches of
study known to man. But this is only the
beginning. Let us see why!
The first of the Seven Hermetic Prin-
ciples is the Principle of Mentalism, the
axiom of which is THE ALL is Mind;
the Universe is Mental, which means that
the Underlying Eeality of the Universe is
Mind; and the Universe itself is Mental —
that is, ** existing in the Mind of THE
ALL.** We shall consider this Principle
in succeeding lessons, but let us see the
effect of the principle if it be assumed to
be true.
If the Universal is Mental in its nature,
then Mental Transmutation must be the art
of CHANGING THE CONDITIONS OF
Mental Transmutation 47
THE UNIVERSE, along the lines of Mat-
ter, Force and Mind. So yon see, there-
fore, that Mental Transmutation is really
the ** Magic'* of which the ancient writers
had so mnch to say in their mystical works,
and about which they gave so few practical
instructions. If All be Mental, then the
art which enables one to transmute mental
conditions must render the Master the
controller of material conditions as well as
those ordinarily called **mental.''
As a matter of fact, none but advanced
Mental Alchemists have been able to at-
tain the degree of power necessary to con-
trol the grosser physical conditions, such
as the control of the elements of Nature;
the production or cessation of tempests;
the production and cessation of earth-
quakes and other great physical phenom-
ena. But that such men have existed, and
do exist to-day, is a matter of earnest be-
lief to all advanced occultists of all
schools. That the Masters exist, and have
these powers, the best teachers assure their
students, having had experiences which
48 The Kyhalion
justify them in such belief and statements.
These Masters do not make public exhibi-
tions of their powers, but seek seclusion
from the crowds of men, in order to better
work their way along the Path of Attain-
ment. We mention their existence, at this
point, merely to call your attention to the
fact that their power is entirely Mental,
and operates along the lines of the higher
Mental Transmutation, under the Her-
metic Principle of Mentalism. **The Uni-
verse is Mental ' ' — The Kybalion.
But students and Hermetists of lesser
degree than Masters — the Initiates and
Teachers — ^are able to freely work along
the Mental Plane, in Mental Transmuta-
tion. In fact all that we call ** psychic
phenomena ' ' ; " mental influence ' ' ; " men-
tal science''; "new-thought phenomena,''
etc., operates along the same general lines,
for there is but one principle involved, no
matter by what name the phenomena be
called.
The student and practitioner of Mental
Transmutation works among the Mental
Mental Transmutation 49
Plane, transmuting mental conditions,
states, etc., into others, according to vari-
ous formulas, more or less efficacious. The
various ** treatments,' ' affirmations,'
** denials,' etc., of the schools of mental
science are but formulas, often quite im-
perfect and unscientific, of The Hermetic
Art. The majority of modem practition-
ers are quite ignorant compared to the
ancient masters, for they lack the funda-
mental knowledge upon which the work is
based.
Not only may the mental states, etc., of
one's self be changed or transmuted by
Hermetic Methods; but also the states of
others may be, and are, constantly trans-
muted in the same way, usually uncon-
sciously, but often consciously by some un-
derstanding the laws and principles, in
cases where the people affected are not
informed of the principles of self -protec-
tion. And more chan this, as many stu-
dents and practitioners of modem mental
science know, every material condition
depending upon the minds of other people
50 The Kybalion
may be changed or transmuted in accord-
ance with the earnest desire, will, and
'^treatments" of person desiring changed
conditions of life. The public are so gen-
erally informed regarding these things at
present, that we do not deem it necessary
to mention the same at length, our purpose
at this point being merely to show the
Hermetic Principle and Art underlying all
of these various forms of practice, good
and evil, for the force can be used in oppo-
site directions according to the Hermetic
Principles of Polarity.
In this little book we shall state the
basic principles of Mental Transmutation,
that all who read may grasp the Under-
lying Principles, and thus possess the
Master-Key that will unlock the many
doors of the Principle of Polarity.
We shall now proceed to a consideration
of the first of the Hermetic Seven Prin-
ciples — the Principle of Mentalism, in
which is explained the truth that **THE
ALL is Mind; the Universe is Mental,"
in the words of The Kybalion. We ask the
Mental Transmutation 51
close attention^ and careful stndy of this
great Principle, on the part of our stu-
dents, for it is really the Basic Principle
of the whole Hermetic Philosophy, and of
the Hermetic Art of Mental Transmuta-
tion*
CHAPTER IV.
The All.
"Under, and back of, the Universe of Time, Space
and Change, is ever to be found The Substantial Reality
—the Fundamental Truth." — The Ky}>alion.
Under and behind all outward appear-
ances or manifestations, there must always
be a Substantial Reality. This is the Law.
Man considering the Universe, of which he
is a unit, sees nothing but change in matter,
forces, and mental states. He sees that
nothing really IS, but that everything is
53
54 The Kyhalion
BECOMING and CHANGING. Nothing
stands still — everything is being bom,
growing, dying — the very instant a thing
reaches its height, it begins to decline —
the law of rhythm is in constant operation
— there is no reality, enduring qnality, fix-
ity, or substantiality in anything — ^nothing
is permanent but Change. He sees all
things evolving from other things, and re-
solving into other things — a constant ac-
tion and reaction; inflow and outflow;
building up and tearing down; creation
and destruction; birth, growth and death.
Nothing endures but Change. And if he
be a thinking man, he realizes that all of
these changing things must be but outward
appearances or manifestations of some
Underlying Power— some Substantial Re-
ality.
All thinkers, in all lands and in all times,
have assumed the necessity for postulating
the existence of this Substantial Reality.
All philosophies worthy of the name have
been based upon this thought. Men have
given to this Substantial Reality many
The All 55
names — some have called it by the term of
Deity (mider many titles); others have
called it ''The Infinite and Eternal En-
ergy; others have tried to call it "Mat-
ter — ^but all have acknowledged its exist-
ence. It is self-evident — it needs no
argument.
In these lessons we have followed the
example of some of the world s greatest
thinkers, both ancient and modem — ^the
Hermetic Masters — and have called this
Underlying Power — this Substantial Real-
ity— by the Hermetic name of ''THE
ALL,* which term we consider the most
comprehensive of the many terms applied
by Man to THAT which transcends names
and terms.
We accept and teach the view of the
great Hermetic thinkers of all times, as
well as of those illumined souls who have
reached higher planes of being, both of
whom assert that the inner nature of THE
ALL is UNKNOWABLE. This must be
so, for naught by THE ALL itself can
comprehend its own nature and being.
56 The Kybdum
The Hennedsts bdiere and teadi that
THE ALL, ''in itself," is and most ever
be UNKNOWABLE. They regard aU the
theories, guesses and speculations of the
theologians and metajAysicians r^;arding
tiie inner nature of THE ALL, as but the
childish efforts of mortal minds to grasp
the secret of tiie Iiifinite. Such efforts
have always failed and will always fail,
from the very nature of the task. Onepur-
suing such inquiries travels around and
around in the labyrinth of thou^t, until
he is lost to all sane reasoning, action or
conduct, and is utterly unfitted for the work
of life. He is like the squirrel which
frantically runs around and around the
circling treadmill wheel of his cage, travel-
ing ever and yet reaching nowhere — ^at the
end a prisoner still, and standing just
where he started.
And still more presumptuous are those
who attempt to ascribe to THE ALL the
personality, qualities, properties, charac-
teristics and attributes of themselves,
ascribing to THE ALL the human emo-
The All 57
tionsy feelings, and characteristics, even
down to the pettiest qualities of mankind,
such as jealousy, susceptibility to flattery
and praise, desire for offerings and wor-
ship, and all the other survivals from the
days of the childhood of the race. Such
ideas are not worthy of grown men and
women, and are rapidly being discarded.
(At this point, it may be proper for me
to state that we make a distinction between
Religion and Theology— between Philoso-
phy and Metaphysics. Religion, to us,
means that intuitional realization of the
existence of THE ALL, and one's relation-
ship to it; while Theology means the at-
tempts of men to ascribe personality, quali-
ties, and characteristics to it ; their theories
regarding its affairs, will, desires, plans,
and designs ; and their assumption of the
oflSce of **middle-men'' between THE ALL
and the people. Philosophy, to us, means
the inquiry after knowledge of things
knowable and thinkable ; while Metaphysics
means the attempt to carry the inquiry
over and beyond the boundaries and into
58 The Kyhalion
regions unknowable and unthinkable, and
with the same tendency as that of Theol-
ogy. And consequently, both Religion and
Philosophy mean to us things having roots
in Reality, while Theology and Meta-
physics seem like broken reeds, rooted in
the quicksands of ignorance, and affording
naught but the most insecure support for
the mind or soul of Man. We do not insist
upon our students accepting these defini-
tions — ^we mention them merely to show
our position. At any rate, you shall hear
very little about Theology and Meta-
physics in these lessons.)
But while the essential nature of THE
ALL is Unknowable, there are certain
truths connected with its existence which
the himaan mind finds itself compelled to
accept. And an examination of these re-
ports 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 whicb is the Fundamental Tn3th--the Sub-
stantial Beality — ^is beyond true naming, but the Wise
Men call it THE ALL." — Tlie KyhaUon.
The All 59
'*In its Essence, THE ALL is UNKNOWABLE."—
The Kyhalimu
''Buty the report of Beason must be hospitably re-
ceived, and treated with respect.'* — The Kybalion.
The human reason, whose reports we
must accept so long as we think at all, in-
forms us as follows regarding THE ALL,
and that without attempting to remove the
veil of the Unknowable :
(1) THE ALL must be ALL that EE-
ALLY IS. There can be nothing existing
outside of THE ALL, else THE ALL
would not be THE ALL.
(2) THE ALL must be INFINITE, for
there is nothing else to define, confine,
bound, limit or restrict THE ALL. It
must be Infinite in Time, or ETERNAL,—
it must have always continuously existed,
for there is nothing else to have ever cre-
ated it, and something can never evolve
from nothing, and if it had ever *not
been,' even for a moment, it would not
*be' now, — it must continuously exist for-
ever, for there is nothing to destroy it, and
it can never **not-be,'' even for a moment,
because something can never become noth-
60 The Kyhalion
ing. It must be Infinite in Space — ^it must
be Everywhere, for there is no place out-
side of THE ALL— it cannot be otherwise
than continuous in Space, without break,
cessation, separation, or interruption, for
there is nothing to break, separate, or in-
terrupt its continuity, and nothing with
which to fill in the gaps. It must be
Infinite in Power, or Absolute, for there
is nothing to limit, restrict, restrain, con-
fine, disturb or condition it— it is subject
to no other Power, for there is no otiter
Power.
(3) THE ALL must be IMMUTABLE,
or not subject to change in its real nature,
for there is nothing to work changes upon
it; nothing into which it could change, nor
from which it could have changed. It can-
not be added to nor subtracted from; in-
creased nor diminished; nor become
greater or lesser in any respect whatso-
ever. It must have always been, and must
always remain, just what it is now — ^THE
ALL— there has never been, is not now,
The All 61
and never will be, anything else into which
it can change.
THE ALL being Infinite, Absolute,
Eternal and Unchangeable it must follow
that anything finite, changeable, fleeting,
and conditioned cannot be TECEi ALL. And
as there is Nothing outside of TECE! ALL,
in BeaUty, then any and all such finite
things must be as Nothing in Reality. Now
do not become befogged, nor frightened —
we are not trying to lead you into the
Christian Science field under cover of Her-
metic Philosophy. There is a Reconcilia-
tion of this apparently contradictory state
of affairs. Be patient, we will readi it in
time.
We see around us that which is called
"Matter,** which forms the physical
foundation for all forms. Is THE ALL
merely Matter! Not at all 1 Matter can-
not manifest Life or Mind, and as life and
Mind are manifested in the Universe, THE
ALL cannot be Matter, for nothing rises
higher than its own source — nothing is
ever manifested in an effect that is not in
62 The Kybalion
the cause — nothing is evolved as a conse-
quent that is not involved as an antecedent.
And then Modern Science informs us that
there is really no such thing as Matter —
that what we call Matter is merely ' inter-
rupted energy or force/ that is, energy
or force at a low rate of vibration. As a
recent writer has said '^ Matter has melted
into Mystery. * * Even Material Science has
abandoned the theory of Matter, and now
rests on the basis of ** Energy.**
Then is THE ALL mere Energy or
Force! Not Energy or Force as the mate-
rialists use the terms, for their energy and
force are blind, mechanical things, devoid
of Life or Mind. Life and Mind can never
evolve from blind Energy or Force, for the
reason given a moment ago: ^^ Nothing
can rise higher than its source — ^nothing
is evolved unless it is involved — ^nothing
manifests in the effect, unless it is in the
cause. '* And so THE ALL cannot be mere
Energy or Force, for, if it were, then there
would be no such things as Life and Mind
in existence, and we know better than that.
The All 63
for we are Alive and using Mind to con-
sider this very question, and so are those
who claim that Energy or Force is Every-
thing.
What is there then higher than Matter
or Energy that we know to be existent in
the Universe! LIFE AND MIND! Life
and Mind in all their varying degrees of
unfoldmenti Then, you ask, do you
mean to tell us that THE ALL is LIFE
lind MIND! Yes! and No! is our an-
swer. If you mean Life and Mind as we
poor petty mortals know them, we say No!
THE ALL is not that ! * * But what kind of
Life and Mind do you mean!** you ask.
The answer is ' LIVING MIND, as far
above that which mortals know by those
words, as Life and Mind are higher than
mechanical forces, or matter— INFINITE
LIVING MIND as compared to finite Life
and Mind.* We mean that whidi the
illumined souls mean when they reverently
pronounce the word: SPIEITI
THE ALL is Infinite Living Mind-,
the Illumined call it SPIRIT!
